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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.
[Daniel 13:5] "And there were two of the elders of the people (the Vulgate omits: of the people) who were appointed judges that year." There was a Jew who used to allege that these men were Ahab and Zedekiah (variant: Alchias and Zedekiah), of whom Jeremiah wrote: "The Lord do to thee as Ahab and Zedekiah, whom the king of Babylon roasted in the fire because of the iniquity they had wrought in Israel and because they had committed adultery (variant: were committing adultery) with the wives of their citizens" (Jeremiah 29:22-23).
"It was concerning them that the Lord said that iniquity came forth from Babylon on the part of the ancient judges who appeared to govern the people. They used to frequent the house of Joakim..." Very appropriately it is not said of these sinful elders, "They governed the people," but rather, "They appeared to govern." For those who furnish good leadership to the people are the ones who govern them, but those who merely have the title of judge and lead the people unjustly only appear to govern the people rather than actually doing so.
(Verses 21-23) This is what the Lord of hosts, the God of Israel, says to Ahaziah son of Coliah, and to Zedekiah son of Maasiah, who prophesy to you falsely in my name: Behold, I will deliver them into the hand of Nebuchadnezzar king of Babylon, and he will strike them down before your eyes. And a curse will be taken up against all the exiles from Judah who are in Babylon, saying, 'May the Lord make you like Zedekiah and like Ahaziah, whom the king of Babylon roasted in the fire, because they have done foolishness (or wickedness) in Israel and have committed adultery with the wives of their friends (or fellow citizens); and they have spoken a false word in my name, which I did not command them. I am the judge and witness, says the Lord.' The Hebrews say that these are the elders who have done foolishness in Israel and have committed adultery with the wives of their neighbors. To one of them, Daniel speaks: Old age of evil days. And to another: The seed of Chan has deceived you, not Judah, and desire has undermined your heart. This is what you did to the daughters of Israel, and they, being afraid, spoke with you; but the daughter of Judah did not endure your wickedness. And what the Prophet now speaks: And they have spoken a word in my name falsely, which I did not command them; they think that it signifies that those wretched women who are carried about by every wind of doctrine have deceived them, by saying to them that because they were of the tribe of Judah, Christ was to be born from their own seed; enticed by desire, they offered their bodies as if they were future mothers of Christ; But what is said at present: whom the king of Babylon roasted in the fire, seems to contradict the story of Daniel. For he asserts that they were stoned to death according to the judgment of Daniel by the people: but here it is written, that the king of Babylon cast them into the fire. Hence, by most and almost all Hebrews, it is not received as a true story, nor read in their synagogues, as if it were a fable itself. For, say they, how could it happen that captive princes and their prophets had the power of stoning? And they affirm more strongly that this is true, which Jeremiah writes, that the elders were convicted indeed by Daniel, but that the judgment against them was pronounced by the king of Babylon, who held dominion over the captives as a victor and lord. How many, similar to Ahab and Zedekiah from our flock, prophesy falsehood in the name of the Lord, and commit foolishness in Israel, and commit adultery with the wives of their fellow citizens who were born in the same city of the Church! Those whom the true Nebuchadnezzar freezes in the fire of sin, as the prophet Hosea says: 'All those who commit adultery are like an overheated oven, ignited by the baker' (Hosea 7:4). Blessed is he who takes off the yoke from his youth, and sits alone, because he is filled with bitterness (Lamentations 3); he can say with David: 'I have not sat in the council of the wicked, and I will not enter with the evildoers' (Psalm 26:4). And what the Prophet now declares: 'I am the judge and witness,' says the Lord, has this meaning: 'What I say about the two false prophets, who speak my word falsely in my name, which I did not command them, I did not know by mere opinion, but I know for sure to be true, which no one can hide, nor escape from the truth of my judgment.'
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SUMMARY
Jeremiah 29:23 stands as a profound divine indictment against specific individuals among the Babylonian exiles, particularly the false prophets Ahab and Zedekiah, exposing the egregious sins that provoked God's righteous judgment. The verse meticulously details their moral depravity, characterized by "villany" and "adultery," and, even more critically, their spiritual deception, as they propagated "lying words" in God's name without His authorization. It culminates in a powerful affirmation of God's perfect omniscience and unwavering commitment to justice, declaring that He is fully aware and stands as a personal, irrefutable witness to their transgressions, ensuring that their deeds will not escape divine scrutiny or consequence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 29:23 masterfully employs several potent literary devices to convey its message of divine judgment and accountability. The most prominent is Repetition, particularly the repeated phrase "have committed," which powerfully underscores the persistent, deliberate, and habitual nature of the offenders' sins, emphasizing their profound culpability. The verse also utilizes Legal Language and a Forensic Tone, presenting God not merely as an offended deity but as a righteous and meticulous judge. Phrases such as "committed villany," "committed adultery," "spoken lying words," "I know," and "am a witness" evoke the solemn setting of a courtroom, where charges are formally laid, irrefutable evidence is presented, and a just verdict is rendered. This pervasive legal framework highlights God's absolute justice and the inescapable accountability of those who stand before Him. Furthermore, the concluding Divine Affirmation, "saith the LORD," functions as an authoritative, unalterable seal, lending absolute certainty and finality to the pronouncement. This direct speech from God elevates the immense weight of the accusations and the inevitability of the consequences, leaving no room for doubt regarding the divine source and truth of the judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 29:23 profoundly illustrates God's unyielding commitment to both moral purity and spiritual truth, revealing that He holds His people, and especially those who claim to speak for Him, to the highest standards of integrity. The combination of overt moral depravity ("villany," "adultery") and insidious spiritual deception ("lying words in my name") exposes a deep-seated rebellion against God's holy character and His covenant. This verse teaches that outward religious profession or a claim to divine authority is utterly meaningless if not accompanied by inward integrity, moral faithfulness, and unwavering adherence to God's revealed word. God's declaration, "I know, and am a witness," underscores His active, sovereign involvement in human affairs, His perfect and exhaustive knowledge of all actions—both public and hidden—and His ultimate role as the righteous Judge who will infallibly bring every secret thing to light and administer perfect justice.
REFLECTION AND APPLICATION
Jeremiah 29:23 serves as a timeless and piercing mirror for both individuals and communities, urging a profound and honest self-examination of our moral and spiritual integrity. It challenges us to consider whether our lives genuinely align with the truth we profess and the God we claim to serve, or if there are hidden discrepancies. Are we, in any aspect of our lives, guilty of "villany" in our personal conduct, perhaps through secret sins, ethical compromises, or actions that erode our character and subtly harm those around us? Do we engage in "adultery" not only in its literal sense but also metaphorically, by allowing anything other than God to claim our ultimate devotion, or by betraying the sacred trusts placed in our relationships? Most critically, the verse confronts the insidious danger of "speaking lying words in God's name." This applies not only to formal religious leaders but to all believers called to represent Christ in the world. Do we misrepresent God's character, twist His word, or offer false comfort that deviates from biblical truth, perhaps to gain favor, avoid discomfort, or maintain a superficial peace? This verse calls us to a radical and unflinching honesty before God, reminding us that His omniscience means no sin, no deception, no hidden motive, no unspoken thought escapes His notice. Our ultimate security and peace lie not in outward appearance or self-deception, but in living authentically and transparently before the One who "knows, and is a witness" to every facet of our existence.
Questions for Reflection
FAQ
What does "villany in Israel" specifically refer to in this context?
Answer: "Villany" (Hebrew: nᵉbâlâh') in this context refers to acts of profound moral depravity, disgraceful conduct, and outrageous folly that are a direct and severe affront to God and the community. While the term can encompass a wide range of heinous sins, in Jeremiah 29:23 it is immediately specified by the example of "adultery with their neighbours' wives." This particular emphasis suggests a strong focus on sexual immorality, the betrayal of trust within the social fabric, and the breakdown of covenantal purity. It signifies a shameful and senseless act that violates the sacred covenant standards God established for Israel, thereby undermining their identity as a holy people set apart for Him.
Why is "speaking lying words in my name" such a severe offense to God?
Answer: Speaking "lying words in my name" is an exceptionally severe offense because it constitutes a direct misrepresentation and profound abuse of God's holy character, truthfulness, and supreme authority. Prophets were divinely appointed to be faithful conduits of God's truth, but these individuals fabricated messages, falsely claiming divine inspiration and authority that they did not possess. This act not only egregiously deceived the people, leading them astray with false hopes and distorted realities, but also directly impugned God's integrity and undermined the sanctity and reliability of His divine word. It was a spiritual fraud that perverted the very essence of divine communication, making it an act of profound blasphemy and spiritual rebellion, as highlighted by the warnings against false prophets throughout scripture, such as in Deuteronomy 18:20.
CHRIST-CENTERED FULFILLMENT
Jeremiah 29:23, with its stark condemnation of moral depravity and the insidious nature of false prophecy, finds its ultimate fulfillment and perfect counterpoint in the person and redemptive work of Jesus Christ. The "villany" and "adultery" condemned in this verse powerfully underscore humanity's pervasive sinfulness and desperate need for redemption—a fallen condition from which only Christ can deliver. He is the Lamb of God who takes away the sin of the world, offering complete forgiveness, radical transformation, and true liberation for all who are entangled in such moral failings. More profoundly, Jesus stands in absolute contrast to the false prophets who spoke "lying words" in God's name. Jesus is the Word made flesh, the very embodiment of divine truth, who spoke only what the Father commanded and revealed (John 12:49). He is the faithful and true witness (Revelation 3:14), perfectly revealing God's character, will, and redemptive plan, unlike those who distorted it for their own gain. While the false prophets were condemned because God "knew" their deceit and stood as a witness against them, Jesus, as our great high priest, knows our weaknesses and temptations, yet was without sin, offering a perfect, once-for-all sacrifice for sin. His coming ensures that God's ultimate judgment will be perfectly righteous and true, and that all who trust in Him will find life and truth, not condemnation for their deceit (John 3:18).