TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 29:8–14. His three-level outline is real structure in the source text, so it is rendered as structure.
To make the people quiet and easy in their captivity,
I.God takes them off from building upon the false foundation which their pretended prophets laid, Jer 29:8, Jer 29:9.
They told them that their captivity should be short, and therefore that they must not think of taking root in Babylon, but be upon the wing to go back: "Now herein they deceive you," says God; "they prophesy a lie to you, though they prophesy in my name. But let them not deceive you, suffer not yourselves to be deluded by them." As long as we have the word of truth to try the spirits by it is our own fault if we be deceived; for by it we may be undeceived. Hearken not to your dreams, which you cause to be dreamed. He means either the dreams or fancies which the people pleased themselves with, and with which they filled their own heads (by thinking and speaking of nothing else but a speedy enlargement when they were awake they caused themselves to dream of it when they were asleep, and then took that for a good omen, and with it strengthened themselves in their vain expectations), or the dreams which the prophets dreamed and grounded their prophecies upon. God tells the people, They are your dreams, because they pleased them, were the dreams that they desired and wished for. They caused them to be dreamed; for they hearkened to them, and encouraged the prophets to put such deceits upon them, desiring them to prophesy nothing but smooth things, Isa 30:10. They were dreams of their own bespeaking. False prophets would not flatter people in their sins, but that they love to be flattered, and speak smoothly to their prophets that their prophets may speak smoothly to them.
II.He gives them a good foundation to build their hopes upon.
We would not persuade people to pull down the house they have built upon the sand, but that there is a rock ready for them to rebuild upon. God here promises them that, though they should not return quickly, they should return at length, after seventy years be accomplished. By this it appears that the seventy years of the captivity are not to be reckoned from the last captivity, but the first. Note, Though the deliverance of the church do not come in our time, it is sufficient that it will come in God's time, and we are sure that that is the best time. The promise is that God will visit them in mercy; though he had long seemed to be strange to them, he will come among them, and appear for them, and put honour upon them, as great men do upon their inferiors by coming to visit them. He will put an end to their captivity, and turn away all the calamities of it. Though they are dispersed, some in one country and some in another, he will gather them from all the places whither they are driven, will set up a standard for them all to resort to, and incorporate them again in one body. And though they are at a great distance they shall be brought again to their own land, to the place whence they were carried captive, Jer 29:14. Now,
1.This shall be the performance of God's promise to them (Jer 29:10): I will perform my good word towards you. Let not the failing of those predictions which are delivered as from God lessen the reputation of those that really are from him. That which is indeed God's word is a good word, and therefore it will be made good, and not one iota or tittle of it shall fall to the ground. Hath he said, and shall he not do it? This will make their return out of captivity very comfortable, that it will be the performance of God's good word to them, the product of a gracious promise.
2.This shall be in pursuance of God's purposes concerning them (Jer 29:11): I know the thoughts that I think towards you. Known unto God are all his works, for known unto him are all his thoughts (Act 15:18) and his works agree exactly with his thoughts; he does all according to the counsel of his will. We often do not know our own thoughts, nor know our own mind, but God is never at any uncertainty within himself. We are sometimes ready to fear that God's designs concerning us are all against us; but he knows the contrary concerning his own people, that they are thoughts of good and not of evil; even that which seems evil is designed for good. His thoughts are all working towards the expected end, which he will give in due time. The end they expect will come, though perhaps not when they expect it. Let them have patience till the fruit is ripe, and then they shall have it. He will give them an end, and expectation, so it is in the original.
(1.)He will give them to see the end (the comfortable termination) of their trouble; though it last long, it shall not last always. The time to favour Zion, yea, the set time, will come. When things are at the worst they will begin to mend; and he will give them to see the glorious perfection of their deliverance; for, as for God, his work is perfect. He that in the beginning finished the heavens and the earth, and all the hosts of both, will finish all the blessings of both to his people. When he begins in ways of mercy he will make an end. God does nothing by halves.
(2.)He will give them to see the expectation, that end which they desire and hope for, and have been long waiting for. He will give them, not the expectations of their fears, nor the expectations of their fancies, but the expectations of their faith, the end which he has promised and which will turn for the best to them.
3.This shall be in answer to their prayers and supplications to God, Jer 29:12-14.
(1.)God will stir them up to pray: Then shall you call upon me, and you shall go, and pray unto me. Note, When God is about to give his people the expected good he pours out a spirit of prayer, and it is a good sign that he is coming towards them in mercy. Then, when you see the expected end approaching, then you shall call upon me. Note, Promises are given, not to supersede, but to quicken and encourage prayer: and when deliverance is coming we must by prayer go forth to meet it. When Daniel understood that the 70 years were near expiring, then he set his face with more fervency than ever to seek the Lord, Dan 9:2, Dan 9:3.
(2.)He will then stir up himself to come and save them (Psa 80:2): I will hearken unto you, and I will be found of you. God has said it, and we may depend upon it, Seek and you shall find. We have a general rule laid down (Jer 29:13): You shall find me when you shall search for me with all your heart. In seeking God we must search for him, accomplish a diligent search, search for directions in seeking him and encouragements to our faith and hope. We must continue seeking, and take pains in seeking, as those that search; and this we must do with our heart (that is, in sincerity and uprightness), and with our whole heart (that is, with vigour and fervency, putting forth all that is within us in prayer), and those who thus seek God shall find him, and shall find him their bountiful rewarder, Heb 11:6. He never said to such, Seek you me in vain.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Verse 8, 9) For thus says the Lord of hosts, the God of Israel: Do not let your prophets who are among you and your diviners deceive you, nor give heed to your dreams which you dream. For they prophesy falsely to you in My name; I have not sent them, says the Lord. The prophet Ezekiel testifies that there were prophets, or rather false prophets, and diviners and dreamers in Babylon, among those whom Nebuchadnezzar had brought with Jehoiachin and his mother, as he writes against them, to whom Jeremiah also commands not to believe (Ezekiel 13). However, at the time when this Epistle was being directed, Ezechiel had not yet begun to prophesy in Babylon. For this speech is sent in the beginning of the reign of King Sedeciae. But Ezechiel, in the fifth year of the exile of Jechonias, began to prophesy, which was also the same year of the reign of Sedeciae. Furthermore, according to the allegory, we should consider as false prophets those who interpret the words of Scriptures differently than the Holy Spirit sounds. And we should consider as divine those who pronounce their own conjecture and uncertain future events as if they were true, without the authority of divine words. And also the dreamers, who do not heed that writing: Neither give sleep to thine eyes, nor slumber to thine eyelids (Prov. VI, 4); of whom the apostle Judas speaks: Likewise also these dreamers defile the flesh, despise dominion (Judae 8): whose mind is not awake, but is oppressed by the sleep of arrogance and error, and is surrounded by the horror of night, of whom the apostle Paul speaks: Awake, thou that sleepest? And arise from the dead, and Christ will enlighten you (Ephes. V, 14).
[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.
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Summary
Jeremiah 29:8 delivers a critical divine warning to the Jewish exiles in Babylon, emphasizing the profound danger of spiritual deception. Through the prophet Jeremiah, the Lord of hosts, the God of Israel, explicitly commands His people not to be misled by false prophets and diviners operating within their community, nor to give credence to dreams that are self-generated or manipulated rather than genuinely revealed by God. This instruction is paramount for the exiles' spiritual integrity and underscores the vital importance of discerning true divine communication amidst a climate of desperation and conflicting messages regarding their future.
Context
Literary Context
This verse is a crucial component of Jeremiah's letter to the exiles in Babylon, a profound and lengthy message found in Jeremiah 29. Sent from Jerusalem, this letter directly addresses the spiritual and practical realities faced by the deported community following the first major deportation in 597 BC. Immediately preceding this stern warning, Jeremiah provides counter-intuitive instructions: the exiles are to settle down, build homes, plant gardens, marry, and pray for the welfare of Babylon, indicating that their exile would be prolonged, not brief (Jeremiah 29:5-7). The prohibition in Jeremiah 29:8 directly confronts the pervasive false hopes propagated by individuals who promised a swift return to Jerusalem, a message that directly contradicted God's true plan of a seventy-year exile (Jeremiah 29:10). Thus, it functions as an essential safeguard against spiritual delusion that would undermine God's specific and challenging instructions for their life in a foreign land.
Historical & Cultural Context
The historical setting is the Babylonian exile, a traumatic period for the Judean people. After King Nebuchadnezzar's first deportation in 597 BC, many prominent citizens, including King Jehoiachin, priests, and prophets, were forcibly removed from Judah and resettled in Babylon. This displaced community, stripped of their homeland and temple, was highly vulnerable and desperate for messages of immediate hope and a quick return. This desperation created fertile ground for false prophets, both Israelite and potentially pagan, who would cater to these deep-seated desires. Furthermore, the practice of divination and dream interpretation was deeply ingrained in ancient Mesopotamian culture, often involving various occult methods. While dreams could be a legitimate channel of divine communication in the Bible, the broader cultural context meant that the line between genuine revelation and deceptive practices was often blurred, making God's explicit prohibition against such practices (Deuteronomy 18:10-12) all the more vital. Jeremiah's letter, therefore, served as a crucial anchor of truth for a people susceptible to comforting lies in a foreign, polytheistic environment.
Key Themes
Jeremiah 29:8 significantly contributes to several overarching themes within the book of Jeremiah and broader biblical theology. A primary theme is the distinction between true and false prophecy, emphasizing God's unwavering commitment to the integrity of His word. Jeremiah consistently contends with those who claim divine inspiration but deliver messages born of their own imaginations, self-interest, or popular demand (Jeremiah 23:16). This verse highlights the profound danger of spiritual deception, underscoring God's concern for the spiritual well-being of His people. It also stresses the critical need for discernment, calling the exiles to meticulously evaluate the source and content of any message claiming divine origin. Finally, the phrase "dreams which ye cause to be dreamed" introduces the theme of human complicity in self-delusion, suggesting that people can actively foster or seek out messages that confirm their biases or desires, rather than submitting to God's often difficult truth. This tendency to gravitate towards what "itching ears" want to hear is a recurring biblical motif, echoed in passages like 2 Timothy 4:3-4.
Exposition and Analysis
Key Word Analysis
From a primitive root, meaning "to lead astray, i.e. (mentally) to delude, or (morally) to seduce." In this context, it signifies the act of misleading or deceiving the people, causing them to believe falsehoods, particularly regarding their future and God's will concerning the duration of their exile. This deception is presented as a grave spiritual danger that God explicitly warns against, as it diverts His people from His true purposes.
From a root meaning "to prophesy," this term refers to a "prophet or (generally) inspired man." While typically referring to a legitimate spokesperson for God, in this context, when paired with "deceive" and contrasted with the Lord's own declaration, it specifically denotes false prophets who claim divine inspiration but deliver messages that are not from the Lord, often to gain favor, appease the people, or tell them what they want to hear.
Meaning "a dream," this term refers to nocturnal visions. Dreams were often considered a legitimate means of divine communication in the ancient world and in the Bible (e.g., Joseph, Daniel). However, here, they are presented as a source of deception, especially when they are "caused to be dreamed," implying that they are either fabricated by the people's own desires, misinterpreted to fit preconceived notions, or actively sought out with a specific, self-serving outcome in mind, rather than being a pure divine revelation.
Verse Breakdown
"For thus saith the LORD of hosts, the God of Israel;"
This opening clause establishes the absolute authority and divine origin of the message. It is not Jeremiah's personal opinion, but a direct utterance from Yahweh (H3068, Yᵉhôvâh), the covenant God of Israel (H3478, Yisrâʼêl), who is also "the LORD of hosts" (H6635, tsâbâʼ - Sovereign over all heavenly and earthly armies), underscoring His power and ultimate control over their circumstances. This authoritative pronouncement serves to validate the warning that follows and to distinguish it sharply from the false messages circulating among the exiles.
"Let not your prophets and your diviners, that [be] in the midst of you, deceive you,"
This is a direct, emphatic prohibition from God. The "prophets" (H5030, nâbîyʼ) refer to those within the Israelite community who claimed to speak for God but were delivering false messages, often promising a quick end to the exile. The "diviners" (H7080, qâçam) were likely those who engaged in pagan forms of seeking knowledge (e.g., omens, astrology), practices explicitly forbidden to Israel (Deuteronomy 18:10-12), but which might have been prevalent in Babylon or even adopted by some Israelites. The phrase "in the midst of you" (H7130, qereb) emphasizes that the danger of deception was internal, coming from within their own community, making it particularly insidious and difficult to discern. The core command is "deceive you" (H5377, nâshâʼ), warning against allowing these individuals to lead them astray from God's truth.
"neither hearken to your dreams which ye cause to be dreamed."
This second prohibition warns against a more subtle and internal form of self-deception. "Hearken" (H8085, shâmaʻ) implies giving active attention, belief, and obedience. The "dreams" (H2472, chălôwm) here are not necessarily genuine divine revelations but are characterized as those "which ye cause to be dreamed" (H2492, châlam). This suggests that the people themselves were actively involved in fostering these deceptive hopes, perhaps through wishful thinking, seeking out those who would confirm their biases, or even fabricating dreams to justify their desires for a swift return. It points to the human tendency to embrace comforting illusions over difficult truths, a form of active self-delusion.
Literary Devices
Jeremiah 29:8 employs several potent literary devices to convey its urgent and authoritative message. The most prominent is Divine Address, signaled by the majestic and authoritative declaration, "Thus saith the LORD of hosts, the God of Israel." This immediately establishes the absolute veracity and weighty significance of the subsequent warning, contrasting it sharply with the unreliable words of human agents. This is followed by a clear and direct Prohibition ("Let not... deceive you, neither hearken..."), which functions as a divine imperative, directly commanding the exiles to abstain from specific actions and influences. There is a strong element of Contrast woven throughout the verse, highlighting the stark difference between the true, authoritative word of God and the false, misleading messages of the prophets and diviners, thereby emphasizing the spiritual battle for the exiles' allegiance. The phrase "dreams which ye cause to be dreamed" utilizes a powerful form of Paradox or Self-Implication, suggesting a self-induced delusion where the people are complicit in creating or seeking out the very deceptions that mislead them. This also functions as a subtle form of Agency, attributing an active role to the exiles in the generation of their own misleading "dreams," rather than merely being passive recipients of external falsehoods.
Theological and Thematic Connections
This powerful warning in Jeremiah 29:8 resonates deeply with overarching biblical themes concerning the nature of truth, divine sovereignty, and human responsibility in discerning God's voice. It underscores that God's word, though sometimes difficult to hear or accept, is the only reliable source of truth and guidance, especially in times of profound crisis, displacement, and uncertainty. The passage implicitly teaches that genuine hope is found not in wishful thinking, comforting lies, or human-generated assurances, but in aligning one's expectations with God's revealed plan, even when it involves prolonged suffering, delayed gratification, or a challenging reality. It highlights the ever-present danger of spiritual deception, which can come not only from external false teachers but also from internal biases, unfulfilled desires, and the human tendency to mold reality to fit personal preferences rather than submitting to divine will. This call to spiritual discernment remains crucial for believers in every age, urging them to critically evaluate all claims of truth against the unchanging standard of God's revealed Word and His established character.
Reflection and Application
Jeremiah 29:8 serves as a timeless spiritual compass, guiding believers to navigate the treacherous waters of deception in any era. In a world saturated with information, conflicting voices, and the pervasive desire for instant gratification, the temptation to "hearken to your dreams which ye cause to be dreamed" remains profoundly potent. We are often prone to seeking out messages, social media feeds, or self-help gurus that affirm our preconceived notions or promise easy solutions, rather than confronting the challenging truths of God's Word or the difficult realities of life. This verse calls us to cultivate a posture of radical humility and discernment, recognizing that true wisdom often involves embracing God's timing and plan, even when it differs from our immediate desires or seems counter-intuitive. It challenges us to critically examine the sources of our "hope" and "guidance," ensuring they are rooted in the unchanging character and promises of God, rather than the fleeting assurances of human invention, wishful thinking, or popular opinion. Ultimately, it is a call to trust God's difficult truth over comforting lies, for only His truth can truly set us free and lead us to genuine flourishing.
Questions for Reflection
FAQ
Who were the "prophets and diviners" mentioned in this verse?
The "prophets" (Hebrew: nâbîyʼ) primarily refer to those within the Israelite community who claimed to speak for the Lord but were delivering false messages, often promising a quick end to the Babylonian exile, which directly contradicted God's true message through Jeremiah. A notable example is Hananiah in Jeremiah 28, who prophesied a two-year return. The "diviners" (Hebrew: qâçam) were practitioners of divination, often associated with pagan or forbidden methods of seeking knowledge, such as omens, astrology, or necromancy, which God strictly condemned in Deuteronomy 18:10-12. Both groups posed a significant spiritual threat to the exiles by offering false hope and diverting them from God's true plan.
What does "dreams which ye cause to be dreamed" mean in this context?
This unusual phrase points to a form of self-induced delusion or wishful thinking. It suggests that the exiles were not merely passive recipients of deceptive dreams but were actively involved in fostering them. This could mean they were seeking out dream interpreters who would tell them what they wanted to hear, fabricating dreams to justify their desires for a swift return, or simply allowing their own desperate hopes and biases to shape their interpretation of events and messages. It highlights the human tendency to embrace comforting illusions over difficult truths, a concept echoed in 2 Timothy 4:3-4, where people gather teachers to suit their own desires, turning away from the truth.
Why was this warning so important for the exiles in Babylon?
This warning was crucial because the exiles were in a vulnerable and desperate state, longing for an immediate return to Jerusalem and the restoration of their former life. False prophets and diviners capitalized on this desperation by promising a swift end to their captivity, a message that was appealing but ultimately false and contrary to God's actual plan for a seventy-year exile (Jeremiah 29:10). By heeding these false messages, the exiles would have been led astray from God's true will, preventing them from settling into their new reality and seeking the welfare of Babylon as God commanded (Jeremiah 29:5-7). The warning protected them from spiritual and practical harm, urging them to trust God's difficult but true word over comforting lies, thus enabling them to endure the exile faithfully and prepare for the future God had for them.
Christ-Centered Fulfillment
Jeremiah 29:8, with its stark warning against deception and false hope, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. He is the True Prophet whom Moses foretold (Deuteronomy 18:15), the one perfectly embodying and speaking the very words of God, never deceiving or misleading. Unlike the false prophets who spoke from their own imaginations or the diviners who relied on forbidden arts, Jesus declared, "I am the way, the truth, and the life; no one comes to the Father except through Me" (John 14:6). His entire ministry was a testament to divine truth, exposing the lies of the enemy and the self-deception of the human heart. In the New Covenant, the Holy Spirit, whom Jesus promised as the Spirit of Truth (John 16:13), indwells believers, guiding them into all truth and empowering them to discern between true and false teachings (1 John 4:1). Furthermore, the "dreams which ye cause to be dreamed"—human desires for quick fixes, immediate gratification, and an escape from suffering—are ultimately challenged by Christ's call to patient endurance and trust in God's sovereign timing, even through present trials. He teaches His followers to embrace the reality of the cross before the crown (Luke 9:23), knowing that His promises of ultimate restoration and eternal life are far greater than any earthly expectation (Romans 8:18-25). In Christ, we find not a comforting lie, but the living Truth that sets us free from all deception and anchors our hope in an unfailing, eternal reality.