Jeremi 29

Jr 29:1-32. Letter of Jeremiah to the Captives in Babylon, to Counteract the Assurances Given by the False Prophets of a Speedy Restoration.

1. residue of the elders--those still surviving from the time when they were carried to Babylon with Jeconiah; the other elders of the captives had died by either a natural or a violent death.

2. queen--Nehushta, the queen mother, daughter of Elnathan (2Ki 24:8, 15). (Elnathan, her father, is perhaps the same as the one mentioned in Jr 26:22). She reigned jointly with her son.

princes--All the men of authority were taken away lest they should organize a rebellion. Jeremiah wrote his letter while the calamity was still recent, to console the captives under it.

3. Zedekiah ... sent unto Babylon--In Jr 51:59, Zedekiah himself goes to Babylon; here he sends ambassadors. Whatever was the object of the embassy, it shows that Zedekiah only reigned at the pleasure of the king of Babylon, who might have restored Jeconiah, had he pleased. Hence, Zedekiah permitted Jeremiah's letter to be sent, not only as being led by Hananiah's death to attach greater credit to the prophet's words, but also as the letter accorded with his own wish that the Jews should remain in Chaldea till Jeconiah's death.

Hilkiah--the high priest who found the book of the law in the house of the Lord, and showed it to "Shaphan" the scribe (the same Shaphan probably as here), who showed it to King Josiah (2Ki 22:8, &c.). The sons of Hilkiah and Shaphan inherited from their fathers some respect for sacred things. So in Jr 36:25, "Gemariah" interceded with King Jehoiakim that the prophet's roll should not be burned.

5. Build ... houses--In opposition to the false prophets' suggestions, who told the captives that their captivity would soon cease, Jeremiah tells them that it will be of long duration, and that therefore they should build houses, as Babylon is to be for long their home.

6. that ye ... be ... not diminished--It was God's will that the seed of Abraham should not fail; thus consolation is given them, and the hope, though not of an immediate, yet of an ultimate, return.

7. (Ezr 6:10; Ro 13:1; 1Ti 2:2). Not only bear the Babylonian yoke patiently, but pray for your masters, that is, while the captivity lasts. God's good time was to come when they were to pray for Babylon's downfall (Jr 51:35; Psa 137:8). They were not to forestall that time. True religion teaches patient submission, not sedition, even though the prince be an unbeliever. In all states of life let us not throw away the comfort we may have, because we have not all we would have. There is here a foretaste of gospel love towards enemies (Mt 5:44).

8. your dreams which ye caused to be dreamed--The Latin adage says, "The people wish to be deceived, so let them be deceived." Not mere credulity misleads men, but their own perverse "love of darkness rather than light." It was not priests who originated priestcraft, but the people's own morbid appetite to be deceived; for example, Aaron and the golden calf (Ex 32:1-4). So the Jews caused or made the prophets to tell them encouraging dreams (Jr 23:25, 26; Ec 5:7; Zec 10:2; Joh 3:19-21).

10. (See on Jr 25:11; Jr 25:12; Da 9:2). This proves that the seventy years date from Jeconiah's captivity, not from the last captivity. The specification of time was to curb the impatience of the Jews lest they should hasten before God's time.

good word--promise of a return.

11. I know--I alone; not the false prophets who know nothing of My purposes, though they pretend to know.

thoughts ... I think--(Is 55:9). Glancing at the Jews who had no "thoughts of peace," but only of "evil" (misfortune), because they could not conceive how deliverance could come to them. The moral malady of man is twofold--at one time vain confidence; then, when that is disappointed, despair. So the Jews first laughed at God's threats, confident that they should speedily return; then, when cast down from that confidence, they sank in inconsolable despondency.

expected end--literally, "end and expectation," that is, an end, and that such an end as you wish for. Two nouns joined by "and," standing for a noun and adjective. So in Jr 36:27, "the roll and the words," that is, the roll of words; Ge 3:16, "sorrow and conception," that is, sorrow in conception. Compare Pr 23:18, where, as here "end" means "a happy issue."

12. Fulfilled (Da 9:3, &c.). When God designs mercy, He puts it into the hearts of His people to pray for the mercy designed. When such a spirit of prayer is poured out, it is a sure sign of coming mercy.

go--to the temple and other places of prayer: contrasted with their previous sloth as to going to seek God.

13. (Le 26:40-42, 44, 45).

14. to be found--(Psa 32:6; Is 55:6).

turn ... captivity--play upon sounds, shabti ... shebith.

15. Because--referring not to the preceding words, but to Jr 29:10, 11, "Jehovah saith this to you" (that is, the prophecy of the continuance of the captivity seventy years), "because ye have said, The Lord hath raised us up prophets in Babylon," namely, foretelling our speedy deliverance (this their prophecy is supposed, not expressed; accordingly, Jr 29:16-19 contradict this false hope again, Jr 29:8, 9, 21). He, in this fifteenth verse, turns his address from the godly (Jr 29:12-14) to the ungodly listeners, to false prophets.

16. people ... in this city ... not gone forth--So far from your returning to Jerusalem soon, even your brethren still left dwelling there shall themselves also be cast into exile. He mentions "the throne of David," lest they should think that, because David's kingdom was to be perpetual, no severe, though temporary, chastisements could interpose (Psa 89:29-36).

17. vile figs--Hebrew, "horrible," or nauseous, from a root, "to regard with loathing" (see Jr 24:8, 10).

18. removed to all ... kingdoms--(Jr 15:4; De 28:25).

curse, &c.--(Jr 29:6; 18:16; 19:8).

21. Zedekiah--brother of Zephaniah (Jr 29:25), both being sons of Maaseiah; probably of the same family as the false prophet under Ahab in Israel (1Ki 22:11, 24).

22. shall be taken ... a curse--that is, a formula of imprecation.

Lord make thee like Zedekiah--(Compare Ge 48:20; Is 65:15).

roasted in the fire--a Chaldean punishment (Da 3:6).

23. villainy--literally, "sinful folly" (Is 32:6).

24-32. A second communication which Jeremiah sent to Babylon, after the messenger who carried his first letter had brought a letter from the false prophet Shemaiah to Zephaniah, &c., condemning Jeremiah and reproving the authorities for not having apprehended him.

Nehelamite--a name derived either from his father or from a place: alluding at the same time to the Hebrew meaning, "a dreamer" (compare Jr 29:8).