TRV
Translation
King James Version
Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you?
Complete Jewish Bible
So why haven't you rebuked Yirmeyahu of 'Anatot, who makes himself out to be a prophet for you?
Berean Standard Bible
So now, why have you not rebuked Jeremiah of Anathoth, who poses as a prophet among you?
American Standard Version
Now therefore, why hast thou not rebuked Jeremiah of Anathoth, who maketh himself a prophet to you,
World English Bible Messianic
Now therefore, why have you not rebuked Jeremiah of Anathoth, who makes himself a prophet to you,
Geneva Bible (1599)
Nowe therefore why hast not thou reproued Ieremiah of Anathoth, which prophecieth vnto you?
Young's Literal Translation
And now, why hast thou not pushed against Jeremiah of Anathoth, who is making himself a prophet to you?
In the KJVVerse 19,663 of 31,102
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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 29:27 records a pointed accusation from Shemaiah the Nehelamite, a false prophet among the Babylonian exiles, directed at the true prophet Jeremiah. Incensed by Jeremiah's divinely inspired letter, which advised the exiles to settle into a long captivity rather than anticipate an immediate return, Shemaiah writes to the priest Zephaniah in Jerusalem. His demand is clear: Jeremiah must be "reproved" for "making himself a prophet," thereby challenging Jeremiah's divine authority and highlighting the intense conflict between authentic and deceptive prophecy during a pivotal period of Judah's history in exile.
CONTEXT
Literary Context: This verse is deeply embedded within Jeremiah chapter 29, which primarily contains a crucial letter from Jeremiah in Jerusalem to the Jewish exiles already deported to Babylon. This letter, delivered by trusted messengers, conveyed God's directive for the exiles to embrace their new reality, build homes, plant gardens, marry, and seek the welfare of Babylon, for their captivity was divinely ordained to last seventy years before their promised return. This message stood in stark contrast to the popular, comforting, yet false prophecies circulating among the exiles, which promised an imminent return to Judah. Shemaiah the Nehelamite, one of these purveyors of false hope, was directly threatened by Jeremiah's message, viewing it as subversive and a direct challenge to his own influence and authority. Consequently, Shemaiah dispatched his own letter back to Jerusalem, specifically addressed to the priest Zephaniah, demanding that Jeremiah be formally disciplined for his pronouncements, which culminates in the accusation found in this verse. The immediate literary context following this verse, Jeremiah 29:30-32, records God's swift and severe judgment against Shemaiah for his false prophecy and his audacious opposition to God's true messenger.
Historical & Cultural Context: The historical setting for Jeremiah 29:27 is the early phase of the Babylonian exile, following Nebuchadnezzar's first deportation of Judeans in 597 BC. This initial wave of exiles included King Jehoiachin, the prophet Ezekiel, and many of Judah's elite, who were now living in a foreign land, grappling with profound theological and national identity crises. In this environment of despair and longing for restoration, various prophetic voices emerged. Some, like Jeremiah (still in Judah) and Ezekiel (in Babylon), genuinely spoke God's word, often delivering difficult truths. Others, however, spoke "a dream of their own hearts" (Jeremiah 23:26), offering comforting but deceptive messages of quick deliverance. Culturally, prophets were integral to ancient Near Eastern societies, serving as divine spokespersons. However, the challenge of discerning true from false prophecy was constant, particularly when messages conflicted. Priests, like Zephaniah, held significant religious and judicial authority, tasked with upholding Mosaic law and identifying those who spoke presumptuously in the Lord's name, as outlined in Deuteronomy 18:20-22. Shemaiah's letter to Zephaniah was a calculated attempt to leverage this priestly responsibility and the established religious hierarchy in Jerusalem to silence Jeremiah and discredit his message.
Key Themes: Jeremiah 29:27 powerfully encapsulates several foundational themes prevalent throughout the book of Jeremiah and the broader prophetic corpus. Firstly, the theme of Prophetic Authority and Authenticity is paramount; Shemaiah's accusation that Jeremiah "maketh himself a prophet" directly challenges Jeremiah's divine calling, forcing a confrontation over who genuinely speaks for God. This struggle for legitimate spiritual authority is a recurring motif in Jeremiah's ministry, evident in his earlier confrontations with false prophets in Jeremiah 23. Secondly, the verse underscores the critical need for Discernment among God's people and their leaders. The conflicting messages from Jeremiah and Shemaiah necessitated that both the exiles in Babylon and the remaining community in Jerusalem carefully weigh whose words aligned with God's character, previous revelation, and ultimately proved true. Thirdly, it vividly illustrates the Persecution of True Messengers; Jeremiah, often known as the "weeping prophet," consistently faced opposition, ridicule, and physical harm for delivering God's unpopular messages of judgment and long-term exile, as seen in his encounter with Pashhur in Jeremiah 20:1-2. This verse serves as another poignant example of the hostility true prophecy often evokes when it challenges comfortable illusions or human expectations. Finally, it highlights the Conflict of Narratives—the tension between God's difficult, long-term plan (seventy years of exile) and humanity's desire for an immediate, easy solution (a quick return to Judah).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several potent literary devices. Irony is profoundly present, as Shemaiah, a false prophet, audaciously accuses a true prophet of being self-appointed, starkly highlighting the deceptive nature of false prophecy. There is also a strong element of conflict, representing the broader spiritual battle between divine truth and human deception that permeates Jeremiah's entire ministry. Shemaiah's accusation functions as an ad hominem attack, as he attempts to discredit Jeremiah's person and authority ("maketh himself a prophet") rather than engaging with the content or divine origin of Jeremiah's challenging message. The phrase "Jeremiah of Anathoth" serves as a form of dismissive epithet, attempting to diminish Jeremiah's prophetic stature by emphasizing his humble, provincial origins, a subtle rhetorical strategy to challenge his credibility and authority.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 29:27 stands as a powerful testament to the perennial tension between divine truth and human deception, a theme that reverberates throughout biblical history. The accusation leveled against Jeremiah underscores the profound challenge of discerning God's true voice amidst a cacophony of competing claims, especially when the divine message is difficult, counter-cultural, or contradicts popular desires. It highlights that faithfulness to God's word often invites significant opposition, particularly from those whose comfort, authority, or preferred narrative is threatened by the truth. The Lord's ultimate vindication of Jeremiah and His decisive judgment upon Shemaiah, as detailed in Jeremiah 29:31-32, serves as a crucial theological reminder that God Himself is the ultimate arbiter of true and false prophecy, and His authentic messengers will ultimately be upheld and their words confirmed.
REFLECTION AND APPLICATION
Jeremiah 29:27 offers profound and enduring insights for believers today, reminding us that the struggle for truth and the challenge of discerning authentic spiritual authority are timeless. In an age saturated with information, diverse voices claiming spiritual insight, and readily available platforms for expression, the need to "test every spirit" and critically evaluate all teachings remains paramount. We are called to cultivate a deep familiarity with God's revealed word, allowing it to be the unwavering plumb line against which all teachings, prophecies, and spiritual claims are measured. This verse also serves as a poignant encouragement for those who faithfully proclaim God's truth, especially when that truth is unpopular, challenges prevailing narratives, or demands personal sacrifice. Like Jeremiah, true messengers of God may face accusations, ridicule, and concerted attempts to discredit them. Yet, steadfastness in delivering God's message, even when it brings personal cost or social ostracism, is a hallmark of genuine faith and divine commission. It reminds us that true hope is found not in comforting lies or quick fixes, but in patiently embracing God's sovereign plan, even when it involves periods of waiting, difficulty, or a "spiritual exile" from our immediate desires.
Questions for Reflection
FAQ
What was the central conflict between Jeremiah and Shemaiah?
Answer: The central conflict between Jeremiah and Shemaiah stemmed from their diametrically opposing messages regarding the Babylonian exile. Jeremiah, speaking as God's true prophet, instructed the exiles to settle down, build homes, and seek the peace and prosperity of Babylon, prophesying that their captivity would last seventy years before their eventual return. Shemaiah, a false prophet, directly contradicted this divine message, promising a swift return to Judah and thereby giving the people false hope. Shemaiah's accusation in Jeremiah 29:27 was a calculated attempt to discredit Jeremiah and silence his divinely inspired, though unpopular, message.
Why did Shemaiah accuse Jeremiah of "making himself a prophet"?
Answer: Shemaiah accused Jeremiah of "making himself a prophet" as a strategic maneuver to delegitimize Jeremiah's ministry and undermine his authority among the people. By implying that Jeremiah was self-appointed rather than divinely commissioned, Shemaiah sought to portray him as an imposter and a deceiver. This was crucial for Shemaiah because Jeremiah's message directly contradicted Shemaiah's own comforting, yet false, prophecies of an imminent return. Shemaiah's goal was to rally support against Jeremiah, maintain his own influence among the exiles, and ultimately silence the true prophet by casting doubt on his divine mandate.
CHRIST-CENTERED FULFILLMENT
Jeremiah 29:27, with its stark portrayal of a true prophet rejected and falsely accused by a false one, powerfully foreshadows the ultimate prophetic ministry of Jesus Christ. Just as Jeremiah was dismissed as one who "maketh himself a prophet," so too was Jesus frequently accused of blasphemy and presumptuous claims to divine authority by the religious leaders of His day, particularly when He declared Himself to be the Son of God or claimed the power to forgive sins. Jesus, the perfect Prophet, delivered God's challenging truth, calling for repentance and announcing a kingdom not of this world, a message that often contradicted the popular expectations and comfortable narratives of His audience, who sought an earthly deliverer. He was the ultimate messenger of God's true plan for salvation, yet He was met with intense opposition, culminating in His rejection and crucifixion, precisely because His words exposed the spiritual blindness and false hopes of those who claimed to speak for God. His suffering, death, and ultimate vindication through resurrection serve as the ultimate fulfillment of the pattern seen in Jeremiah: God's true messenger, though rejected, persecuted, and seemingly defeated, is ultimately upheld and glorified, validating His message for all eternity. The call to discern true prophecy in Jeremiah finds its ultimate answer in Christ, who is the Way, the Truth, and the Life, the definitive Word of God Incarnate.