TRV
Translation
King James Version
Thus speaketh the LORD of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying,
KJV (with Strong's)
Thus speaketh H559 the LORD H3068 of hosts H6635, the God H430 of Israel H3478, saying H559, Because thou hast sent H7971 letters H5612 in thy name H8034 unto all the people H5971 that are at Jerusalem H3389, and to Zephaniah H6846 the son H1121 of Maaseiah H4641 the priest H3548, and to all the priests H3548, saying H559,
Complete Jewish Bible
'This is a word from ADONAI-Tzva'ot, the God of Isra'el, because of the letters you sent in your own name to all the people in Yerushalayim, including Tz'fanyah the son of Ma'aseiyah the cohen and all the cohanim.
Berean Standard Bible
this is what the LORD of Hosts, the God of Israel, says: “In your own name you have sent out letters to all the people of Jerusalem, to the priest Zephaniah son of Maaseiah, and to all the priests. You said to Zephaniah:
American Standard Version
Thus speaketh Jehovah of hosts, the God of Israel, saying, Because thou hast sent letters in thine own name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah, the priest, and to all the priests, saying,
World English Bible Messianic
Thus speaks the LORD of Hosts, the God of Israel, saying, Because you have sent letters in your own name to all the people who are at Jerusalem, and to Zephaniah the son of Maaseiah, the priest, and to all the priests, saying,
Geneva Bible (1599)
Thus speaketh the Lord of hostes, the God of Israel, saying, Because thou hast sent letters in thy Name vnto all the people, that are at Ierusalem, and to Zephaniah the sonne of Maaseiah the Priest, and to all the Priests, saying,
Young's Literal Translation
Thus said Jehovah of Hosts, God of Israel, saying, Because that thou hast sent in thy name letters unto all the people who are in Jerusalem, and unto Zephaniah son of Maaseiah the priest, and unto all the priests, saying,
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In the KJVVerse 19,661 of 31,102
Study This Verse
Commentary on Jeremiah 29 verses 24–32
24 ¶ Thus shalt thou also speak to Shemaiah the Nehelamite, saying,
25 Thus speaketh the LORD of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying,
26 The LORD hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the LORD, for every man that is mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks.
27 Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you?
28 For therefore he sent unto us in Babylon, saying, This captivity is long: build ye houses, and dwell in them; and plant gardens, and eat the fruit of them.
29 And Zephaniah the priest read this letter in the ears of Jeremiah the prophet.
30 Then came the word of the LORD unto Jeremiah, saying,
31 Send to all them of the captivity, saying, Thus saith the LORD concerning Shemaiah the Nehelamite; Because that Shemaiah hath prophesied unto you, and I sent him not, and he caused you to trust in a lie:
32 Therefore thus saith the LORD; Behold, I will punish Shemaiah the Nehelamite, and his seed: he shall not have a man to dwell among this people; neither shall he behold the good that I will do for my people, saith the LORD; because he hath taught rebellion against the LORD.
We have perused the contents of Jeremiah's letter to the captives in Babylon, who had reason, with a great deal of thanks to God and him, to acknowledge the receipt of it, and lay it up among their treasures. But we cannot wonder if the false prophets they had among them were enraged at it; for it gave them their true character. Now here we are told concerning one of them,
I. How he manifested his malice against Jeremiah. this busy fellow is called Shemaiah the Nehelamite, the dreamer (so the margin reads it), because all his prophecies he pretended to have received from God in a dream. He had got a copy of Jeremiah's letter to the captives, or had heard it read, or information was given to him concerning it, and it nettled him exceedingly; and he will take pen in hand, and answer it, yea, that he will. But how? He does not write to Jeremiah in justification of his own mission, nor offer any rational arguments for the support of his prophecies concerning the speedy return of the captives; but he writes to the priests, those faithful patrons of the false prophets, and instigates them to persecute Jeremiah. He writes in his own name, not so much as pretending to have the people's consent to it; but, as if he must be dictator to all mankind, he sends a circular letter (as it should seem) among the priests at Jerusalem and the rest of the people, probably by the same messengers that brought the letter from Jeremiah. But it is chiefly directed to Zephaniah, who was either the immediate son of Maaseiah, or of the 24th course of the priests, of which Maaseiah was the father and head. He was not the high priest, but sagan or suffragan to the high priest, or in some other considerable post of command in the temple, as Pashur, Jer 20:1. Perhaps he was chairman of that committee of priests that was appointed in a particular manner to take cognizance of those that pretended to be prophets, of which there were very many at this time, and to give judgment concerning them. Now, 1. He puts him and the other priests in mind of the duty of their place (Jer 29:26): The Lord hath made thee priest instead of Jehoiada the priest. Some think that he refers to the famous Jehoiada, that great reformer in the days of Joash; and (says Mr. Gataker) he would insinuate that this Zephaniah is for spirit and zeal such another as he, and raised up, as he was, for the glory of God and the good of the church; and therefore it was expected from him that he should proceed against Jeremiah. Thus (says he) there is no act so injurious or impious, but that wicked wretches and false prophets will not only attempt it, but colour it also with some specious pretence of piety and zeal for God's glory, Isa 66:5; Joh 16:2. Or, rather, it was some other Jehoiada, his immediate predecessor in this office, who perhaps was carried to Babylon among the priests, Jer 29:1. Zephaniah is advanced, sooner than he expected, to this place of trust and power, and Shemaiah would have him think that Providence had preferred him that he might persecute God's prophets, that he had come to this government for such a time as this, and that he was unjust and ungrateful if he did not thus improve his power, or, rather, abuse it. Their hearts are wretchedly hardened who can justify the doing of mischief by their having a power to do it. These priests' business was to examine every man that is mad and makes himself a prophet. God's faithful prophets are here represented as prophets of their own making, usurpers of the office, and lay-intruders, as men that were mad, actuated by some demon, and not divinely inspired, or as distracted men and men in a frenzy. Thus the characters of the false prophets are thrown upon the true ones; and, if this had been indeed their character, they would have deserved to be bound as madmen and punished as pretenders, and therefore he concludes that Jeremiah must be so treated. He does not bid them examine whether Jeremiah could produce any proofs of his mission and could make it to appear that he was not mad. No; that is taken for granted, and, when once he has had a bad name given him, he must be run down of course. 2. He informs them of the letter which Jeremiah had written to the captives (Jer 29:28): He sent unto us in Babylon, with the authority of a prophet, saying, This captivity is long, and therefore resolve to make the best of it. And what harm was there in this, that it should be objected to him as a crime? The false prophets had formerly said that the captivity would never come, Jer 14:13. Jeremiah had said that it would come, and the event had already proved him in the right, which obliged them to give credit to him who now said that it would be long, rather than to those who said that it would be short, but had once before been found liars. 3. He demands judgment against him, taking it for granted that he is mad, and makes himself a prophet. He expects that they will order him to be put in prison and in the stocks (Jer 29:26), that they will thus punish him, and by putting him to disgrace possess the people with prejudices against him, ruin his reputation, and so prevent the giving of any credit to his prophecies at Jerusalem, hoping that, if they could gain that point, the captives in Babylon would not be influenced by him. Nay, he takes upon him to chide Zephaniah for his neglect (Jer 29:27): Why hast thou not rebuked and restrained Jeremiah of Anathoth? See how insolent and imperious these false prophets had grown, that, though they were in captivity, they would give law to the priests who were not only at liberty, but in power. It is common for those that pretend to more knowledge than their neighbours to be thus assuming. Now here is a remarkable instance of the hardness of the hearts of sinners, and it is enough to make us all fear lest our hearts be at any time hardened. For here we find, (1.) That these sinners would not be convinced by the clearest evidence. God had confirmed his word in the mouth of Jeremiah; it had taken hold of them (Zac 1:6); and yet, because he does not prophesy to them the smooth things they desired, they are resolved to look upon him as not duly called to the office of a prophet. None so blind as those that will not see. (2.) That they would not be reclaimed and reformed by the most severe chastisement. They were now sent into a miserable thraldom for mocking the messengers of the Lord and misusing his prophets. This was the sin for which God now contended with them; and yet in their distress they trespass yet more against the Lord, Ch2 28:22. This very sin they are notoriously guilty of in their captivity, which shows that afflictions will not of themselves cure men of their sins, unless the grace of God work with them, but will rather exasperate the corruptions they are intended to mortify; so true is that of Solomon (Pro 27:22), Though thou shouldst bray a fool in a mortar, yet will not his foolishness depart from him.
II. How Jeremiah came to the knowledge of this (Jer 29:29): Zephaniah read this letter in the ears of Jeremiah. He did not design to do as Shemaiah would have him, but, as it should seem, had a respect for Jeremiah (for we find him employed in messages to him as a prophet, Jer 21:1, Jer 37:3), and therefore protected him. He that continued in his dignity and power stood more in awe of God and his judgments than he that was now a captive. Nay, he made Jeremiah acquainted with the contents of the letter, that he might see what enemies he had even among the captives. Note, It is kindness to our friends to let them know their foes.
III. What was the sentence passed upon Shemaiah for writing this letter. God sent him an answer, for to him Jeremiah committed his cause: it was ordered to be sent not to him, but to those of the captivity, who encouraged and countenanced him as if he had been a prophet of God's raising up, Jer 29:31, Jer 29:32. Let them know, 1. That Shemaiah had made fools of them. He promised them peace in God's name, but God did not send him; he forged a commission, and counterfeited the broad seal of Heaven to it, and made the people to trust in a lie, and by preaching false comfort to them deprived them of true comfort. Nay, he had not only made fools of them, but, which was worse, he had made traitors of them; he had taught rebellion against the Lord, as Hananiah had done, Jer 28:16. And, if vengeance shall be taken on those that rebel, much more on those that teach rebellion by their doctrine and example. 2. That at his end he shall also be a fool (as the expression is, Jer 17:11); his name and family shall be extinct and shall be buried in oblivion; he shall leave no issue behind him to bear up his name; his pedigree shall end in him: He shall not have a man to dwell among this people; and neither he nor any that come from him shall behold the good that I will do for my people. Note, Those are unworthy to share in God's favours to his church that are not willing to stay his time for them. Shemaiah was angry at Jeremiah's advice to the captives to see to the building up of their families in Babylon, that they might be increased and not diminished, and therefore justly is he written childless there. Those that slight the blessings of God's word deserve to lose the benefit of them. See Amo 7:16, Amo 7:17.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 24–32. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 24 and following) And to Semeias the Nehelamite you shall say. And what follows: Thus says the Lord of hosts, the God of Israel: Since you have sent in your name letters to all the people who are in Jerusalem, and to Sophonias the son of Maasias the priest. And again from the Hebrew: And to all the priests (the Vulgate adds saying). And then the story continues: The Lord made you a priest to Joiada the priest, so that you may be a leader (or teacher and bishop) in the house of the Lord over every man seized and prophesying, to send him into punishment and into prison (or custody) and into the trap, which Symmachus translated as μόχλος, but Aquila put the Hebrew word itself, Sinac.
And why have you not rebuked Jeremiah of Anathoth, who prophesies to you? For he has sent to us in Babylon, saying: 'Build houses and live in them; plant gardens and eat their fruits.' So the priest Zephaniah read this book in the hearing of the prophet Jeremiah. Shemaiah of Nehelam, who was brought to Babylon with King Jehoiachin, also prophesied falsely to the people, saying that they would quickly return to Jerusalem. However, the following words of Jeremiah demonstrate that he was a false prophet: 'Thus says the Lord to Shemaiah of Nehelam, Because Shemaiah has prophesied to you, though I did not send him, and has made you trust in a lie, therefore thus says the Lord: Behold, I will punish Shemaiah of Nehelam and his descendants. He shall not have anyone living among this people, and he shall not see the good that I will do to my people, declares the Lord, for he has spoken rebellion against the Lord.' It is evident, then, that Jeremiah sent letters to those who were in Babylon, instructing them to build houses and dwell in them, to plant gardens and eat their produce, to take wives and have sons and daughters, and to seek the welfare of the city where they were in exile. He warned them not to listen to the false prophets among them, who were prophesying lies in the name of the Lord. Jeremiah knew that Shemaiah was one of those false prophets, so he sent a letter to Jerusalem addressed to Zephaniah the son of Maaseiah, the priest, and to the rest of the priests. In the letter, Jeremiah asked why he was not being reprimanded by Zephaniah, whose responsibility it was to distinguish between true prophets and false prophets. Jeremiah requested that Shemaiah be put in prison as a punishment for his lies, so that he would stop deceiving the people and causing more harm. Joiada was a priest who handed over the kingdom to Joash after the death of Athaliah, and he killed the priests of Baal (2 Kings 11; 2 Chronicles 23). This is therefore what it says: Why don't you imitate the priest Joiada and kill the false prophet Jeremiah? The Lord has established you as a successor to Joiada, to take care of the temple, and especially to discern those who speak with the Holy Spirit from those who speak with a demonic spirit. But the discernment of spirits is a gift of divine grace, as the Apostle John mentions (1 John 4). Why, he said, did you not rebuke Jeremiah of Anathoth? And because he himself deserved it as a false prophet, he turns it against the true prophet, and distorts the truth by lies. Thus, the more intelligent ones are considered sons of darkness to the sons of light in this generation. While we, who act with patience and await the salvation of the wretched, are preceded by the heretics, and they call us by their own name, leading the blind blind into the pit. He sent, he said, to us in Babylon, saying: It is far away. This is all that he lamented: why Jeremiah wrote the truth against his own lie, that it was a long way off, and that they would return to Jerusalem after seventy years: from where they should build houses, plant orchards, and eat their fruits, take wives, and have children, as the past speech narrated. When the priest Zephaniah received these letters, which were specifically written to his name, he read them to Jeremiah, rebuking him in a way and reproaching the reading itself, questioning why he dared to write such things in Babylon.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 29:25 delivers a direct and authoritative divine indictment against Shemaiah the Nehelamite, a false prophet operating among the Babylonian exiles. This verse serves as the preamble to God's specific judgment, revealing His omniscience regarding Shemaiah's deceptive actions, particularly his unauthorized and misleading letters sent to the Jewish community remaining in Jerusalem, including the prominent priest Zephaniah and other spiritual leaders. It underscores the profound theological contrast between God's authentic word and human-originated falsehoods, setting the stage for divine retribution against those who presume to speak in His name without His commission.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 29:25 masterfully employs several literary devices to convey its powerful message of divine authority and judgment against deception. The verse begins with a potent declaration using Apostrophe, as the divine speaker directly addresses Shemaiah ("Because thou hast sent letters"). This direct, personal address emphasizes the gravity of God's indictment against the false prophet. There is a profound Contrast established between the divine authority and truth ("Thus speaketh the LORD of hosts, the God of Israel") and human presumption and falsehood ("sent letters in thy name"). This highlights the fundamental conflict between God's revealed truth and Shemaiah's self-generated deception. The phrase "in thy name" functions as a form of Metonymy, where "name" stands for Shemaiah's personal authority, self-serving agenda, and, crucially, his lack of divine commission. The repetition of "saying" at both the beginning and the end of the verse creates a powerful Framing Device or Inclusio, emphasizing that the entire message is a direct, authoritative, and complete pronouncement from God, exposing Shemaiah's actions and setting the stage for his judgment. Finally, the specific naming of "Zephaniah the son of Maaseiah the priest, and to all the priests" utilizes Specificity to underscore the deliberate and targeted nature of Shemaiah's attempts to undermine legitimate spiritual leadership and corrupt the religious fabric of the community.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 29:25 powerfully articulates God's unwavering commitment to truth and His active, sovereign opposition to deception, especially when it masquerades as divine revelation. The profound theological weight of "Thus speaketh the LORD of hosts, the God of Israel" establishes that God is not a passive observer but an engaged, omniscient, and sovereign deity who holds individuals accountable for their words and actions, particularly those who claim to speak on His behalf. This verse underscores the sanctity of prophetic utterance and the severe consequences for those who corrupt it for personal gain, to sow discord, or to undermine God's established plan. It reveals God's deep concern for the spiritual well-being of His people, whom He actively protects from misleading voices by exposing falsehood and upholding His authentic word. The strategic targeting of priests by Shemaiah also highlights the vulnerability of spiritual leaders to manipulation and the critical importance of their unwavering discernment and fidelity to God's truth.
REFLECTION AND APPLICATION
In an increasingly complex and interconnected world, saturated with information and competing narratives, Jeremiah 29:25 serves as a timeless and urgent call for profound spiritual discernment. Just as Shemaiah utilized letters to spread his false message, today, misinformation and deceptive narratives can proliferate rapidly through digital media, social platforms, and even within religious circles. Believers are therefore challenged to critically evaluate every message, testing its alignment with the unchanging truth of God's Word, rather than being swayed by charismatic personalities, popular opinions, or emotionally appealing but unsubstantiated claims. This verse powerfully reminds us that God is actively involved in the affairs of humanity, observing and responding to those who seek to mislead His people. It calls us to cultivate a deep reliance on the Holy Spirit for guidance and to cling steadfastly to the authentic voice of God found consistently and authoritatively in the Scriptures. Furthermore, it highlights the profound responsibility of spiritual leaders to guard against deception and to faithfully shepherd their flocks according to divine truth, recognizing that they, too, are often primary targets for those who seek to undermine God's work and sow confusion.
Questions for Reflection
FAQ
Who was Shemaiah the Nehelamite, and what was his role?
Answer: Shemaiah the Nehelamite was a false prophet among the Jewish exiles in Babylon. He directly contradicted the true word of the Lord delivered through Jeremiah. While Jeremiah prophesied a long period of exile (70 years) before restoration, Shemaiah was sending messages that promised an immediate return to Jerusalem, thereby fostering false hope and undermining God's sovereign plan. His actions were a direct challenge to Jeremiah's legitimate prophetic authority and are specifically condemned by God in Jeremiah 29:31-32.
Why was sending letters significant in this context?
Answer: In the ancient world, letters were a primary means of long-distance communication and carried significant weight. Shemaiah's act of "sending letters in thy name" signifies a deliberate, organized, and widespread campaign to disseminate his false prophecies. This method allowed him to bypass direct confrontation with Jeremiah and reach a broad and geographically dispersed audience, including those who remained in Jerusalem. This calculated strategy aimed to sow confusion, undermine the true prophet's message, and potentially incite rebellion among both the exiles and those in the homeland.
Who was Zephaniah the son of Maaseiah the priest?
Answer: Zephaniah the son of Maaseiah was a prominent priest in Jerusalem during the time of Jeremiah. He is mentioned again in Jeremiah 37:3 as being sent by King Zedekiah to inquire of Jeremiah, and later in Jeremiah 52:24 as being executed by the Babylonians. Shemaiah's specific targeting of Zephaniah and "all the priests" highlights his strategic attempt to influence or corrupt the religious leadership, knowing that their endorsement or acceptance of his message would lend it considerable, albeit false, weight and legitimacy among the people.
CHRIST-CENTERED FULFILLMENT
Jeremiah 29:25, with its stark contrast between divine authority and human deception, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. He is the True Prophet par excellence, the very Word of God made flesh (John 1:14), who perfectly reveals the Father and speaks only what He hears from Him (John 12:49). Unlike Shemaiah, who spoke "in his own name" and disseminated falsehoods, Jesus consistently spoke with unparalleled authority, declaring, "Truly, truly, I say to you" (John 5:24). He is the embodiment of God's authentic message, fulfilling the promise of a prophet like Moses (Deuteronomy 18:15). Through His life, atoning death, and glorious resurrection, Christ exposed the ultimate deception of sin and death, offering the singular truth that leads to eternal life (John 14:6). Moreover, Jesus, as the Good Shepherd, lovingly protects His flock from the destructive influence of false teachers and wolves in sheep's clothing (Matthew 7:15-20), ensuring that His sheep hear His voice and follow Him alone (John 10:27). The Holy Spirit, whom Christ sent, continues this vital work of discernment within believers, guiding them into all truth and exposing every lie (John 16:13).