Jeremiah 29:5

Translation
King James Version
Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them;
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KJV (with Strong's)
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
'Build yourselves houses, and live in them. Plant gardens, and eat what they produce.
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Berean Standard Bible
“Build houses and settle down. Plant gardens and eat their produce.
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American Standard Version
Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them.
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World English Bible Messianic
Build houses, and dwell in them; and plant gardens, and eat their fruit.
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Geneva Bible (1599)
Buylde you houses to dwell in, and plant you gardens, and eate the fruites of them.
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Young's Literal Translation
Build ye houses, and abide; and plant ye gardens, and eat their fruit;
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See also
Jeremiah 29:28Jeremiah 29:10Ezekiel 28:26
In the KJVVerse 19,641 of 31,102

Study This Verse

SUMMARY

Jeremiah 29:5 delivers a divine imperative to the Jewish exiles in Babylon, instructing them to cease their hopeful anticipation of an immediate return to Jerusalem and instead embrace their present reality. Through commands to build houses, dwell in them, plant gardens, and eat their fruit, the prophet conveys God's will for His people to establish stable, productive lives in their foreign land. This seemingly mundane instruction underscores a profound theological truth: faithfulness to God often involves diligent engagement with current circumstances, fostering well-being and seeking peace even amidst displacement and uncertainty, rather than succumbing to idleness or despair.

CONTEXT

  • Literary Context: Jeremiah 29:5 stands as a core directive within a pivotal letter (the entirety of Jeremiah 29) sent by the prophet Jeremiah from Jerusalem to the first wave of exiles in Babylon. This group, deported by Nebuchadnezzar in 597 BC, included King Jehoiachin, the royal family, priests, prophets, and leading citizens. The letter directly counters the false prophecies circulating among the exiles, which promised a swift return to Judah within two years, exemplified by Hananiah's deceptive claims in Jeremiah 28:1-4. Jeremiah's message, including the instructions in verse 5, establishes a long-term horizon for their exile, preparing the exiles for a seventy-year period of captivity, as explicitly stated in Jeremiah 29:10. It sets the stage for the subsequent, seemingly counterintuitive command to seek the welfare of Babylon in Jeremiah 29:7 and the ultimate promise of God's plans for their future and hope in Jeremiah 29:11.
  • Historical & Cultural Context: The exiles found themselves in a foreign land, Babylon, a powerful and advanced empire known for its grand cities, sophisticated agriculture, and polytheistic worship. Many would have been disoriented, deeply distressed, and culturally alienated, clinging to any hope of immediate repatriation. False prophets, like Hananiah (mentioned in Jeremiah 28), capitalized on this longing, offering comforting but deceptive messages of quick deliverance. In this environment, Jeremiah's letter was a radical counter-cultural directive. It challenged the exiles to integrate into Babylonian society in a practical sense—to live as a distinct people within it, not to assimilate into its idolatry, but to engage constructively with their new reality. The commands to build and plant were practical instructions for survival and flourishing in an agrarian society, ensuring their physical sustenance and communal stability, directly contradicting the inclination to remain transient and unproductive.
  • Key Themes: This verse contributes significantly to several key themes within Jeremiah and the broader prophetic literature. Firstly, it highlights God's sovereignty over nations and history, demonstrating His control even over the exile and the destiny of His people, orchestrating their displacement as a form of judgment and discipline. Secondly, it emphasizes divine guidance in challenging circumstances, providing practical wisdom for living faithfully amidst displacement and hardship, showing that God's care extends to the mundane aspects of life. Thirdly, it introduces the theme of long-term faithfulness and patience, urging the exiles to abandon short-sighted expectations and embrace God's extended timeline for their restoration, a theme crucial for understanding the subsequent promise in Jeremiah 29:10-14. Finally, it underscores the concept of seeking the welfare of the place of exile, as seen in the explicit command in Jeremiah 29:7, linking personal well-being and communal thriving to the prosperity of the surrounding community, even a pagan one.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Build (Hebrew, bânâh', H1129): A primitive root meaning "to build (literally and figuratively); (begin to) build(-er), obtain children, make, repair, set (up), [idiom] surely." This command is not merely about constructing physical structures but about establishing a foundation, creating stability, and investing in a future. It implies a long-term commitment to their new environment, contrary to the exiles' desire for a quick return. It's an active, deliberate act of creation and settlement, signifying the establishment of a lasting presence.
  • Dwell (Hebrew, yâshab', H3427): A primitive root meaning "properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry; (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, [idiom] fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, [idiom] marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry." This word emphasizes permanence and rootedness. It's a command to settle in, to make the foreign land their temporary home, rather than living as transient visitors. It implies finding a sense of belonging and peace in their current circumstances, even if those circumstances are not ideal, and establishing a regular, stable life.
  • Plant (Hebrew, nâṭaʻ', H5193): A primitive root meaning "properly, to strike in, i.e. fix; specifically, to plant (literally or figuratively); fastened, plant(-er)." This command speaks to agricultural activity and long-term investment in the land. Planting gardens requires foresight, patience, and an expectation of future harvest. It symbolizes productivity, sustenance, and the establishment of a sustainable way of life, demonstrating a commitment to the present reality despite the hope of future restoration. It is an act of faith in God's provision over time.

Verse Breakdown

  • "Build ye houses": This is the first and foundational command, an imperative call to construct permanent dwellings. It signifies an end to transient living and the beginning of establishing roots in Babylon. It implies creating a physical and social infrastructure for their community, moving beyond temporary shelters to homes that suggest a long-term stay. This was a direct challenge to the exiles' mindset of imminent return, urging them to invest in their immediate surroundings.
  • "and dwell [in them];": Following the act of building, the command to "dwell" reinforces the permanence and active inhabitation. It means to settle down, to live fully and actively within these newly constructed homes, transforming them from mere structures into places of life and community. This is not just about having a place to sleep, but about establishing a life, raising families, and creating a sense of normalcy and communal identity within their new surroundings.
  • "and plant gardens": This command extends the theme of long-term investment to agricultural productivity and self-sufficiency. Planting gardens is an act of faith and patience, as it requires time, effort, and favorable conditions before yielding fruit. It ensures self-sufficiency and sustenance, encouraging the exiles to engage productively with the land and provide for themselves, rather than relying on external aid or passively waiting for liberation. It represents hope for future provision.
  • "and eat the fruit of them;": The culmination of the previous commands, this phrase highlights the benefit and reward of their labor and obedience. Eating the fruit signifies enjoying the produce of their efforts, experiencing the blessing of God's provision and the tangible results of their diligent work, even in exile. It underscores the idea that a stable, productive life is possible and divinely sanctioned, even in a foreign land, and that God intends for them to thrive, not merely survive, by engaging with their present circumstances.

Literary Devices

Jeremiah 29:5 employs several potent literary devices to convey its message with clarity and emphasis. The most prominent is the Imperative Mood, as all the main verbs—"build," "dwell," "plant," "eat"—are direct commands. This emphasizes the authoritative nature of God's instruction through Jeremiah, leaving no room for negotiation or passive waiting. The commands also function as Metonymy, where the physical actions of building houses and planting gardens represent the broader concept of establishing a settled, productive, and integrated life in exile. These concrete actions symbolize a shift in mindset from temporary sojourners to responsible, engaged inhabitants. Furthermore, the verse uses Parallelism in its structure ("Build ye houses, and dwell [in them]; and plant gardens, and eat the fruit of them;"), creating a rhythmic and memorable sequence of commands that reinforces the comprehensive nature of God's directive for their lives in Babylon. The sequence also implies a Cause and Effect relationship: if they diligently build and plant, they will indeed dwell and eat, indicating that their obedient labor will yield tangible benefits and a semblance of normalcy.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 29:5 is a profound theological statement on God's presence and purpose for His people even in the midst of judgment and displacement. It challenges the common human tendency to idealize a past or future state, instead calling for faithful engagement with the present reality. The command to build and plant signifies that God's will for His people is not merely survival, but flourishing, even when circumstances are far from ideal. This instruction prepares the exiles for the grander promise of God's future plans for them, demonstrating that the path to hope often lies through diligent, obedient action in the here and now. It teaches that true faith is active, adapting to God's unfolding plan rather than rigidly holding onto preconceived notions of deliverance, and that God's sovereignty extends to providing for His people even in the most unlikely of places.

  • Deuteronomy 28:30 – This verse from the covenant curses warns that if Israel disobeys, they will build houses but not dwell in them, and plant vineyards but not eat their fruit. Jeremiah 29:5, while in exile, paradoxically commands them to do what was promised as a curse, but with the divine intention of thriving, showing God's mercy and redemptive purpose even within judgment.
  • Psalm 127:1 – "Unless the LORD builds the house, those who build it labor in vain." This psalm underscores the necessity of God's blessing on human endeavors. Jeremiah 29:5 implies that God is indeed building with them, providing the command and the context for their labor to be fruitful, even in exile, demonstrating His active participation in their well-being.
  • Isaiah 65:21-22 – This prophetic vision of the New Heavens and New Earth describes a time when God's people "shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them." Jeremiah 29:5 offers a foretaste of this eschatological peace and security, showing God's consistent desire for His people's well-being and productive life, even if temporarily in exile, foreshadowing ultimate restoration.

REFLECTION AND APPLICATION

Jeremiah 29:5 offers timeless wisdom for believers navigating periods of uncertainty, displacement, or unfulfilled expectations. It challenges the temptation to live in a perpetual state of "waiting," whether for a better job, a different season of life, or a more ideal circumstance. Instead, it calls us to active, purposeful engagement with our present reality, no matter how challenging or undesirable it may seem. This verse encourages us to be good stewards of the "now," investing our time, talents, and energy into building stable lives, fostering healthy relationships, and contributing positively to our communities, even if they are not our ultimate "home." It reminds us that God's purposes often unfold through our diligent obedience and patient labor in the midst of current circumstances, rather than in an idealized future. By embracing the command to build and plant, we cultivate resilience, trust in God's provision, and discover that flourishing is possible even in unexpected or difficult "exiles," transforming our present into a place of purposeful living.

Questions for Reflection

  • In what areas of your life are you currently "waiting" for ideal circumstances rather than actively "building" and "planting" in the present?
  • How does the command to "dwell" and "eat the fruit" challenge your perspective on finding contentment and purpose in your current situation, rather than constantly seeking an escape?
  • What specific actions can you take this week to invest more fully in your current community, family, or vocation, reflecting the spirit of Jeremiah 29:5?
  • How does trusting God's long-term plan (as seen in Jeremiah 29:10) empower you to faithfully engage with your present reality, even when it's difficult or seems temporary?

FAQ

Was Jeremiah telling the exiles to abandon their hope of returning to Jerusalem?

Answer: No, Jeremiah was not telling the exiles to abandon hope of returning, but rather to adjust their timeline and expectations. The false prophets were promising an immediate return (e.g., Jeremiah 28:2-4), which was contrary to God's divinely ordained plan. Jeremiah's letter, including verse 5, set the expectation for a long exile of seventy years (Jeremiah 29:10). The command to build, dwell, and plant was a call to live faithfully and productively during the exile, not to give up on the ultimate promise of restoration. It was about living wisely in the present while holding onto a divinely ordained future hope, demonstrating active faith in God's timing.

How does this verse apply to Christians today who are not in physical exile?

Answer: For Christians today, Jeremiah 29:5 offers powerful spiritual and practical application. While we may not be in physical exile from a homeland, we live as "sojourners and exiles" in this world, awaiting our true heavenly home (1 Peter 2:11). The verse encourages us to actively engage with our present circumstances, communities, and vocations. It calls us to be productive, to invest in our relationships, families, and workplaces, and to seek the welfare of the places where God has currently placed us (Jeremiah 29:7). It counters the temptation to be passive, disengaged, or perpetually dissatisfied while waiting for an ideal future or the Lord's return, urging us instead to live purposefully and faithfully in the "now," recognizing that God's kingdom is at work through our present obedience.

CHRIST-CENTERED FULFILLMENT

While Jeremiah 29:5 is a direct command to the exiles in Babylon, its underlying principles find profound Christ-centered fulfillment, speaking to the establishment of a new reality and the experience of flourishing within it, even when spiritually displaced. This foreshadows the new covenant reality in Christ, where believers, though "strangers and exiles" in this world (1 Peter 2:11), are called to live actively and fruitfully in the Kingdom of God. Jesus Himself speaks of building His church, against which the gates of hell will not prevail (Matthew 16:18), and believers are described as "God's building" and "God's field" (1 Corinthians 3:9). We are commanded to "abide" in Christ, the true vine, so that we may bear much fruit, for apart from Him we can do nothing (John 15:4-5). The "fruit" we are to eat is not merely physical sustenance but the spiritual harvest of righteousness, peace, and joy in the Holy Spirit, the very "fruit of the Spirit" (Galatians 5:22-23). Thus, Jeremiah 29:5, in its practical wisdom for living faithfully in exile, points forward to the ultimate reality of Christ building His people into a spiritual house, where they are rooted in Him, bear the fruit of the Spirit, and find true life and sustenance, even as they await their eternal home in the new heavens and new earth (Revelation 21:1-4).

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Commentary on Jeremiah 29 verses 1–7

I. II. Main points1. 2. Sub-points

We are here told,

I. That Jeremiah wrote to the captives in Babylon, in the name of the Lord. Jeconiah had surrendered himself a prisoner, with the queen his mother, the chamberlains of his household, called here the eunuchs, and many of the princes of Judah and Jerusalem, who were at that time the most active men; the carpenters and smiths likewise, being demanded, were yielded up, that those who remained might not have any proper hands to fortify their city or furnish themselves with weapons of war. By this tame submission it was hoped that Nebuchadnezzar would be pacified. Satis est prostrasse leoni - It suffices the lion to have laid his antagonist prostrate; but the imperious conqueror grows upon their concessions, like Benhadad upon Ahab's, Kg1 20:5, Kg1 20:6. And, not content with this, when these had departed from Jerusalem he comes again, and fetches away many more of the elders, the priests, the prophets, and the people (Jer 29:1), such as he thought fit, or such as his soldiers could lay hands on, and carries them to Babylon. The case of these captives was very melancholy, the rather because they, being thus distinguished from the rest of their brethren who continued in their own land, looked as if they were greater sinners than all men who dwelt at Jerusalem. Jeremiah therefore writes a letter to them, to comfort them, assuring them that they had no reason either to despair of succour themselves or to envy their brethren that were left behind. Note, 1. The word of God written is as truly given by inspiration of God as his word spoken was; and this was the proper way of spreading the knowledge of God's will among his children scattered abroad. 2. We may serve God and do good by writing to our friends at a distance pious letters of seasonable comforts and wholesome counsels. Those whom we cannot speak to we may write to; that which is written remains. This letter of Jeremiah's was sent to the captives in Babylon by the hands of the ambassadors whom king Zedekiah sent to Nebuchadnezzar, probably to pay him his tribute and renew his submission to him, or to treat of peace with him, in which treaty the captives might perhaps hope that they should be included, Jer 29:3. By such messengers Jeremiah chose to send this message, to put an honour upon it, because it was a message from God, or perhaps because there was no settled way of sending letters to Babylon, but as such an occasion as this offered, and then it made the condition of the captives there the more melancholy, that they could rarely hear from their friends and relations they had left behind, which is some reviving and satisfaction to those that are separated from one another.

II. We are here told what he wrote. A copy of the letter at large follows here to Jer 29:24. In these verses,

1.He assures them that he wrote in the name of the Lord of hosts, the God of Israel, who indited the letter; Jeremiah was but the scribe or amanuensis. It would be comfortable to them, in their captivity, to hear that God is the Lord of hosts, of all hosts, and is therefore able to help and deliver them; and that he is the God of Israel still, a God in covenant with his people, though he contend with them, and their enemies for the present are too hard for them. This would likewise be an admonition to them to stand upon their guard against all temptations to the idolatry of Babylon, because the God of Israel, the God whom they served, is Lord of hosts. God's sending to them in this letter might be an encouragement to them in their captivity, as it was an evidence that he had not cast them off, had not abandoned them and disinherited them, though he was displeased with them and corrected them; for, if the Lord had been pleased to kill them, he would not have written to them.

2.God by him owns the hand he had in their captivity: I have caused you to be carried away, Jer 29:4 and again, Jer 29:7. All the force of the king of Babylon could not have done it if God had not ordered it; nor could he have any power against them but what was given him from above. If God caused them to be carried captives, they might be sure that he neither did them any wrong nor meant them any hurt. Note, It will help very much to reconcile us to our troubles, and to make us patient under them, to consider that they are what God has appointed us to. I opened not my mouth, because thou didst it.

3.He bids them think of nothing but settling there; and therefore let them resolve to make the best of it (Jer 29:5, Jer 29:6): Build yourselves houses and dwell in them, etc. By all this it is intimated to them, (1.) That they must not feed themselves with hopes of a speedy return out of their captivity, for that would keep them still unsettled and consequently uneasy; they would apply themselves to no business, take no comfort, but be always tiring themselves and provoking their conquerors with the expectations of relief; and their disappointment at last would sink them into despair and make their condition much more miserable than otherwise it would be. Let them therefore reckon upon a continuance there, and accommodate themselves to it as well as they can. Let them build, and plant, and marry, and dispose of their children there as if they were at home in their own land. Let them take a pleasure in seeing their families built up and multiplied; for, though they must expect themselves to die in captivity, yet their children may live to see better days. If they live in the fear of God, what should hinder them but they may live comfortably in Babylon? They cannot but weep sometimes when they remember Zion. But let not weeping hinder sowing; let them not sorrow as those that have no hope, no joy; for they have both. Note, In all conditions of life it is our wisdom and duty to make the best of that which is, and not to throw away the comfort of what we may have because we have not all we would have. We have a natural affection for our native country; it strangely draws our minds; but it is with a nescio qua dulcedine - we can give no good account of the sweet attraction; and therefore, if providence remove us to some other country, we must resolve to live easy there, to bring our mind to our condition when our condition is not in every thing to our mind. If the earth be the Lord's, then, wherever a child of God goes, he does not go off his Father's ground. Patria est ubicunque bene est - That place is our country in which we are well off. If things be not as they have been, instead of fretting at that, we must live in hopes that they will be better than they are. Non si male nunc, et olim sic erit - Though we suffer now we shall not always. (2.) That they must not disquiet themselves with fears of intolerable hardships in their captivity. They might be ready to suggest (as persons in trouble are always apt to make the worst of things) that it would be in vain to build houses, for their lords and masters would not suffer them to dwell in them when they had built them, nor to eat the fruit of the vineyards they planted. "Never fear," says God; "if you live peaceably with them, you shall find them civil to you." Meek and quiet people, that work and mind their own business, have often found much better treatment, even with strangers and enemies, than they expected; and God has made his people to be pitied of those that carry them captives (Psa 106:46), and a pity it is but that those who have built houses should dwell in them. Nay,

4.He directs them to seek the good of the country where they were captives (Jer 29:7), to pray for it, to endeavour to promote it. This forbids them to attempt any thing against the public peace while they were subjects to the king of Babylon. Though he was a heathen, an idolater, an oppressor, and an enemy to God and his church, yet, while he gave them protection, they must pay him allegiance, and live quiet and peaceable lives under him, in all godliness and honesty, not plotting to shake off his yoke, but patiently leaving it to God in due time to work deliverance for them. Nay, they must pray to God for the peace of the places where they were, that they might oblige them to continue their kindness to them and disprove the character that had been given their nation, that they were hurtful to kings and provinces, and moved sedition, Ezr 4:15. Both the wisdom of the serpent and the innocency of the dove required them to be true to the government they lived under: For in the peace thereof you shall have peace; should the country be embroiled in war, they would have the greatest share in the calamitous effects of it. Thus the primitive Christians, according to the temper of their holy religion, prayed for the powers that were, though they were persecuting powers. And, if they were to pray for and seek the peace of the land of their captivity, much more reason have we to pray for the welfare of the land of our nativity, where we are a free people under a good government, that in the peace thereof we and ours may have peace. Every passenger is concerned in the safety of the ship.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER NINE
[Daniel 9:2] "I, Daniel, understood by the books the number of the years concerning which the word of the Lord had come to the prophet Jeremiah, that seventy years would be accomplished for the desolation of Jerusalem." Jeremiah had predicted seventy years for the desolation of the Temple (Jeremiah 29:1-10), at the end of which the people would again return to Judaea and build the Temple and the city of Jerusalem. But this fact did not render Daniel careless, but rather encouraged him to pray that God might through his supplications fulfil that which He had graciously promised. Thus he avoided the danger that carelessness might result in pride, and pride cause offense to the Lord. Accordingly we read in Genesis that prior to the Deluge one hundred and twenty years were appointed for men to come to repentance (Genesis 6:3); and inasmuch as they refused to repent even within so long an interval of time as a hundred years, God did not wait for the remaining twenty years to be fulfilled, but brought on the punishment earlier which He had threatened for a later time. So also Jeremiah is told, on account of the hardness of the heart of the Jewish people: "Pray not for this people, for I will not hearken unto thee" (Jeremiah 7:16). Samuel also was told: "How long wilt thou mourn over Saul? I also have rejected him" (1 Samuel 16:1). And so it was with sackcloth and ashes that Daniel besought the Lord to fulfil what He had promised, not that Daniel lacked faith concerning the future, but rather he would avoid the danger that a feeling of security might produce carelessness, and carelessness produce an offense to God.
JeromeAD 420
Commentary on Jeremiah
(Chapter 29, verses 1 and following) These are the words of the book that Jeremiah the prophet sent from Jerusalem to the remaining elders of the exile, to the priests, to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon. After King Jeconiah, the queen mother, the eunuchs, the officials of Judah and Jerusalem, the craftsmen, and the metal workers had departed from Jerusalem, by the hand of Elasah the son of Shaphan and Gemariah the son of Hilkiah, whom Zedekiah king of Judah sent to Babylon to Nebuchadnezzar king of Babylon, saying: Thus says the Lord of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: Build houses and live in them; plant gardens and eat their produce. Take wives and generate sons and daughters; give your sons wives and give your daughters to husbands, and let them bear sons and daughters, and multiply, and do not be few in number. And seek the peace of the city (or land) to which I have led you, and pray to the Lord for it, for in its peace you will have peace. This letter, or rather book, of Jeremiah the prophet is sent to Babylon by the messengers Sedecias, Ellassa and Gamaria, to those who were transported with Jechoniah and his mother by Nebuchadnezzar: so that, by the opportunity of the royal legation, the Prophet might fulfill his own work and admonish the transplanted people of the things that had been commanded to him by the Lord. He spoke beautifully: Jehoiachin the king, and the queen, and the eunuchs, and the princes of Judah, and the rest went out. And: Thus says the Lord of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: They shall seem to have been relocated not by the power of the king of Babylon, but by the will of the Lord. And first, the word is directed to the elders, then to the priests, thirdly to the prophets, fourthly to the whole people of God: so that according to the order of age, letters would also reach the prophets who were being instructed. But they should not rely on their own words, but on the Lord's, to build houses and live in them, and to plant gardens, or orchards, and eat their fruit, take wives, and generate sons and daughters, and multiply in the place of their migration, and not be few in number, and seek the peace of the city or land to which the Lord has brought them, and pray for them ((or it)) to the Lord. And giving reasons, he says, because in the peace of that land there will be peace for you. Jeremiah, because after a short time there was going to be captivity for Jerusalem, it is ordered that he should not take a wife or have children. Hence it is said to us by the Apostle: Time is short, it remains, that those who have wives should be as if they had none (I Corinthians VII, 19). If the use of wives is taken away from those who have them due to the narrowness of time, how much more is it commanded that those who do not have them should not take them! But this whole prophecy warns against the false prophets, who were promising them a return to Jerusalem after a short time; but so that they know that they will stay in Babylon for a long time: in such a way that they should take wives, plant orchards, sow gardens, build houses, and have children. And what he added: Seek the peace of the city, or the land. And again: For in its peace there will be peace for you, it will be compared to the Apostolic, in which he commands: I beseech you therefore, first of all, to offer supplications, prayers, petitions, thanksgivings, for all men, for kings and for all that are in high position, that we may lead a quiet and tranquil life in all godliness and honesty (2 Timothy 2:1-2). Furthermore, according to mystical understanding, after we have been cast out from Jerusalem, that is, the Church, because of our sins, and delivered to Nebuchadnezzar, about whom the same Apostle says: I have delivered such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord (I Cor. 5:5). And again: Whom I have delivered to Satan, that they may learn not to blaspheme (I Tim. 1:20), we should not be secure, nor be sluggish in idleness, nor completely despair of salvation; but first build houses, not on sand, but on rock, and such houses as the midwives built in Exodus: because they feared the Lord (Exod. 1). Then to plant gardens, or orchards, such as the Lord planted a paradise in Eden, and placed in it the tree of life, of which it is written: The tree of life is to those who lay hold of her; and he that takes hold of her is fortunate (Prov. III, 18). Thirdly, to take wives, of whom one is wisdom, of which Solomon writes: Love her, and she will keep you; embrace her, and she will exalt you (Prov. IV, 6). And in another place: I sought to take this spouse for myself, and I became a lover of her beauty (Wis. VIII, 2). It is not enough for us to have one wise wife, unless we also have the other virtues, courage, moderation, and justice, so that we may generate more children from them. Let us also give our daughters to husbands, so that the truth of faith, which is understood in children, may be connected to good works, which are related to daughters, and let good works be joined to the health of faith. By generating such sons and daughters, may we multiply in number, so that as we demolish what is small, and grow into perfect manhood, we may be worthy to hear: I write to you, fathers: because you have known him, who is from the beginning (1 John 2:13); and let us say with the Apostle to our children: For in Christ Jesus by the Gospel, I have begotten you (1 Corinthians 4:15). Let us also seek peace for the Church, our city, and our land, so that we may be deserving to return to it, from which we have been transferred by the judgment of the Lord, to dwell in the error of confusion. For if it receives us, we have peace. Together with the mercy of the Lord to be considered: He has commanded us to pray for our enemies and to do good to those who persecute us, so that we are not content only with our own salvation, but also seek the salvation of our enemies (Luke VI).
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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