32 therefore thus saith Jehovah, 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 unto my people, saith Jehovah, because he hath spoken rebellion against Jehovah.
Therefore thus saith Jehovah, Behold, I will send thee away from off the face of the earth: this year thou shalt die, because thou hast spoken rebellion against Jehovah.
For he shall be like the heath in the desert, and shall not see when good cometh, but shall inhabit the parched places in the wilderness, a salt land and not inhabited.
and that captain answered the man of God, and said, Now, behold, if Jehovah should make windows in heaven, might such a thing be? and he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof: it came to pass even so unto him; for the people trod upon him in the gate, and he died.
Then the captain on whose hand the king leaned answered the man of God, and said, Behold, if Jehovah should make windows in heaven, might this thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof.
Therefore Jehovah, the God of Israel, saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now Jehovah saith, Be it far from me; for them that honor me I will honor, and they that despise me shall be lightly esteemed. Behold, the days come, that I will cut off thine arm, and the arm of thy father's house, that there shall not be an old man in thy house. And thou shalt behold the affliction of `my' habitation, in all the wealth which `God' shall give Israel; and there shall not be an old man in thy house for ever. And the man of thine, `whom' I shall not cut off from mine altar, `shall be' to consume thine eyes, and to grieve thy heart; and all the increase of thy house shall die in the flower of their age. And this shall be the sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas: in one day they shall die both of them.
For thus saith Jehovah, After seventy years are accomplished for Babylon, I will visit you, and perform my good word toward you, in causing you to return to this place. For I know the thoughts that I think toward you, saith Jehovah, thoughts of peace, and not of evil, to give you hope in your latter end. And ye shall call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart. And I will be found of you, saith Jehovah, and I will turn again your captivity, and I will gather you from all the nations, and from all the places wither I have driven you, saith Jehovah; and I will bring you again unto the place whence I caused you to be carried away captive.
therefore thus saith Jehovah: Thy wife shall be a harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou thyself shalt die in a land that is unclean, and Israel shall surely be led away captive out of his land.
Thou shalt not bow down thyself unto them, nor serve them, for I Jehovah thy God am a jealous God, visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation of them that hate me,
And thou, Pashhur, and all that dwell in thy house shall go into captivity; and thou shalt come to Babylon, and there thou shalt die, and there shalt thou be buried, thou, and all thy friends, to whom thou hast prophesied falsely.
Thou shalt not be joined with them in burial, because thou hast destroyed thy land, thou hast slain thy people; the seed of evil-doers shall not be named for ever.
Let his days be few; `And' let another take his office. Let his children be fatherless, And his wife a widow. Let his children be vagabonds, and beg; And let them seek `their bread' out of their desolate places. Let the extortioner catch all that he hath; And let strangers make spoil of his labor. Let there be none to extend kindness unto him; Neither let there be any to have pity on his fatherless children. Let his posterity be cut off; In the generation following let their name be blotted out. Let the iniquity of his fathers be remembered with Jehovah; And let not the sin of his mother be blotted out. Let them be before Jehovah continually, That he may cut off the memory of them from the earth;
And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the mantle, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them up unto the valley of Achor. And Joshua said, Why hast thou troubled us? Jehovah shall trouble thee this day. And all Israel stoned him with stones; and they burned them with fire, and stoned them with stones.
So they gat them up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood at the door of their tents, and their wives, and their sons, and their little ones. And Moses said, Hereby ye shall know that Jehovah hath sent me to do all these works; for `I have' not `done them' of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then Jehovah hath not sent me. But if Jehovah make a new thing, and the ground open its mouth, and swallow them up, with all that appertain unto them, and they go down alive into Sheol; then ye shall understand that these men have despised Jehovah. And it came to pass, as he made an end of speaking all these words, that the ground clave asunder that was under them; and the earth opened its mouth, and swallowed them up, and their households, and all the men that appertained unto Korah, and all their goods. So they, and all that appertained to them, went down alive into Sheol: and the earth closed upon them, and they perished from among the assembly.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Jeremiah 29
Commentary on Jeremiah 29 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 29
Jer 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 Jer 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 Jer 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 Jer 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 (Jer 51:35; Ps 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 (Jer 23:25, 26; Ec 5:7; Zec 10:2; Joh 3:19-21).
10. (See on Jer 25:11; Jer 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—(Isa 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 Jer 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—(Ps 32:6; Isa 55:6).
turn … captivity—play upon sounds, shabti … shebith.
15. Because—referring not to the preceding words, but to Jer 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, Jer 29:16-19 contradict this false hope again, Jer 29:8, 9, 21). He, in this fifteenth verse, turns his address from the godly (Jer 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 (Ps 89:29-36).
17. vile figs—Hebrew, "horrible," or nauseous, from a root, "to regard with loathing" (see Jer 24:8, 10).
18. removed to all … kingdoms—(Jer 15:4; De 28:25).
curse, &c.—(Jer 29:6; 18:16; 19:8).
21. Zedekiah—brother of Zephaniah (Jer 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; Isa 65:15).
roasted in the fire—a Chaldean punishment (Da 3:6).
23. villainy—literally, "sinful folly" (Isa 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 Jer 29:8).
25. in thy name—without sanction of "the Lord of hosts, the God of Israel," which words stand in antithesis to "thy name" (Joh 5:43).
Zephaniah—the second priest, or substitute (Sagan) of the high priest. He was one of those sent to consult Jeremiah by Zedekiah (Jer 21:1). Slain by Nebuchadnezzar at the capture of Jerusalem (2Ki 25:18-21). Zephaniah was in particular addressed, as being likely to take up against Jeremiah the prophet's prediction against his brother Zedekiah at Babylon (Jer 29:21). Zephaniah was to read it to the priests, and in the presence of all the people, in the temple.
26. thee … in the stead of Jehoiada—Zephaniah's promotion as second priest, owing to Jehoiada's being then in exile, was unexpected. Shemaiah thus accuses him of ingratitude towards God, who had so highly exalted him before his regular time.
ye should be officers … for every man—Ye should, as bearing rule in the temple (see on Jer 20:1), apprehend every false prophet like Jeremiah.
mad—Inspired prophets were often so called by the ungodly (2Ki 9:11; Ac 26:24; 2:13, 15, 17, 18). Jeremiah is in this a type of Christ, against whom the same charge was brought (Joh 10:20).
prison—rather, "the stocks" (see on Jer 20:2).
stocks—from a root, "to confine"; hence rather, "a narrow dungeon." According to De 17:8, 9, the priest was judge in such cases, but had no right to put into the stocks; this right he had assumed to himself in the troubled state of the times.
27. of Anathoth—said contemptuously, as "Jesus of Nazareth."
maketh himself—as if God had not made him one, but he himself had done so.
28. Referring to Jeremiah's first letter to Babylon (Jer 29:5).
29. Zephaniah … read … in the ears of Jeremiah—He seems to have been less prejudiced against Jeremiah than the others; hence he reads the charge to the prophet, that he should not be condemned without a hearing. This accords with Shemaiah's imputation against Zephaniah for want of zeal against Jeremiah (Jer 29:26, 27). Hence the latter was chosen by King Zedekiah as one of the deputation to Jeremiah (Jer 21:1; 37:3).
30. This resumes the thread of the sentence which began at Jer 29:25, but was left there not completed. Here, in this thirtieth verse, it is completed, not however in continuity, but by a new period. The same construction occurs in Ro 5:12-15.
32. not … a man to dwell—(De 28:18).
not … behold the good—As he despised the lawful time and wished to return before the time God had expressly announced, in just retribution he should not share in the restoration from Babylon at all.
rebellion—going against God's revealed will as to the time (Jer 28:16).