TRV
Translation
King James Version
For they prophesy falsely unto you in my name: I have not sent them, saith the LORD.
Complete Jewish Bible
For they are prophesying falsely in my name; I have not sent them,' says ADONAI.
Berean Standard Bible
For they are falsely prophesying to you in My name; I have not sent them, declares the LORD.”
American Standard Version
For they prophesy falsely unto you in my name: I have not sent them, saith Jehovah.
World English Bible Messianic
For they prophesy falsely to you in my name: I have not sent them, says the LORD.
Geneva Bible (1599)
For they prophecie you a lie in my Name: I haue not sent them, saith the Lord.
Young's Literal Translation
For with falsehood they are prophesying to you in My name; I have not sent them, an affirmation of Jehovah.
Study This Verse
Commentary on Jeremiah 29 verses 8–14
8 ¶ For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed.
9 For they prophesy falsely unto you in my name: I have not sent them, saith the LORD.
10 For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.
11 For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end.
12 Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you.
13 And ye shall seek me, and find me, when ye shall search for me with all your heart.
14 And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–14. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(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).
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.
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 29:9 delivers a profound divine warning against spiritual deception, unequivocally declaring that those who claim to speak on God's behalf but propagate falsehoods are not divinely authorized. This verse is a crucial component of Jeremiah's letter to the Jewish exiles in Babylon, providing essential clarity and guidance amidst a period of profound uncertainty and the proliferation of misleading prophecies, thereby distinguishing God's authentic message from human invention and self-serving agendas.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 29:9 employs several potent literary devices to convey its urgent message with clarity and force. Direct Address is evident as God speaks directly to the exiles through Jeremiah, creating an immediate and personal impact, demanding their attention and obedience. The verse also utilizes Contrast or Antithesis by starkly juxtaposing the false prophets' audacious claim to speak "in my name" with God's definitive and absolute denial, "I have not sent them." This stark opposition highlights the vast chasm between human deception and divine truth. Furthermore, the concluding phrase, "saith the LORD," functions as a powerful Divine Declaration or Authoritative Statement, lending ultimate weight, finality, and unimpeachable truth to God's pronouncement. There is also an element of Irony, as the very name these false prophets invoke to lend credibility to their lies is the same sacred name by which God Himself disavows them, exposing their fraudulence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 29:9 profoundly underscores the biblical emphasis on the discernment of truth and the grave danger of spiritual deception. It reveals God's character as one who is utterly truthful, faithful to His word, and will not countenance falsehood spoken in His name, especially when it misleads His people. The theological implication is that genuine divine communication is always rooted in God's unchanging will, His righteous character, and His revealed truth, never in human invention, manipulation, or a desire to appease popular sentiment. This verse serves as a timeless reminder that not all who claim to speak for God are truly His messengers, necessitating careful evaluation of all teachings against the revealed Word of God and the consistent character of the Almighty. It calls believers to a posture of vigilance and spiritual sobriety, recognizing that fidelity to God requires adherence to His truth, even when it is challenging, unpopular, or contradicts comforting but deceptive narratives.
REFLECTION AND APPLICATION
Jeremiah 29:9 carries immense contemporary relevance, serving as a vital call to spiritual discernment in an age saturated with diverse voices and claims of spiritual authority. In a world where information—and misinformation—is abundant and easily disseminated, this verse challenges believers to critically evaluate all teachings, prophecies, and spiritual guidance, ensuring they align with the unchanging truth of God's Word. It encourages a deep and consistent engagement with Scripture, cultivating a robust biblical worldview that can distinguish between genuine divine revelation and human-generated falsehoods, however comforting, appealing, or seemingly "spiritual" the latter may appear. This verse reminds us that true guidance often requires patience, faith, and a willingness to embrace God's long-term plan and difficult truths, even when it differs from our immediate desires or popular opinion. It calls us to seek the Holy Spirit's wisdom to discern the spirits and to anchor our hope not in fleeting promises, but in the steadfast character and authentic word of the LORD, who alone is truth.
Questions for Reflection
FAQ
Who were the "false prophets" mentioned in Jeremiah 29:9, and what was their primary message?
Answer: The "false prophets" mentioned in Jeremiah 29:9 were individuals, both in Jerusalem and among the exiles in Babylon, who claimed to speak God's word but whose messages directly contradicted the true prophecy delivered by Jeremiah. A prominent example in Jerusalem was Hananiah, who prophesied that the Babylonian yoke would be broken within two years (Jeremiah 28:1-4). In Babylon, Jeremiah specifically condemns prophets like Ahab, son of Kolaiah, and Zedekiah, son of Maaseiah, for their immoral conduct and false prophecies (Jeremiah 29:21-23). Their primary message was one of immediate peace and a swift return from exile, offering a comforting but ultimately deceptive alternative to Jeremiah's divinely ordained message of a seventy-year captivity (Jeremiah 29:10).
Why was God's explicit statement, "I have not sent them," so crucial for the exiles?
Answer: God's explicit statement, "I have not sent them," was absolutely crucial for the exiles because it provided a clear, divine demarcation between truth and falsehood at a time of profound confusion, vulnerability, and despair. The exiles were desperate for hope and guidance, making them highly susceptible to any message that promised immediate relief and a swift end to their suffering. Without this definitive word from God through Jeremiah, they might have followed the false prophets, leading to further disappointment, rebellion against God's true plan, and potentially disastrous spiritual and practical consequences. This divine declaration empowered them to reject the comforting lies and instead embrace God's true, albeit challenging, instructions to settle in Babylon, seek its peace, and wait patiently for His appointed time of restoration (Jeremiah 29:5-7 and Jeremiah 29:11). It affirmed the authority of Jeremiah as God's true messenger and protected the exiles from spiritual and practical ruin.
CHRIST-CENTERED FULFILLMENT
Jeremiah 29:9, with its stark warning against false prophets and its emphasis on divine authorization, finds its ultimate fulfillment and clarification in the person and work of Jesus Christ. He is the quintessential true Prophet, the one whom God truly "sent" to speak His word, as foreshadowed in Deuteronomy 18:15 and powerfully affirmed in Acts 3:22. Unlike the false prophets who spoke "in my name" without divine sanction, Jesus declared, "I have come in my Father's name" (John 5:43), and His words were always in perfect alignment with the Father's will and truth, demonstrating His unique divine commission. He Himself warned His disciples to "beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves" (Matthew 7:15), echoing the very discernment called for in Jeremiah's day. The ultimate test of a prophet, as implied in Jeremiah 29:9, is whether their message aligns with God's revealed truth and character; Jesus, as the very embodiment of truth, declared, "I am the way, and the truth, and the life" (John 14:6). Furthermore, the Holy Spirit, whom Christ sent from the Father, guides believers "into all the truth" (John 16:13), empowering them to discern the true voice of God from any unauthorized, deceptive claims, thereby fulfilling the prophetic need for divine authentication and ongoing spiritual discernment in the church age.