TRV
- English
- King James KJV
- Complete Jewish CJB
- World English WEBM
- Berean Standard BSB
- American Standard ASV
- Geneva GNV
- Young's Literal YLT
- Douay-Rheims DRC
- International
- Shqip ALB
- العربية SVD
- বাংলা BN-IRV
- မြန်မာ Judson
- 简体文 CUV-S
- 繁體中文 CUV-T
- Čeština BKR
- Nederlands STVE
- Français LSG
- Deutsch SCH
- Ελληνικά Vamvas
- ગુજરાતી GU-IRV
- Hausa HCB
- עברית Hebrew
- हिन्दी HCV
- Magyar KAROLI
- Bahasa Indonesia INDO-TB
- Italiano Diodati
- 日本語 Kougo
- 한국어 Korean
- മലയാളം MAL
- मराठी MRCV
- Norsk DNB
- فارسی OPV
- Polski BG
- Português Almeida
- Română Cornilescu
- Русский Synodal
- Español RVG
- Kiswahili Neno
- Svenska SV1917
- Tagalog TAG-ADB
- தமிழ் TCV
- తెలుగు TSA
- ภาษาไทย THAI-KJV
- Українська Ohienko
- Tiếng Việt CADMAN
- Yorùbá YCB
Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 29:15–23.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(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 29:20 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 29:20 serves as a profound and authoritative divine summons, delivered through the prophet Jeremiah to the Jewish exiles forcibly deported to Babylon. This verse functions as a direct and urgent call for the deported community to give attentive and obedient hearing to the true word of the LORD, distinguishing it sharply from the deceptive promises of false prophets. It powerfully asserts God's absolute sovereignty over their dire circumstances, framing their exile not merely as a political defeat but as a divinely orchestrated event, thereby setting the foundational theological premise for the subsequent promises of hope and restoration within Jeremiah's pivotal letter.
Context
Literary Context
This verse is strategically placed within Jeremiah's crucial letter to the exiles in Babylon (Jeremiah 29:1-23). The preceding verses (Jeremiah 29:1-9) establish the letter's recipients and its immediate purpose: to counteract the pervasive false prophecies that promised an imminent return to Jerusalem. Jeremiah 29:5-7 specifically instructs the exiles to settle into their new reality, build homes, plant gardens, marry, and actively seek the welfare of Babylon, clearly indicating a prolonged period of captivity. Against this backdrop of conflicting messages and the exiles' natural longing for home, Jeremiah 29:20, with its emphatic imperative "Hear ye therefore," acts as a critical pivot. It introduces the Lord's direct declaration concerning the judgment awaiting the false prophets (Jeremiah 29:21-23) and, more significantly, prepares the ground for the profound and enduring promise of future return and restoration after seventy years, articulated in the well-known passage of Jeremiah 29:10-14, which includes God's plans for hope and a future in Jeremiah 29:11.
Historical & Cultural Context
The historical setting is the tumultuous period of the Babylonian Exile, specifically following Nebuchadnezzar's initial deportation of King Jehoiachin and many prominent Judahites in 597 BC. For the exiles, this was a profoundly traumatic and disorienting experience, challenging their understanding of God's covenant faithfulness and their identity as His chosen people. The cultural landscape was rife with despair, confusion, and the seductive allure of false prophets, both in Jerusalem and among the exiled community, who offered comforting but ultimately deceptive messages of a swift end to their captivity. Jeremiah's letter, a daring counter-narrative delivered across hundreds of miles, directly confronted these popular, yet ungodly, messages. It called the exiles to a radical, long-term perspective of faithfulness, trust in God's sovereign plan, and even active engagement in the welfare of their pagan captors. The explicit declaration that God Himself "sent" them to Babylon was a stark reminder of their covenant unfaithfulness, a consequence long warned about in the Deuteronomic covenant curses, as detailed in passages like Deuteronomy 28.
Key Themes
Jeremiah 29:20 powerfully articulates and reinforces several foundational themes prevalent throughout the book of Jeremiah and the broader prophetic corpus. Firstly, Divine Sovereignty is unequivocally asserted; the phrase "whom I have sent from Jerusalem to Babylon" declares God's active and intentional hand in their exile, asserting His ultimate control over history, nations, and the destiny of His people, even amidst their suffering. This directly refutes any notion that their captivity was a random misfortune or solely the result of Babylonian military might. Secondly, the verse underscores the Authority and Efficacy of God's Word ("Hear ye therefore the word of the LORD"). In a cacophony of conflicting voices and false assurances, the imperative call is to discern and obey the singular, true divine message, which alone provides clarity, truth, and genuine hope. This theme is central to Jeremiah's entire prophetic ministry, as he consistently called the people back to God's covenant word (e.g., Jeremiah 7:23). Finally, the verse subtly highlights God's Covenant Faithfulness and Discipline. While the exile was a severe judgment for their persistent disobedience and idolatry, it was simultaneously a disciplinary act designed to refine, purify, and prepare them for future restoration, demonstrating God's enduring commitment to His covenant people, even through painful hardship, a truth echoed in the compassionate words of Lamentations 3:31-33.
Exposition and Analysis
Key Word Analysis
This primitive root signifies far more than mere auditory perception; it implies intelligent hearing, often with the crucial implication of attention, understanding, and, most importantly, obedience. In this context, the imperative form demands active, intentional listening and a readiness to comply with the divine message. It stands in stark contrast to Israel's historical pattern of refusing to hear or obey the Lord's voice, highlighting the urgency and critical nature of this divine summons.
Beyond a simple utterance, dâbâr encompasses a comprehensive range of meanings, including a matter, a thing, an affair, a decree, or an action. When juxtaposed with "of the LORD" (YHWH), it denotes God's authoritative declaration, His active will, and the unfolding of His sovereign purposes. Here, it refers to the entirety of Jeremiah's letter, encompassing both the judgment of exile and the foundational promise of future restoration, presented as the singular, unalterable truth.
This primitive root denotes to send away, forth, or out, with a wide variety of applications. Its usage in this verse is profoundly significant and theological, as it directly attributes the exile to God's initiative ("whom I have sent"). This is not merely a passive allowance of events but an active, deliberate divine intervention, asserting God's absolute sovereignty over the historical events of their deportation to Babylon. It transforms their suffering from a random misfortune into a purposeful, if painful, element of God's overarching plan.
Verse Breakdown
"Hear ye therefore the word of the LORD,"
This opening clause functions as a direct, emphatic, and urgent command. The connective "therefore" links this imperative to the preceding context, signifying that in light of the prevalent false prophecies and the true, prolonged nature of their exile, it is absolutely essential to listen to God's authentic message. "The word of the LORD" is presented as the singular, authoritative truth, demanding the exiles' undivided attention and complete obedience above all other voices.
"all ye of the captivity,"
This phrase precisely identifies the intended audience: the entire community of Jewish exiles residing in Babylon. It underscores that God's message is not exclusive to a select few but is addressed to everyone experiencing the profound hardship, displacement, and existential confusion of captivity. This reinforces the personal yet collective nature of God's communication to His people in their distress.
"whom I have sent from Jerusalem to Babylon:"
This concluding clause serves as the theological linchpin of the entire verse, revealing the ultimate divine agent behind their exile. Their deportation was not a random act of fate, nor solely the result of Nebuchadnezzar's military might, but rather a deliberate, sovereign act initiated by God Himself. He is the one who "sent" them, signifying His absolute control over their past, present, and future, and transforming their suffering into a purposeful, albeit painful, component of His grand redemptive plan.
Literary Devices
Jeremiah 29:20 employs several potent literary devices to convey its urgent and authoritative message. The most prominent is the Imperative mood ("Hear ye"), which functions as a direct, non-negotiable command, demanding immediate attention and obedience from the exiles. This is powerfully complemented by Direct Address ("all ye of the captivity"), which creates a personal and intimate tone, ensuring the message resonates directly with the specific audience experiencing profound hardship and displacement. The crucial phrase "whom I have sent" exemplifies Divine Sovereignty, attributing the entire event of exile not to human agency, political machinations, or random chance, but to the deliberate, active will of God. This assertion of divine control over seemingly tragic circumstances also introduces a profound Paradox, where the very act of judgment (exile) is framed as part of God's overarching, purposeful plan, which will ultimately lead to hope, restoration, and the fulfillment of His covenant promises.
Theological and Thematic Connections
Jeremiah 29:20 profoundly underscores the active and unwavering sovereignty of God, even in the midst of national catastrophe and deeply personal suffering. It challenges the human tendency to attribute hardship solely to external forces or unfortunate circumstances, revealing instead a divine hand at work, orchestrating events for ultimate redemptive and disciplinary purposes. The imperative to "hear the word of the LORD" highlights the enduring and critical importance of divine revelation as the sole source of truth, guidance, and authentic hope, especially when human wisdom falters or false prophecies abound. This verse sets the stage for the profound promises of God's faithfulness and future restoration, even after a prolonged period of discipline, demonstrating that God's plans for His people are always ultimately for their welfare and future, not their harm or ultimate destruction.
Reflection and Application
Jeremiah 29:20 offers timeless and profound wisdom for navigating periods of uncertainty, displacement, or perceived setback in our contemporary lives. Just as the ancient exiles were called to diligently hear God's authoritative word amidst the cacophony of false hopes and human anxieties, we too are summoned to prioritize divine truth above the fleeting promises of the world, the clamor of social media, or the anxieties of our personal circumstances. Recognizing that God is profoundly sovereign, even over our own "exiles" – whether they manifest as seasons of professional stagnation, relational strain, personal suffering, or global crises – allows us to trust that He is working a larger, often unseen, purpose. This verse encourages us to actively and discerningly listen for God's voice, to discern His will through His revealed Word, and to live faithfully and obediently in the present reality He has ordained, believing that even in our most challenging circumstances, He has meticulously crafted plans for our future and a genuine hope. It calls us to resist the powerful temptation to seek quick fixes or to be swayed by deceptive voices, instead rooting our lives firmly in the steadfast and unfailing promises of God's word.
Questions for Reflection
FAQ
Why did God "send" His people into exile, rather than protecting them from such a devastating fate?
God "sent" His people into exile as a direct and just consequence of their persistent disobedience, idolatry, and covenant unfaithfulness, which had become deeply entrenched over generations. Throughout the books of Moses and the prophets, God had repeatedly warned Israel that faithfulness to His covenant would bring abundant blessings, while persistent disobedience would inevitably lead to severe curses, including dispersion from their promised land (e.g., Deuteronomy 28:36-37). The Babylonian Exile was therefore not a sign of God's weakness or abandonment, but rather a profound act of divine discipline, intended to purify His people, lead them to genuine repentance, and ultimately restore them to a right and renewed relationship with Him. It powerfully demonstrated His unwavering justice and His enduring commitment to His covenant, even through the painful process of judgment, as part of His larger redemptive plan for all humanity.
What is the profound significance of "the word of the LORD" in this specific context of exile?
"The word of the LORD" (Hebrew: dâbâr YHWH) in Jeremiah 29:20 is profoundly significant because it represents God's authoritative, truthful, and active communication directly to His people, especially in a time of deep crisis and confusion. In a context where false prophets were actively disseminating deceptive messages of immediate return and false hope, Jeremiah's letter, containing "the word of the LORD," was the sole source of genuine truth and divine perspective. This "word" was not merely passive information but a dynamic divine decree, carrying God's will, power, and the unfolding of His sovereign plan. It encompassed both the difficult reality of their prolonged exile and the certain promise of future hope and restoration, requiring the exiles to listen with humble obedience and to align their lives with God's revealed plan, regardless of how counter-intuitive, challenging, or long-term it might seem. It unequivocally underscores that God's word is the ultimate guide and unwavering foundation for His people, particularly in times of profound crisis and spiritual disorientation, a truth celebrated throughout Psalm 119.
Christ-Centered Fulfillment
Jeremiah 29:20, with its declaration of God's sovereign "sending" of His people into exile and the imperative to "hear the word of the LORD," finds its ultimate and profound Christ-centered fulfillment in the person and work of Jesus Christ. Just as God "sent" Israel into Babylon for a redemptive and disciplinary purpose, so too did He "send" His beloved Son, Jesus Christ, into the "exile" of a fallen and broken world, not for judgment but for its ultimate salvation (John 3:17). Jesus Himself is the quintessential "Word of the LORD" made flesh (John 1:1-14), the authoritative, perfect, and complete revelation of God's will, character, and redemptive plan. The ancient call to "hear the word of the LORD" in Jeremiah finds its most perfect and ultimate echo in the New Testament's repeated call to "hear Him" (Matthew 17:5) and to obey the teachings of Christ, who embodies all truth and wisdom. Believers in Christ, like the ancient exiles, are called to live as "sojourners and exiles" in this present world (1 Peter 2:11), recognizing that our true and eternal home is not here but in the heavenly city, the New Jerusalem (Hebrews 11:13-16). Our present circumstances, even those marked by hardship, displacement, or suffering, are understood as part of God's sovereign and good plan, working together for our ultimate good and His glory through Christ Jesus (Romans 8:28). Ultimately, the hope of restoration for the Jewish exiles powerfully foreshadows the far greater spiritual restoration, reconciliation, and eternal inheritance secured for all who believe, made possible solely by Christ's atoning sacrifice and glorious resurrection (Ephesians 1:3-14).