TRV
Study This Verse
Commentary on Jeremiah 29 verses 15–23
Jeremiah, having given great encouragement to those among the captives whom he knew to be serious and well-affected, assuring them that God had very kind and favourable intentions concerning them, here turns to those among them who slighted the counsels and comforts that Jeremiah ministered to them and depended upon what the false prophets flattered them with. When this letter came from Jeremiah they would be ready to say, "Why should he make himself so busy, and take upon him to advise us? The Lord has raised us up prophets in Babylon, Jer 29:15. We are satisfied with those prophets, and can depend upon them, and have no occasion to hear from any prophets in Jerusalem." See the impudent wickedness of this people; as the prophets, when they prophesied lies, said that they had them from God, so the people, when they invited those prophets thus to flatter them, fathered it upon God, and said that it was the Lord that raised them up those prophets. Whereas we may be sure that those who harden people in their sins, and deceive them with false and groundless hopes of God's mercy, are no prophets of God's raising up. These prophets of their own told them that no more should be carried captive, but that those who were in captivity should shortly return. Now, in answer to this, 1. The prophet here foretells the utter destruction of those who remained still at Jerusalem, notwithstanding what those false prophets said to the contrary: "As for the king and people that dwell in the city, who, you think, will be ready to bid you welcome when you return, you are deceived; they shall be followed with one judgment after another, sword, famine, and pestilence, which shall cut off multitudes; and the poor and miserable remains shall be removed into all kingdoms of the earth," Jer 29:16, Jer 29:18. And thus God will make them, or rather deal with them accordingly, as the salt that has lost its savour, which, being good for nothing, is cast to the dunghill, and so are rotten figs. This refers to the vision and the prophecy upon it which we had Jer 24:1-10. And the reason given for these proceedings against them is the same that has often been given and will justify God in the eternal ruin of impenitent sinners (Jer 29:19): Because they have not hearkened to my words. I called, but they refused. 2. He foretells the judgment of God upon the false prophets in Babylon, who deceived the people of God there. He calls upon all the children of the captivity, who boasted of them as prophets of God's raising up (Jer 29:20): "Stand still, and hear the doom of the prophets you are so fond of." The two prophets are named here, Ahab and Zedekiah, Jer 29:21. Observe, (1.) The crimes charged upon them - impiety and immorality: They prophesied lies in God's name (Jer 29:21), and again (Jer 29:23), They have spoken lying words in my name. Lying was bad, lying to the people of God to delude them into a false hope was worse, but fathering their lies upon the God of truth was worst of all. And no marvel if those that had the face to do that could allow themselves in the gratification of those vile affections to which God, in a way of righteous judgment, gave them up. They have done villainy in Israel, for they have committed adultery with their neighbours' wives. Adultery is villainy in Israel, and in such as pretend to be prophets, who by such wickednesses manifestly disprove their own pretensions. God never sent such profligate wretches on his errands. He is the Lord God of the holy prophets, not of such impure ones. Here it appears why they flattered others in their sins - because they could not reprove them without condemning themselves. These lewd practices of theirs they knew how to conceal from the eye of the world, that they might preserve their credit; but I know it and am a witness, saith the Lord. The most secret sins are known to God; he can see the villainy that is covered with the thickest cloak of hypocrisy, and there is a day coming when he will bring to light all these hidden works of darkness and every man will appear in his own colours. (2.) The judgments threatened against them: The king of Babylon shall slay them before your eyes; nay, he shall put them to a miserable death, roast them in the fire, Jer 29:22. We may suppose that it was not for their impiety and immorality that Nebuchadnezzar punished them thus severely, but for sedition, and some attempts of their turbulent spirits upon the public peace, and stirring up the people to revolt and rebel. So much of their wickedness shall then be detected, and in such a wretched manner they shall end their days, that their names shall be a curse among the captives in Babylon, Jer 29:22. When men would imprecate the greatest evil upon one they hated they would think they could not load them with a heavier curse, in fewer words, than to say, The Lord make thee like Zedekiah and like Ahab. Thus were they made ashamed of the prophets they had been proud of, and convinced at last of their folly in hearkening to them. God's faithful prophets were sometimes charged with being the troublers of the land, and as such were tortured and slain; but their names were a blessing when they were gone and their memory sweet, not as these false prophets. As malefactors are attended with infamy and disgrace, so martyrs with glory and honour.
(Verse 14 and following) And I will restore your captivity, and gather you from all the nations and from all the places to which I have driven you, declares the Lord. And I will bring you back to the place from where I sent you into exile. For you have said, 'The Lord has raised up prophets for us in Babylon.' Thus says the Lord concerning the king who sits on the throne of David, and concerning all the people who live in this city, your fellow countrymen who did not go with you into exile. Thus says the Lord of hosts: Behold, I will send against them the sword, famine, and pestilence, and I will make them like rotten figs that cannot be eaten, because they are so bad. And I will pursue them with the sword, famine, and pestilence, and I will give them as a horror to all the kingdoms of the earth, to be a curse, a terror, a hissing, and an object of scorn among all the nations where I have driven them, because they did not listen to my words, declares the Lord, that I persistently sent to them by my servants the prophets, but you would not listen, declares the Lord. So hear the word of the Lord, all the exiles whom I sent from Jerusalem to Babylon. + Up to this point, it is not found in the seventy, which I have marked with asterisks. For the rest, in which either individual verses or a few words have been omitted, I did not want to note, so as not to make the reading tedious. But the Lord promises to those who were in exile that after seventy years of captivity he will make them return from all the nations and from all the places to which he has driven them, and after the captivity has been ended, they will regain their former state and homeland. And when I, says he, shall do these things of my own accord, and shall surely return to you at a certain time, you are being deceived in vain, and you think you have prophets in Babylon who promise you false things. So you should know that you should by no means hope for a return now: but build houses, plant orchards, take wives, and give birth to children, and multiply in number, and wait for the promised time. Hear what the Lord speaks to Zedekiah, who now reigns in Jerusalem, and to all the inhabitants of his city, that is, to your brothers, who did not want to obey my advice, and to migrate to Babylon with you, because they can by no means escape captivity, but will die by sword, and hunger, and pestilence. And I will set them like a basket of bad figs, which Theodotio interpreted as rotten figs: the second worst: Symmachus, the last: which in Hebrew are called Suarim (), but due to the mistake of the scribes, instead of the middle syllable or letter Alpha, the Greek Delta is written: so instead of Suarim, it is read as Sudrim. However, just as a basket or a crate, which had good figs, is said to have had first figs: likewise, the other basket, which had bad figs, is written to have had last figs. And I will pursue, he says, those who now dwell in the city of Jerusalem, with sword, famine, and pestilence: so that as soon as they are able to break through the siege and escape, they may be scattered throughout all lands, and may be an example to all of curse, shame, hissing, and reproach: to whom I will cast out (Ah, you), because they did not listen to my words, says the Lord, which I spoke to them through my servants, rising up early and sending them: and I have never ceased warning them, that they should imitate you who now enjoy peaceful leisure in exile, until the promise of the Lord is fulfilled. But you, who have obeyed my command and handed yourselves over to the Babylonian king, listen to what I have to say. And in this place, a delusional Interpreter dreams of the downfall of heavenly Jerusalem and suspects that the prophecy is directed to those who dwell in the region of Babylon in this world: that they willingly descend into these bodies and build homes in the land of the Chaldeans, plant orchards, take wives, bear children, and through good works be restored after seventy years to their original place and to heavenly Jerusalem. But those who refuse of their own will to descend to earthly matters will suffer these things that the Lord threatens to Zedekiah and his people. Those who refuse to imitate their brothers and come to Babylon will be struck by the sword, famine, and pestilence, that is, a scarcity of all things, and they will be like the worst figs that cannot be eaten; and they will be pursued by an eternal sword, and will be a vexation to all the kingdoms of the earth, so that they will not become humans, but demons, aerial powers, and they will be among all the Angels who preside over each province as a curse, astonishment, hissing, and reproach to all nations. And this they will endure for this reason, because they refused to listen to the words of the Prophets in heavenly Jerusalem, who urged them to descend to earthly things and assume a humble body; and after true Sabbath observance, to possess the original place through acts of repentance. He said these things. When his disciples hear them, and the refuse of the Grunnian family, they think they hear divine mysteries. And we who despise these things are regarded as mere animals and called 'mud people,' because being formed in the mud of this body, we are unable to perceive heavenly things.
Continue studying Jeremiah 29:15 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jeremiah 29:15 encapsulates the exiles' defiant assertion that the LORD Himself had appointed prophets among them in Babylon, a claim that directly contradicted Jeremiah's authentic message of prolonged captivity and the condemnation of false prophets. This verse vividly reveals a profound spiritual rebellion, illustrating the human propensity to prefer comforting falsehoods over the challenging truth of God's sovereign plan, thereby setting the stage for divine judgment against those who misled and those who chose to believe deceit.
CONTEXT
Literary Context: This verse is strategically placed within Jeremiah's pivotal letter to the exiles in Babylon, a crucial section of the book (Jeremiah 29). Preceding this, Jeremiah delivers a counter-cultural and unpopular message, urging the deportees to settle down, build homes, plant gardens, and seek the welfare of Babylon, for their captivity would endure for seventy years, as detailed in Jeremiah 29:1-7. This directive stood in stark contrast to the prevalent false prophecies circulating among the exiles, which promised an imminent return to Jerusalem. Jeremiah had already explicitly warned them not to be deceived by these false prophets and diviners, as stated in Jeremiah 29:8-9. Verse 15 functions as the exiles' direct retort or, more likely, the underlying belief that fueled their rejection of Jeremiah's word, highlighting their conviction that God was indeed speaking through these optimistic, yet ultimately misleading, voices in Babylon. It serves as the immediate justification for the subsequent pronouncements of divine judgment against these specific false prophets, such as Ahab and Zedekiah, found in Jeremiah 29:21-23.
Historical & Cultural Context: The historical backdrop for Jeremiah 29:15 is the Babylonian Exile, specifically following the second deportation of Judah's elite in 597 BC, which included King Jehoiachin and many prominent citizens. Life in Babylon represented a profound cultural and spiritual shock for the exiles, who had been taught that Jerusalem and its Temple were inviolable sanctuaries. In this disorienting and traumatic environment, there was an overwhelming desire for messages of hope and a swift return to their homeland, making the exiles particularly susceptible to false prophets who catered to these deeply held desires. Prophecy was a recognized and highly influential institution in ancient Israel, serving as a primary means of divine communication. However, it was frequently corrupted by individuals who spoke from their own imagination or for personal gain, rather than from genuine divine inspiration. The recurring tension between true and false prophets, exemplified by Jeremiah's confrontation with Hananiah in Jeremiah 28, was a significant challenge, with the true prophet often delivering an unpopular message of judgment or prolonged suffering.
Key Themes: Jeremiah 29:15 powerfully contributes to several key themes within the book of Jeremiah and broader biblical theology. Firstly, it underscores the danger of false prophecy and the pervasive problem of spiritual deception. The exiles' assertion reveals their deep-seated desire for a message that aligned with their immediate hopes rather than God's challenging truth, illustrating how easily people can be swayed by comforting lies. This theme is central to Jeremiah's ministry, as seen in his warnings in Jeremiah 23:9-40. Secondly, it highlights the theme of divine sovereignty in judgment and exile. Jeremiah's message, which was rejected, affirmed that the exile was a divinely ordained discipline, not an accidental misfortune, and that God's plan for restoration would unfold in His timing, as promised in Jeremiah 29:10-14. By claiming God had raised up false prophets, the exiles were essentially denying God's true disciplinary work and His ultimate control over their circumstances. Thirdly, the verse touches on the critical theme of discernment and obedience to God's true word, emphasizing the urgent need for God's people to distinguish between authentic divine revelation and human fabrication, even when the latter is cloaked in religious language and offers appealing promises.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 29:15 employs several potent literary devices to convey its message. Irony is profoundly present, as the exiles claim that the LORD has "raised up" prophets, when in reality, the LORD is about to condemn and judge these very individuals for speaking lies in His name, as detailed in Jeremiah 29:21-23. There is also a strong Contrast between the exiles' perception and divine reality: they believe God is sending comforting messages, while God is actually sending a challenging message of prolonged exile and future hope through Jeremiah. The verse utilizes Direct Address ("ye have said"), creating a confrontational and accusatory tone that immediately highlights the people's culpability and their direct challenge to God's true messenger. This rhetorical choice sets the stage for Jeremiah's subsequent pronouncements of judgment against both the false prophets and those who heed their deceitful words.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 29:15 is a profound theological statement on the nature of divine revelation, the critical importance of human discernment, and the severe consequences of spiritual deception. It highlights the perennial struggle between God's unvarnished truth and humanity's innate desire for comforting falsehoods. The exiles, desperate for a quick return to Jerusalem and unwilling to accept the harsh reality of their sin and God's disciplinary hand, eagerly embraced prophets who affirmed their immediate desires rather than challenging their hearts and calling them to repentance. This verse underscores that true prophecy, and indeed all authentic divine communication, serves God's ultimate purposes, which may include discipline, long-term plans that require patience and faith, and a call to endure hardship, rather than immediate gratification. It serves as a potent warning against the danger of projecting our own desires onto God and then claiming divine sanction for them, a practice that inevitably leads to spiritual blindness, deeper rebellion, and ultimately, divine judgment.
REFLECTION AND APPLICATION
Jeremiah 29:15 offers timeless and poignant lessons for believers navigating a world saturated with diverse voices claiming spiritual authority. It challenges us to cultivate a profound and rigorous discernment, recognizing that not every message, even if presented with religious fervor, promising comfort, or aligning with our deepest hopes, genuinely originates from God. Our natural inclination, much like the exiles, is often to gravitate towards what feels good, what is easy, or what aligns with our immediate desires, rather than what is truly challenging, requires patient endurance, or calls for self-denial. This verse calls us to a radical commitment to God's revealed Word, the Bible, as the ultimate and infallible standard by which all spiritual claims and personal inclinations must be tested. It reminds us that true faith often demands patience, humble submission to God's timing, and an embrace of His sovereign plans, even when they involve hardship, prolonged waiting, or a path contrary to our expectations, rather than succumbing to the alluring siren call of deceptive shortcuts or false promises.
Questions for Reflection
FAQ
Who were these "prophets in Babylon" that the exiles believed were sent by the LORD?
Answer: These were false prophets who had arisen among the exiles in Babylon, directly contradicting Jeremiah's authentic message of a prolonged seventy-year captivity. They were likely proclaiming a message of swift return to Jerusalem, appealing to the exiles' fervent desire for immediate relief and restoration. While Jeremiah 29:15 does not name them, Jeremiah 29:21-23 specifically mentions two such false prophets, Ahab the son of Kolaiah and Zedekiah the son of Maaseiah, whom the LORD would deliver into the hand of Nebuchadnezzar for their deceitful and immoral practices. These individuals were not divinely appointed but spoke "a vision of their own heart, and not out of the mouth of the LORD," as warned in Jeremiah 23:16.
Why did the exiles believe these false prophets instead of Jeremiah?
Answer: The exiles believed the false prophets primarily because their message was far more palatable and comforting than Jeremiah's. Jeremiah's message of prolonged exile and the directive to settle down in Babylon was incredibly difficult to accept, as it shattered their hopes for an immediate return to Jerusalem and challenged their understanding of God's covenant promises and their own presumed righteousness. The false prophets, on the other hand, offered a message of immediate peace, swift restoration, and an imminent end to their suffering, which aligned perfectly with the people's desires and provided a false sense of hope. This unfortunate situation illustrates a common human tendency to prefer messages that affirm our wishes, soothe our anxieties, or promise immediate gratification over those that confront us with uncomfortable truths, demand repentance, or call for patient endurance and trust in God's sovereign timing.
CHRIST-CENTERED FULFILLMENT
Jeremiah 29:15, with its stark portrayal of false prophets and the people's misguided trust in their deceptive words, sets the stage for the ultimate and true Prophet, Jesus Christ. Throughout the Old Testament, the office of the prophet consistently pointed forward to the one who would perfectly speak God's word and embody His truth. Unlike the false prophets in Babylon who spoke from their own hearts and offered comforting lies that led to further disillusionment, Jesus is the very Word of God made flesh (John 1:1 and John 1:14). He did not speak what people wanted to hear, but the unvarnished truth, even when it was challenging, costly, and demanded radical commitment, such as His calls to deny oneself and take up the cross (Matthew 16:24). The exiles longed for a physical return to Jerusalem and their homeland, but Christ offers a far greater return: reconciliation with God, liberation from the exile of sin, and entrance into His eternal kingdom. He is the one whom God truly "raised up" (Acts 2:24 and Acts 3:22), not merely as a prophet, but as Lord and Savior, the ultimate fulfillment of the prophetic office (Hebrews 1:1-2). In Him, all God's promises find their definitive "Yes" and "Amen" (2 Corinthians 1:20), providing the only true, lasting, and unwavering hope that transcends any earthly exile, tribulation, or false promise.