Jeremiah 29:28

Translation
King James Version
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.
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KJV (with Strong's)
For therefore he sent H7971 unto us in Babylon H894, saying H559, This H1931 captivity is long H752: build H1129 ye houses H1004, and dwell H3427 in them; and plant H5193 gardens H1593, and eat H398 the fruit H6529 of them.
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Complete Jewish Bible
He even sends word to us in Bavel saying that the exile will last a long time; so build houses and live in them, plant gardens and eat what they produce."
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Berean Standard Bible
For he has sent to us in Babylon, claiming: Since the exile will be lengthy, build houses and settle down; plant gardens and eat their produce.’”
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American Standard Version
forasmuch as he hath sent unto us in Babylon, saying, The captivity is long: build ye houses, and dwell in them; and plant gardens, and eat the fruit of them?
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World English Bible Messianic
because he has sent to us in Babylon, saying, The captivity is long: build houses, and dwell in them; and plant gardens, and eat their fruit?
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Geneva Bible (1599)
For, for this cause hee sent vnto vs in Babel, saying, This captiuitie is long: buyld houses to dwell in, and plant gardens, and eate the fruites of them.
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Young's Literal Translation
Because that he hath sent unto us to Babylon, saying, It is long, build ye houses, and abide; and plant ye gardens, and eat their fruit.'
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See also
Jeremiah 29:5Jeremiah 29:10Jeremiah 29:1
In the KJVVerse 19,664 of 31,102

Study This Verse

SUMMARY

Jeremiah 29:28 encapsulates a pivotal message from the prophet Jeremiah to the Jewish exiles in Babylon, reiterating God's command for them to settle into their prolonged captivity. This instruction directly countered the false prophecies of a swift return, urging the exiles to build homes, plant gardens, and establish lives in their foreign land, thereby embracing a long-term perspective of faithfulness and productivity during the divinely appointed seventy-year period of exile.

CONTEXT

  • Literary Context: Jeremiah 29:28 is situated within a crucial letter (Jeremiah 29) dispatched by the prophet Jeremiah from Jerusalem to the Jewish exiles who had been deported to Babylon following Nebuchadnezzar's initial siege of Jerusalem in 597 BC. This particular verse serves as a direct quotation, or perhaps a summary, of Jeremiah's earlier, divinely inspired instructions, specifically echoing the commands found in Jeremiah 29:5-7. The "he" in the verse refers to Jeremiah himself, recounting the content of the message he had sent. This authentic prophetic word directly provoked the ire of false prophets like Shemaiah the Nehelamite, who is explicitly mentioned in the preceding verses (Jeremiah 29:26-27), because Jeremiah's true prophecy of a "long" captivity—specifically seventy years—contradicted their popular but deceitful assurances of an imminent return to Judah. The verse thus highlights the ongoing conflict between true and false prophecy within the book of Jeremiah.
  • Historical & Cultural Context: The historical backdrop is the traumatic Babylonian Exile, a period of profound disorientation and suffering for the Judahites. After the first deportation, many prominent citizens, including King Jehoiachin, along with various prophets and priests, were taken to Babylon. Life in exile was deeply unsettling, and there was an intense longing among the exiles to return home quickly to Jerusalem. This environment was fertile ground for false prophets who offered comforting, yet ultimately misleading, messages of a swift end to their suffering and an immediate restoration to their homeland. Jeremiah's letter, delivered through messengers, was a direct intervention from God, challenging the prevailing cultural expectation of immediate restoration and calling the exiles to a counter-intuitive act of settling down in a foreign land. The commands to "build houses," "dwell," "plant gardens," and "eat their fruit" were intensely practical instructions for establishing a sustainable existence, implying a long-term stay, rather than a temporary encampment, thereby fostering stability and a sense of normalcy despite their displacement.
  • Key Themes: This verse powerfully contributes to several major theological and narrative themes within the book of Jeremiah and the broader prophetic literature. Firstly, it underscores the Divine Sovereignty and Mandate for Endurance, emphasizing that God's plan for His people included a prolonged period of discipline in exile, not a quick rescue. This challenged their immediate desires and called for steadfastness and patience in the face of adversity. Secondly, it highlights the theme of Embracing a Long-Term Perspective, urging the exiles to invest in their present circumstances rather than living in perpetual anticipation of an immediate, unfulfilled promise. The actions of building and planting symbolize an active, productive engagement with their reality, fostering stability and a sense of normalcy despite their displacement. Thirdly, the verse serves as a direct Confrontation of False Hope, distinguishing God's difficult truth from the comforting lies propagated by false prophets. This theme is crucial throughout Jeremiah, as the prophet consistently battles against those who offer "peace, peace, when there is no peace" (Jeremiah 6:14). Finally, it subtly introduces the theme of Finding Purpose in Adversity, demonstrating that even in a state of captivity, God commanded His people to live purposefully and contribute to their environment, a concept further expanded in Jeremiah 29:7, where they are instructed to seek the welfare of Babylon.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • long (Hebrew, ʼârôk', H752): Derived from a root meaning "to be long" or "to extend," this word here describes the duration of the captivity. Its use is a direct and forceful refutation of the false prophets' assurances of a swift return. It signifies a significant, extended period, necessitating a fundamental shift in the exiles' mindset from temporary displacement to a prolonged stay, as prophesied to be seventy years. The word emphasizes the divine decree for a lengthy period of discipline and waiting.
  • build (Hebrew, bânâh', H1129): A primitive root meaning "to build" literally and figuratively. In this context, it refers to the construction of physical "houses" (H1004, bayith). The command to "build" implies an act of permanence, stability, and investment in the future, directly contradicting the idea of a transient existence. It's an instruction to establish roots and create a settled environment, rather than merely living in temporary shelters or waiting idly for an immediate change.
  • dwell (Hebrew, yâshab', H3427): A primitive root meaning "to sit down," "to abide," or "to remain," and by implication, "to dwell." This word reinforces the command to settle permanently. It goes beyond merely constructing a house; it signifies inhabiting it, living life within it, and establishing a stable presence. This was a call to accept their new reality and live faithfully within it, rather than resisting or passively waiting for an immediate change, demonstrating an active submission to God's plan for their lives in exile.

Verse Breakdown

  • "For therefore he sent unto us [in] Babylon, saying,": This opening clause establishes the context of the verse as a direct quotation or summary of Jeremiah's message, which had been sent to the exiles already in Babylon. The "he" refers to Jeremiah, acting as God's messenger, highlighting the prophetic authority behind the instructions and emphasizing that this message originates from divine revelation, not human counsel.
  • "This [captivity is] long:": This is the core, declarative statement of the message and the crux of the conflict with the false prophets. It directly addresses the exiles' primary concern and the false hope being propagated. The term "long" (Hebrew, ʼârôk') is crucial, emphasizing the extended duration of their exile and necessitating a profound adjustment in their expectations and plans, moving them from a mindset of temporary inconvenience to one of long-term reality.
  • "build ye houses, and dwell [in them];": This is the first set of practical commands, directly flowing from the declaration of a long captivity. "Build ye houses" instructs them to construct permanent dwellings, not temporary shelters, signifying a commitment to their present circumstances. "And dwell in them" reinforces this, commanding them to inhabit these homes and establish stable lives, indicating a call to invest in their new environment rather than living in constant readiness for immediate departure.
  • "and plant gardens, and eat the fruit of them.": This second set of commands further elaborates on the call to establish a settled, productive life. "Plant gardens" implies long-term agricultural investment, as gardens take time to yield produce, demonstrating a commitment to the future. "And eat the fruit of them" signifies enjoying the results of their labor and finding sustenance and blessing within their current environment, rather than despairing or living in idleness, encouraging self-sufficiency and a sense of normalcy.

Literary Devices

Jeremiah 29:28 employs several literary devices to convey its powerful message with clarity and emphasis. The most prominent is Parallelism and Repetition in the series of commands: "build ye houses, and dwell in them; and plant gardens, and eat the fruit of them." This rhythmic structure emphasizes the active and comprehensive nature of the instruction to settle. Each pair of commands (build/dwell, plant/eat) reinforces the idea of investing in a stable, productive life, creating a sense of urgency and totality to the divine directive. There is also significant Contrast at play, as Jeremiah's message stands in stark opposition to the comforting but false prophecies of a quick return. The stark reality of a "long" captivity is juxtaposed with the exiles' natural desire for immediate liberation, highlighting the tension between divine truth and human wishful thinking. Furthermore, the actions of "building houses," "planting gardens," and "eating their fruit" function as powerful Symbolism. These are not merely literal instructions but symbolic representations of establishing a sense of normalcy, finding stability, and flourishing even in adverse and foreign circumstances. They symbolize a call to active engagement with life, trusting in God's long-term plan, rather than succumbing to despair or idleness.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 29:28 profoundly reveals God's sovereign control over history and His people's destiny, even in the midst of their rebellion and subsequent judgment. It demonstrates that God's plans are often long-term and require patience and active obedience from His people, even when those plans contradict human desires or comforting lies. The command to "build" and "plant" in Babylon was not an abandonment of hope for restoration, but a divinely ordained way to live faithfully within the disciplinary period, preparing them for a future return on God's terms. It highlights the importance of discerning true prophecy from false, and of finding purpose and productivity even in undesirable circumstances, trusting that God is working His purposes through all of life's seasons. This passage underscores that God's discipline is redemptive, designed to cultivate endurance and a deeper reliance on Him, even when the path is long and arduous.

REFLECTION AND APPLICATION

Jeremiah 29:28 offers profound and enduring lessons for believers navigating prolonged challenges, uncertain futures, or periods of "exile" in their own lives—whether literal displacement, professional stagnation, or spiritual dryness. It challenges the human tendency to seek immediate gratification or quick fixes, instead calling us to embrace God's often longer timeline and His sovereign purposes. We are encouraged to discern carefully between comforting falsehoods and the sometimes difficult truth of God's Word, rooting our hope in His reality rather than wishful thinking or popular opinion. This verse is a powerful call to active faithfulness: instead of passively waiting for circumstances to change, we are commanded to "build" and "plant"—to invest in our current reality, to be productive, to find purpose, and to contribute positively to our environment, even if it is not our ideal. It reminds us that spiritual maturity often involves patience, endurance, and finding peace and productivity in the present, trusting that God has a good plan for our future, even through seasons of adversity. Our present faithfulness, even in difficult circumstances, is part of God's larger, redemptive work.

Questions for Reflection

  • How do I typically respond when faced with prolonged difficulties or unfulfilled expectations in my life, and what does Jeremiah 29:28 teach me about God's perspective on such seasons?
  • Am I more prone to seeking comforting, but potentially false, assurances, or to embracing God's sometimes challenging truth as revealed in His Word?
  • In what specific ways can I "build houses" and "plant gardens"—that is, invest productively and faithfully—in my current circumstances, even if they are not ideal or are far from my desired destination?
  • How does the concept of living purposefully as a "sojourner" or "exile" in this world resonate with my daily life and choices, and how can I apply this principle more fully?

FAQ

Why did Jeremiah tell the exiles to settle down instead of prepare for immediate return?

Answer: Jeremiah's message was a direct divine counter to the false prophets who were promising a swift end to the Babylonian captivity. God's plan, as revealed through Jeremiah, was for a seventy-year exile. This extended period was intended for the purification and discipline of His people, and to demonstrate His absolute sovereignty over nations and history. Therefore, telling them to "build houses" and "plant gardens" was not an act of surrender to their captors, but an act of obedience and trust in God's long-term plan, encouraging them to live faithfully and productively within the reality of their situation, rather than clinging to a false hope that contradicted God's revealed will.

What does "long" mean in this context, and why was it so significant?

Answer: In Jeremiah 29:28, "long" (Hebrew, ʼârôk') refers specifically to the seventy-year duration of the Babylonian captivity, as prophesied by Jeremiah in Jeremiah 29:10. This was a profoundly significant period, far longer than the exiles or the false prophets expected. Its significance lay in its direct refutation of any immediate return, forcing the exiles to fundamentally shift their mindset from temporary displacement to establishing a life in exile. It underscored the severity of their judgment and the necessity of a prolonged period of repentance and spiritual renewal before God would bring them back to their land.

Was Jeremiah's command to "build" and "plant" a call for the exiles to assimilate into Babylonian culture?

Answer: No, Jeremiah's command was not a call for the exiles to assimilate religiously or culturally into Babylonian paganism. Instead, it was a practical instruction to live productively, establish stability, and contribute to the well-being of the city where they were taken captive, as explicitly stated in Jeremiah 29:7. The goal was to maintain their distinct identity as God's people while demonstrating faithfulness and seeking peace in their present circumstances. It was a call to live purposefully and responsibly within a challenging environment, not to compromise their covenant with Yahweh or abandon their hope in His future restoration.

CHRIST-CENTERED FULFILLMENT

Jeremiah 29:28, with its call to settle and thrive in exile while awaiting a future restoration, finds profound Christ-centered fulfillment in the New Testament understanding of the believer's life. Just as the Israelites were exiles in Babylon, so too are believers in Christ considered "strangers and exiles" in this world (1 Peter 2:11). Our true citizenship is in heaven (Philippians 3:20), and we await the ultimate return of our King and the establishment of His eternal kingdom. The "long" captivity of Israel foreshadows the "long" wait for Christ's second coming, a period during which believers are not to be idle, but to actively "build" the kingdom of God, "plant" seeds of the Gospel, and "eat the fruit" of righteous living and service. Jesus himself speaks of building His church (Matthew 16:18), and calls His disciples to be fruitful, abiding in Him as the true vine (John 15:5). The promised future of dwelling in a new heaven and new earth, where God Himself will "dwell" with His people and they will "eat" from the tree of life (Revelation 21:3-4; Revelation 22:1-2), is the ultimate fulfillment of the longing for a true home and abundant provision that the exiles experienced. Thus, Jeremiah's message to live faithfully and productively in the present, while looking to a future hope, perfectly prefigures the Christian's journey of faith in Christ, patiently enduring while actively serving, awaiting the glorious return of the Lord.

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Commentary on Jeremiah 29 verses 24–32

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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