TRV
Translation
King James Version
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:
Complete Jewish Bible
instructing him to send to all those in exile this message: "Here is what ADONAI says about Sh'ma'yah the Nechelami: 'This Sh'ma'yah has prophesied to you, even though I did not send him, and has caused you to put your trust in a lie.
Berean Standard Bible
“Send a message telling all the exiles what the LORD says concerning Shemaiah the Nehelamite. Because Shemaiah has prophesied to you—though I did not send him—and has made you trust in a lie,
American Standard Version
Send to all them of the captivity, saying, Thus saith Jehovah concerning Shemaiah the Nehelamite: Because that Shemaiah hath prophesied unto you, and I sent him not, and he hath caused you to trust in a lie;
World English Bible Messianic
Send to all them of the captivity, saying, Thus says the LORD concerning Shemaiah the Nehelamite: Because Shemaiah has prophesied to you, and I didn’t send him, and he has caused you to trust in a lie;
Geneva Bible (1599)
Send to all them of the captiuitie, saying, Thus saith the Lord of Shemaiah the Nehelamite, Because that Shemaiah hath prophecied vnto you, and I sent him not, and hee caused you to trust in a lye,
Young's Literal Translation
`Send unto all the removal, saying, Thus said Jehovah concerning Shemaiah the Nehelamite, Because that Shemaiah prophesied to you, and I--I have not sent him, and he doth cause you to trust on falsehood,
See also
In the KJVVerse 19,667 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 30 and following) And the word of the Lord came to Jeremiah, saying: Send to all the exiles, saying: Thus says the Lord to Shemaiah of Nehelam: Because Shemaiah prophesied to you, though I did not send him, and made you trust in a lie, therefore thus says the Lord: Behold, I will punish Shemaiah of Nehelam and his descendants. He shall have none of his own people sitting in the midst of 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. The false prophet Semeias, truly a Neelamite, who had taken foreign and turbid waters from the stream, becomes angry because he had written the truth about Jeremiah against his own lie, and he sends letters to the priest Sophonias. He desires that the prophet be imprisoned so that he cannot speak. He also secretly accuses the prophet Sophonias while reading the letter of the liar, and boasts that he has an accusation against him. The more of a crime are those who defend false prophets, and foster lies, and make other people's evil acts their own sins! Let the false prophet hear, let the priest understand what he deserves to hear from him: Thus says the Lord: Behold, I will visit Semeiah. The Lord speaks this, not the prophet, that he might visit Semeiah the Neelamite, not for healing, but for punishment of the liar, according to what is written: I will visit their iniquities with a rod, and their sins with scourges (Psalm 89:33). He not only visits the false prophet himself, but also his followers, whom he has deceived with his error. There will be, he says, no man seated in the midst of this people. Let the wicked brood be erased from the council of the saints, and let him not sit among the quiet ones, who, when he could not stand with those who stand, neither heard this: 'If he had stood in my substance' (Jer. XXIII). And although the Lord promises the perfection of all virtues at the end of a set time, he will not see the good that he claimed for himself in the present time. However, all this will happen because he has spoken rebellion against the Lord, saying that those captured by sins will return to Jerusalem; to whom the Apostle threatens: You are already full, you have already become rich, you have reigned without us; and I wish you would reign, so that we could reign with you (I Cor. IV, 8)!
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 29:31 delivers a scathing divine indictment against Shemaiah the Nehelamite, a false prophet who had been actively misleading the Jewish exiles in Babylon. Through Jeremiah, the LORD explicitly condemns Shemaiah for prophesying without divine commission, emphatically stating, "I sent him not," and for causing the captive community to place their trust in a deceptive message, thereby spreading a harmful lie. This verse powerfully underscores God's unwavering commitment to truth, the sanctity of His prophetic word, and His severe judgment against those who presume to speak in His name without His authority, leading His people astray with false hopes.
CONTEXT
Literary Context: This verse is a direct and specific condemnation within a larger, pivotal letter Jeremiah sent from Jerusalem to the Jewish exiles in Babylon, as recorded in Jeremiah 29. The overarching purpose of Jeremiah's letter was to counter the pervasive false hopes propagated by various prophets and dreamers who promised a swift return to Jerusalem. Jeremiah's authentic message, delivered earlier in the chapter, emphasized a long, seventy-year exile, urging the exiles to settle down, build homes, and seek the welfare of Babylon (Jeremiah 29:5-7). Shemaiah's message stood in direct opposition to this divine directive, creating spiritual confusion, fostering rebellion against God's decreed plan, and undermining the true prophetic word. The specific condemnation of Shemaiah here sets the stage for the detailed judgment pronounced against him and his descendants in the very next verse, Jeremiah 29:32.
Historical & Cultural Context: The setting for this prophecy is the early period of the Babylonian exile, specifically after Nebuchadnezzar's first deportation of Judeans in 597 BC, which included King Jehoiachin and many of Jerusalem's elite. The exiles were living in a foreign land, grappling with the profound trauma of displacement, the destruction of their homeland, and the shattering of their national identity. In this vulnerable and desperate state, there was an intense human desire for comfort, reassurance, and, most powerfully, a speedy return home. This yearning made them highly susceptible to prophets like Shemaiah who offered precisely what they wanted to hear—a message of immediate deliverance—even if it was false. False prophecy was a recurring and dangerous problem in ancient Israel, often involving individuals who claimed divine inspiration but spoke from their own desires, sought to curry favor with the people, or were influenced by other spirits. The Mosaic Law provided clear criteria for discerning true prophets from false ones, emphasizing consistency with God's revealed word and the fulfillment of prophecies (Deuteronomy 18:20-22). Shemaiah's message directly contradicted Jeremiah's, which was consistent with God's earlier warnings and ultimately proven true by history.
Key Themes: Jeremiah 29:31 powerfully articulates several crucial themes. Firstly, it highlights the severe sin of false prophecy and the absolute necessity of divine authorization for those who claim to speak for God. The declaration, "I sent him not," is the core of Shemaiah's offense, emphasizing that true prophecy originates solely from God's will and commission, not human ambition or desire. Secondly, the verse underscores the destructive nature of deception and lies. Shemaiah's message is unequivocally labeled "a lie," demonstrating God's profound abhorrence for falsehood, especially when it leads His people astray and causes them to trust in something contrary to His truth. This theme resonates throughout the prophetic books, where true prophets often contend with those who "speak a vision of their own heart, and not out of the mouth of the LORD" (Jeremiah 23:16). Finally, the verse powerfully asserts divine authority and judgment. God's direct intervention to condemn Shemaiah demonstrates His sovereign control over His word and His people's destiny, ensuring that those who usurp His authority and mislead His flock will face His righteous and certain judgment.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 29:31 employs several potent literary devices to convey its message of divine condemnation with clarity and force. The most prominent is Direct Address/Divine Pronouncement, where the LORD Himself speaks through Jeremiah, lending absolute authority, gravity, and finality to the judgment against Shemaiah. This is unmistakably signaled by the authoritative prophetic formula, "Thus saith the LORD." There is also a powerful Contrast/Juxtaposition established between Shemaiah's self-proclaimed prophecy and God's explicit, emphatic denial ("I sent him not"). This stark contrast highlights the utter illegitimacy of Shemaiah's claims against the backdrop of God's sovereign truth and authority. The Repetition of Shemaiah's name ("Shemaiah the Nehelamite... Shemaiah") serves to emphasize the specific individual being targeted by God's wrath, ensuring there is no ambiguity about the object of this severe condemnation and its personal nature. Finally, the phrase "caused you to trust in a lie" uses a subtle yet effective Metaphor, where "a lie" is presented as something tangible enough to be the object of trust, implying it is a false foundation upon which one might build hope or security, which will inevitably collapse.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 29:31 stands as a profound theological statement on the nature of divine truth, the integrity of prophetic revelation, and the grave consequences of spiritual deception. It underscores God's absolute sovereignty over His word and His unwavering commitment to communicating truth to His people, even when that truth is difficult, unwelcome, or requires patient endurance. The LORD's direct condemnation of Shemaiah for speaking without divine commission and for causing the people to trust in a lie reveals His profound concern for the spiritual well-being and genuine hope of His flock, and His utter abhorrence of any message that distorts His character, His purposes, or His revealed plans. This passage serves as a timeless warning against those who would manipulate spiritual authority for personal gain, popularity, or to offer comforting falsehoods. It emphasizes the critical importance of discerning true prophetic voices from false ones, reminding believers that genuine hope and security are always rooted in God's revealed truth, not in human wishes, deceptive promises, or self-generated prophecies.
REFLECTION AND APPLICATION
Jeremiah 29:31 offers a timeless and critical lesson for believers today: the imperative of spiritual discernment. In an age saturated with information, diverse spiritual claims, and a multitude of voices vying for attention, it is more crucial than ever to rigorously evaluate messages, teachings, and prophecies against the unchanging, authoritative standard of God's revealed Word. We must cultivate a deep familiarity with Scripture, allowing it to dwell richly within us, so that we can instinctively recognize when a message, even if superficially comforting or appealing, deviates from biblical truth and God's character. Just as Shemaiah offered a lie that the exiles desperately wanted to hear, we too can be tempted to embrace "feel-good" messages that avoid difficult truths about sin, repentance, suffering, or God's sovereign timing. True spiritual maturity involves trusting God's word even when it challenges our desires, requires patience, or demands endurance through trials. This verse calls us to be vigilant, to "test the spirits," and to anchor our hope firmly and exclusively in the truth of God, which alone provides genuine security, leads to His perfect will, and cultivates authentic spiritual flourishing.
Questions for Reflection
FAQ
What was Shemaiah's specific lie that he caused the exiles to trust in?
Answer: Shemaiah's specific lie was that the Babylonian exile would be short and that the exiles would return to Jerusalem very soon. This directly contradicted Jeremiah's divinely inspired prophecy that the exile would last for seventy years (Jeremiah 29:10). He offered false hope of an immediate return, which was appealing to the displaced and suffering people, but ultimately unfounded and deceptive.
Why was it so serious for Shemaiah to prophesy without being sent by the LORD?
Answer: It was supremely serious because it constituted a usurpation of divine authority and a direct misrepresentation of God's character and will. Prophecy in ancient Israel was understood as God speaking directly through a chosen messenger, making the prophet His mouth. When Shemaiah claimed to speak for the LORD but was not sent, he essentially put his own words, or the words of a false spirit, in God's mouth, deceiving the people and leading them away from God's true plan and purposes. This act was seen as a grave offense against God's holiness, truth, and the integrity of His covenant relationship with His people, deserving of severe judgment (Deuteronomy 18:20).
How does this verse relate to discerning spiritual messages today?
Answer: Jeremiah 29:31 serves as a timeless warning and a foundational principle for spiritual discernment in any age. It teaches us that not every message claiming to be from God truly is. We are called to critically evaluate all spiritual claims, teachings, and prophecies against the unchanging standard of God's revealed Word, the Bible. If a message contradicts Scripture, promotes a false sense of security, or leads people away from God's established truth and ways, it is to be rejected, regardless of how comforting, popular, or charismatic its messenger may seem. The verse emphasizes that true spiritual guidance comes only from those genuinely sent by God, whose words align with His character and purposes as revealed in His Word.
CHRIST-CENTERED FULFILLMENT
Jeremiah 29:31, with its stark condemnation of false prophecy and emphatic emphasis on divine authorization, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. In a world continually plagued by deceptive voices and misleading claims, Jesus emerges as the singular, true Prophet, "the Word made flesh" (John 1:14). Unlike Shemaiah, who was explicitly "not sent" by the LORD and caused people to trust in a lie, Jesus was uniquely and explicitly sent by the Father, bearing the ultimate divine commission and speaking only the truth that He heard from God (John 8:26). He is the very embodiment of truth, declaring, "I am the way, the truth, and the life" (John 14:6). The Old Testament prophets, including Jeremiah, pointed forward to a greater Prophet who would fully and finally reveal God's will and character (Deuteronomy 18:15). This promise is perfectly realized in Christ, through whom God has "spoken to us by His Son" (Hebrews 1:1-2). While false prophets like Shemaiah offered a lie that led to disappointment and judgment, Jesus offers genuine hope, eternal life, and true security, promising that those who follow Him "shall not walk in darkness, but shall have the light of life" (John 8:12). His words are not merely comforting, but life-giving, providing the true foundation of faith and hope that no human-spun lie could ever offer (John 6:68).