11 For I have known the thoughts that I am thinking towards you -- an affirmation of Jehovah; thoughts of peace, and not of evil, to give to you posterity and hope.
For not My thoughts `are' your thoughts, Nor your ways My ways, -- an affirmation of Jehovah, For high have the heavens been above the earth, So high have been My ways above your ways, And My thoughts above your thoughts. For, as come down doth the shower, And the snow from the heavens, And thither returneth not, But hath watered the earth, And hath caused it to yield, and to spring up, And hath given seed to the sower, and bread to the eater, So is My word that goeth out of My mouth, It turneth not back unto Me empty, But hath done that which I desired, And prosperously effected that `for' which I sent it. For with joy ye go forth, And with peace ye are brought in, The mountains and the hills Break forth before you `with' singing, And all trees of the field clap the hand.
Declaring from the beginning the latter end, And from of old that which hath not been done, Saying, `My counsel doth stand, And all My delight I do.' Calling from the east a ravenous bird, From a far land the man of My counsel, Yea, I have spoken, yea, I bring it in, I have formed `it', yea, I do it.
For thus said the Lord Jehovah: Lo, I -- even I, have required My flock, And I have sought it out. As a shepherd's searching of his drove, In the day of his being in the midst of his scattered flock, so I do seek My flock, And have delivered them out of all places, Whither they have been scattered, In a day of cloud and thick darkness. And brought them out from the peoples, And have gathered them from the lands, And brought them unto their own ground, And have fed them on mountains of Israel, By streams, and by all dwellings of the land. With good pasture I do feed them, And on mountains of the high place of Israel is their habitation, There do they lie down in a good habitation, And fat pastures they enjoy on mountains of Israel. I feed My flock, and cause them to lie down, An affirmation of the Lord Jehovah. The lost I seek, and the driven away bring back, And the broken I bind up, and the sick I strengthen, And the fat and the strong I destroy, I feed it with judgment. And you, My flock, thus said the Lord Jehovah: Lo, I am judging between sheep and sheep, Between rams and he-goats. Is it a little thing for you -- the good pasture ye enjoy, And the remnant of your pasture ye tread down with your feet, And a depth of waters ye do drink, And the remainder with your feet ye trample, And My flock the trodden thing of your feet consumeth, And the trampled thing of your feet drinketh? Therefore, thus said the Lord Jehovah to them: Lo, I -- even I, have judged between fat sheep and lean sheep. Because with side and with shoulder ye thrust away, And with your horns push all the diseased, Till ye have scattered them to the out-place, And I have given safety to My flock, And they are not any more for prey, And I have judged between sheep and sheep. And have raised up over them one shepherd, And he hath fed them -- my servant David, He doth feed them, and he is their shepherd, And I, Jehovah, I am their God, And My servant David prince in their midst, I, Jehovah, have spoken. And I have made for them a covenant of peace, And caused evil beasts to cease out of the land, And they have dwelt in a wilderness confidently, And they have slept in forests. And I have given them, and the suburbs of my hill, a blessing, And caused the shower to come down in its season, Showers of blessing they are. And given hath the tree of the field its fruit, And the land doth give her increase, And they have been on their land confident, And they have known that I `am' Jehovah, In My breaking the bands of their yoke, And I have delivered them from the hand of those laying service on them. And they are no more a prey to nations, And the beast of the earth devoureth them not, And they have dwelt confidently, And there is none troubling. And I have raised for them a plant for renown, And they are no more consumed by hunger in the land, And they bear no more the shame of the nations. And they have known that I, Jehovah, their God, `am' with them, And they -- the house of Israel -- My people, An affirmation of the Lord Jehovah. And ye, My flock, the flock of My pasture, Men ye `are' -- I `am' your God, An affirmation of the Lord Jehovah!'
Go, and thou hast proclaimed these words toward the north, and hast said, Turn back, O backsliding Israel, An affirmation of Jehovah! I cause not Mine anger to fall upon you, For I `am' kind, an affirmation of Jehovah, I watch not to the age. Only, know thine iniquity, For against Jehovah thy God thou hast transgressed, And thou dost scatter thy ways to strangers, Under every green tree, And to My voice thou hast not hearkened, An affirmation of Jehovah. Turn back, O backsliding sons, An affirmation of Jehovah. For I have ruled over you, And taken you one of a city, and two of a family, And have brought you to Zion, And I have given to you shepherds According to Mine own heart, And they have fed you with knowledge and understanding. And it hath come to pass, when ye are multiplied, And have been fruitful in the land, In those days -- an affirmation of Jehovah, They say not any more, `The ark of the covenant of Jehovah,' Nor doth it go up on the heart, Nor do they remember concerning it, Nor do they inspect, nor is it made again. At that time they cry to Jerusalem, `O throne of Jehovah,' And gathered unto her hath been all the nations, For the name of Jehovah, to Jerusalem, Nor do they go any more after the stubbornness of their evil heart. In those days do the house of Judah Go unto the house of Israel, And they come together from the land of the south, unto the land That I caused your fathers to inherit. And I have said, How do I put thee among the sons, And give to thee a desirable land, A beauteous inheritance of the hosts of nations, And I say, My father -- ye do call to Me, And from after Me ye do not turn back.
At that time, an affirmation of Jehovah, I am for God to all families of Israel, And they -- they are to Me for a people. Thus said Jehovah: Found grace in the wilderness Hath a people remaining from the sword Going to cause it to rest -- Israel. From afar Jehovah hath appeared to me, With love age-during I have loved thee, Therefore I have drawn thee `with' kindness. Again do I build thee, And thou hast been built, O virgin of Israel, Again thou puttest on thy tabrets, And hast gone out in the chorus of the playful. Again thou dost plant vineyards In mountains of Samaria, Planters have planted, and made common. For there is a day, Cried have watchmen on mount Ephraim, `Rise, and we go up to Zion, unto Jehovah our God; For thus said Jehovah: Sing, O ye to Jacob, `with' joy, And cry aloud at the head of the nations, Sound ye, praise ye, and say, Save, O Jehovah, thy people, the remnant of Israel. Lo, I am bringing them in from the north country, And have gathered them from the sides of the earth, Among them `are' blind and lame, Conceiving and travailing one -- together, A great assembly -- they turn back hither. With weeping they come in, And with supplications I bring them, I cause them to go unto streams of waters, In a right way -- they stumble not in it, For I have been to Israel for a father, And Ephraim -- My first-born `is' he. Hear a word of Jehovah, O nations, And declare ye among isles afar off, and say: He who is scattering Israel doth gather him, And hath kept him as a shepherd `doth' his flock, For Jehovah hath ransomed Jacob, And redeemed him from a hand stronger than he. And they have come in, And have sung in the high place of Zion, And flowed unto the goodness of Jehovah, For wheat, and for new wine, and for oil, And for the young of the flock and herd, And their soul hath been as a watered garden, And they add not to grieve any more. Then rejoice doth a virgin in a chorus, Both young men and old men -- together, And I have turned their mourning to joy, And have comforted them, And gladdened them above their sorrow, And satisfied the soul of the priests `with' fatness, And My people with My goodness are satisfied, An affirmation of Jehovah. Thus said Jehovah, A voice in Ramah is heard, wailing, weeping most bitter, Rachel is weeping for her sons, She hath refused to be comforted for her sons, because they are not. Thus said Jehovah: Withhold thy voice from weeping, and thine eyes from tears, For there is a reward for thy work, An affirmation of Jehovah, And they have turned back from the land of the enemy. And there is hope for thy latter end, An affirmation of Jehovah, And the sons have turned back `to' their border. I have surely heard Ephraim bemoaning himself, `Thou hast chastised me, And I am chastised, as a heifer not taught, Turn me back, and I turn back, For thou `art' Jehovah my God. For after my turning back I repented, And after my being instructed I struck on the thigh, I have been ashamed, I have also blushed, For I have borne the reproach of my youth. A precious son is Ephraim to Me? A child of delights? For since My speaking against him, I do thoroughly remember him still, Therefore have My bowels been moved for him, I do greatly love him, An affirmation of Jehovah. Set up for thee signs, make for thee heaps, Set thy heart to the highway, the way thou wentest, Turn back, O virgin of Israel, Turn back unto these thy cities. Till when dost thou withdraw thyself, O backsliding daughter? For Jehovah hath prepared a new thing in the land, Woman doth compass man. Thus said Jehovah of Hosts, God of Israel, Still they say this word in the land of Judah, And in its cities, In My turning back `to' their captivity, Jehovah doth bless thee, habitation of righteousness, Mountain of holiness. And dwelt in Judah have husbandmen, and in all its cities together, And they have journeyed in order. For I have satiated the weary soul, And every grieved soul I have filled.' On this I have awaked, and I behold, and my sleep hath been sweet to me. Lo, days are coming, an affirmation of Jehovah, And I have sown the house of Israel, And the house of Judah, With seed of man, and seed of beast. And it hath been, as I watched over them to pluck up, And to break down, and to throw down, And to destroy, and to afflict; So do I watch over them to build, and to plant, An affirmation of Jehovah. In those days they do not say any more: Fathers have eaten unripe fruit, And the sons' teeth are blunted. But -- each for his own iniquity doth die, Every man who is eating the unripe fruit, Blunted are his teeth. Lo, days are coming, an affirmation of Jehovah, And I have made with the house of Israel And with the house of Judah a new covenant, Not like the covenant that I made with their fathers, In the day of My laying hold on their hand, To bring them out of the land of Egypt, In that they made void My covenant, And I ruled over them -- an affirmation of Jehovah. For this `is' the covenant that I make, With the house of Israel, after those days, An affirmation of Jehovah, I have given My law in their inward part, And on their heart I do write it, And I have been to them for God, And they are to me for a people.
Take with you words, and turn to Jehovah, Say ye unto Him: `Take away all iniquity, and give good, And we do render the fruit of our lips. Asshur doth not save us, on a horse we ride not, Nor do we say any more, Our God, to the work of our hands, For in Thee find mercy doth the fatherless.' I heal their backsliding, I love them freely, For turned back hath Mine anger from him. I am as dew to Israel, he flourisheth as a lily, And he striketh forth his roots as Lebanon. Go on do his sucklings, And his beauty is as an olive, And he hath fragrance as Lebanon. Return do the dwellers under his shadow, They revive `as' corn, and flourish as a vine, His memorial `is' as wine of Lebanon. O Ephraim, what to Me any more with idols? I -- I afflicted, and I cause him to sing: `I `am' as a green fir-tree,' From Me is thy fruit found. Who `is' wise, and doth understand these? Prudent, and knoweth them? For upright are the ways of Jehovah, And the righteous go on in them, And the transgressors stumble therein!
And it hath come to pass afterwards, I do pour out My Spirit on all flesh, And prophesied have your sons and your daughters, Your old men do dream dreams, Your young men do see visions. And also on the men-servants, and on the maid-servants, In those days I do pour out My Spirit. And I have given wonders in the heavens, and in the earth, Blood and fire, and columns of smoke. The sun is turned to darkness, and the moon to blood, Before the coming of the day of Jehovah, The great and the fearful. And it hath come to pass, Every one who calleth in the name of Jehovah is delivered, For in mount Zion and in Jerusalem there is an escape, As Jehovah hath said, And among the remnants whom Jehovah is calling!
Therefore, lo, I am enticing her, And have caused her to go to the wilderness, And I have spoken unto her heart, And given to her her vineyards from thence, And the valley of Achor for an opening of hope, And she hath responded there as in the days of her youth, And as in the day of her coming up out of the land of Egypt. And it hath come to pass, in that day, An affirmation of Jehovah, Thou dost call Me -- My husband, And dost not call Me any more -- My lord. And I have turned aside the names of the lords from her mouth, And they are not remembered any more by their name. And I have made to them a covenant in that day, with the beast of the field, And with the fowl of the heavens, And the creeping thing of the ground, And bow, and sword, and war I break from off the land, And have caused them to lie down confidently. And I have betrothed thee to Me to the age, And betrothed thee to Me in righteousness, And in judgment, and kindness, and mercies, And betrothed thee to Me in faithfulness, And thou hast known Jehovah. And it hath come to pass in that day, I answer -- an affirmation of Jehovah, I answer the heavens, and they answer the earth. And the earth doth answer the corn, And the new wine, and the oil, And they answer Jezreel. And I have sowed her to Me in the land, And I have pitied Lo-Ruhamah, And I have said to Lo-Ammi, My people thou `art', and it saith, My God!'
And leaders of Judah have said in their heart, `Strength to me `are' the inhabitants of Jerusalem, In Jehovah of Hosts their God.' In that day I make the leaders of Judah As a hearth of fire among trees, And as a torch of fire in a sheaf, And they have consumed -- on the right and on the left -- all the peoples round about, And Jerusalem hath inhabited again her place in Jerusalem. And saved hath Jehovah the tents of Judah first, So that become not great against Judah Doth the beauty of the house of David, And the beauty of the inhabitant of Jerusalem. In that day cover over doth Jehovah the inhabitant of Jerusalem, And the stumbling among them hath been in that day as David, And the house of David as God -- As a messenger of Jehovah -- before them. And it hath come to pass, in that day, I seek to destroy all the nations Who are coming in against Jerusalem, And I have poured on the house of David, And on the inhabitant of Jerusalem, A spirit of grace and supplications, And they have looked unto Me whom they pierced, And they have mourned over it, Like a mourning over the only one, And they have been in bitterness for it, Like a bitterness over the first-born.
Comfort ye, comfort ye, My people, saith your God. Speak to the heart of Jerusalem, and call to her, That her warfare hath been completed, That accepted hath been her punishment, That she hath received from the hand of Jehovah Double for all her sins. A voice is crying -- in a wilderness -- Prepare ye the way of Jehovah, Make straight in a desert a highway to our God. Every valley is raised up, And every mountain and hill become low, And the crooked place hath become a plain, And the entangled places a valley. And revealed hath been the honour of Jehovah, And seen `it' have all flesh together, For the mouth of Jehovah hath spoken. A voice is saying, `Call,' And he said, `What do I call?' All flesh `is' grass, and all its goodliness `is' As a flower of the field: Withered hath grass, faded the flower, For the Spirit of Jehovah blew upon it, Surely the people `is' grass; Withered hath grass, faded the flower, But a word of our God riseth for ever. On a high mountain get thee up, O Zion, Proclaiming tidings, Lift up with power thy voice, O Jerusalem, proclaiming tidings, Lift up, fear not, say to cities of Judah, `Lo, your God.' Lo, the Lord Jehovah with strength cometh, And His arm is ruling for Him, Lo, His hire `is' with Him, and His wage before Him. As a shepherd His flock He feedeth, With His arm He gathereth lambs, And in His bosom He carrieth `them': Suckling ones He leadeth. Who hath measured in the hollow of his hand the waters? And the heavens by a span hath meted out, And comprehended in a measure the dust of the earth, And hath weighed in scales the mountains, And the hills in a balance? Who hath meted out the Spirit of Jehovah, And, `being' His counsellor, doth teach Him! With whom consulted He, That he causeth Him to understand? And teacheth Him in the path of judgment, And teacheth Him knowledge? And the way of understanding causeth Him to know? Lo, nations as a drop from a bucket, And as small dust of the balance, have been reckoned, Lo, isles as a small thing He taketh up. And Lebanon is not sufficient to burn, Nor its beasts sufficient for a burnt-offering. All the nations `are' as nothing before Him, Less than nothing and emptiness, They have been reckoned to Him. And unto whom do ye liken God, And what likeness do ye compare to Him? The graven image poured out hath a artizan, And a refiner with gold spreadeth it over, And chains of silver he is refining. He who is poor `by' heave-offerings, A tree not rotten doth choose, A skilful artizan he seeketh for it, To establish a graven image -- not moved. Do ye not know -- do ye not hear? Hath it not been declared from the first to you? Have ye not understood `From' the foundations of the earth? He who is sitting on the circle of the earth, And its inhabitants `are' as grasshoppers, He who is stretching out as a thin thing the heavens, And spreadeth them as a tent to dwell in. He who is making princes become nothing, Judges of earth as emptiness hath made; Yea, they have not been planted, Yea, they have not been sown, Yea, not taking root in the earth is their stock, And also He hath blown upon them, and they wither, And a whirlwind as stubble taketh them away. And unto whom do ye liken Me, And `am' I equal? saith the Holy One. Lift up on high your eyes, And see -- who hath prepared these? He who is bringing out by number their host, To all of them by name He calleth, By abundance of strength (And `he is' strong in power) not one is lacking. Why sayest thou, O Jacob? and speakest thou, O Israel? `My way hath been hid from Jehovah, And from my God my judgment passeth over.' Hast thou not known? hast thou not heard? The God of the age -- Jehovah, Preparer of the ends of the earth, Is not wearied nor fatigued, There is no searching of His understanding. He is giving power to the weary, And to those not strong He increaseth might. Even youths are wearied and fatigued, And young men utterly stumble, But those expecting Jehovah pass `to' power, They raise up the pinion as eagles, They run and are not fatigued, They go on and do not faint!
Cry aloud, O daughter of Zion, shout, O Israel, Rejoice and exult with the whole heart, O daughter of Jerusalem. Jehovah hath turned aside thy judgments, He hath faced thine enemy, The king of Israel, Jehovah, `is' in thy midst, Thou seest evil no more. In that day it is said to Jerusalem, `Fear not, O Zion, let not thy hands be feeble. Jehovah thy God `is' in thy midst, A mighty one doth save, He rejoiceth over thee with joy, He doth work in His love, He joyeth over thee with singing.' Mine afflicted from the appointed place I have gathered, from thee they have been, Bearing for her sake reproach. Lo, I am dealing with all afflicting thee at that time, And I have saved the halting one, And the driven out ones I do gather, And have set them for a praise and for a name, In all the land of their shame. At that time I bring you in, Even at the time of My assembling you, For I give you for a name, and for a praise, Among all peoples of the land, In My turning back `to' your captivity before your eyes, said Jehovah!
Thus said Jehovah: Lo, I turn back `to' the captivity of the tents of Jacob, And his dwelling places I pity, And the city hath been built on its heap, And the palace according to its ordinance remaineth. And gone forth from them hath thanksgiving, And the voice of playful ones, And I have multiplied them and they are not few, And made them honourable, and they are not small. And his sons have been as aforetime, And his company before Me is established, And I have seen after all his oppressors. And his honourable one hath been of himself, And his ruler from his midst goeth forth, And I have caused him to draw near, And he hath drawn nigh unto Me, For who `is' he who hath pledged his heart To draw nigh unto Me? An affirmation of Jehovah. And ye have been to Me for a people, And I am to you for God.
For, thus said Jehovah of Hosts, As I did purpose to do evil to you, When your fathers made Me wroth, Said Jehovah of Hosts, and I did not repent, So I have turned back, I have purposed, in these days, To do good with Jerusalem, And with the house of Judah -- fear not!
And thou, son of man, prophesy concerning Gog, and thou hast said: Thus said the Lord Jehovah: Lo, I `am' against thee, O Gog, Prince of Rosh, Meshech, and Tubal, And have turned thee back, and enticed thee, And caused thee to come up from the sides of the north, And brought thee in against mountains of Israel, And have smitten thy bow out of thy left hand, Yea, thine arrows out of thy right I cause to fall. On mountains of Israel thou fallest, Thou, and all thy bands, and the peoples who `are' with thee, To ravenous fowl -- a bird of every wing, And `to' a beast of the field, I have given thee for food. On the face of the field thou fallest, for I have spoken, An affirmation of the Lord Jehovah. And I have sent a fire against Magog, And against the confident inhabitants of the isles, And they have known that I `am' Jehovah. And My holy name I make known in the midst of My people Israel, And I pollute not My holy name any more, And known have the nations that I, Jehovah, the Holy One, `am' in Israel. Lo, it hath come, and it hath been done, An affirmation of the Lord Jehovah, It `is' the day of which I spake. And gone out have the inhabitants of cities of Israel, And they have burned and kindled `a fire', With armour, and shield, and buckler, With bow, and with arrows, And with hand-staves, and with javelins, And they have caused a fire to burn with them seven years, And they do not take wood out of the field, Nor do they hew out of the forests, For with armour they cause the fire to burn, And they have spoiled their spoilers, And they have plundered their plunderers, An affirmation of the Lord Jehovah. And it hath come to pass, in that day, I give to Gog a place there -- a grave in Israel, the valley of those passing by, east of the sea, and it is stopping those passing by, and they have buried there Gog, and all his multitude, and have cried, O valley of the multitude of Gog! And the house of Israel have buried them -- in order to cleanse the land -- seven months. Yea, all the people of the land have buried them, and it hath been to them for a name -- the day of My being honoured -- an affirmation of the Lord Jehovah. And men for continual employment they separate, passing on through the land, burying with those passing by those who are left on the face of the earth, to cleanse it: at the end of seven months they search. And those passing by have passed through the land, and seen a bone of man, and one hath constructed near it a sign till those burying have buried it in the valley of the multitude of Gog. And also the name of the city `is' The multitude; and they have cleansed the land. And thou, son of man, thus said the Lord Jehovah: Say to the bird -- every wing, and to every beast of the field: Be assembled and come in, Be gathered from round about, For My sacrifice that I am sacrificing for you, A great sacrifice on mountains of Israel, And ye have eaten flesh, and drunk blood. Flesh of the mighty ye do eat, And blood of princes of the earth ye drink, Of rams, of lambs, and of he-goats, Of calves, fatlings of Bashan -- all of them. And ye have eaten fat to satiety, And ye have drunk blood -- to drunkenness, Of My sacrifice that I sacrificed for you. And ye have been satisfied at My table with horse and rider, Mighty man, and every man of war, An affirmation of the Lord Jehovah. And I have given My honour among nations, And seen have all the nations My Judgment that I have done, And My hand that I have laid on them. And known have the house of Israel that I `am' Jehovah their God, From that day and henceforth. And known have the nations that for their iniquity, Removed have the house of Israel, Because they have trespassed against Me, And I do hide My face from them, And give them into the hand of their adversaries, And they fall by sword -- all of them. According to their uncleanness, And according to their transgressions, I have done with them, And I do hide My face from them. Therefore, thus said the Lord Jehovah: Now do I bring back the captivity of Jacob, And I have pitied all the house of Israel, And have been zealous for My holy name. And they have forgotten their shame, And all their trespass that they trespassed against Me, In their dwelling on their land confidently and none troubling. In My bringing them back from the peoples, I have assembled them from the lands of their enemies, And I have been sanctified in them before the eyes of the many nations, And they have known that I `am' Jehovah their God, In My removing them unto the nations, And I have gathered them unto their land, And I leave none of them any more there. And I hide not any more My face from them, In that I have poured out My spirit on the house of Israel, An affirmation of the Lord Jehovah!'
Rejoice exceedingly, O daughter of Zion, Shout, O daughter of Jerusalem, Lo, thy King doth come to thee, Righteous -- and saved is He, Afflicted -- and riding on an ass, And on a colt -- a son of she-asses. And I have cut off the chariot from Ephraim, And the horse from Jerusalem, Yea, cut off hath been the bow of battle, And he hath spoken peace to nations, And his rule `is' from sea unto sea, And from the river unto the ends of earth. Also thou -- by the blood of thy covenant, I have sent thy prisoners out of the pit, There is no water in it. Turn back to a fenced place, Ye prisoners of the hope, Even to-day a second announcer I restore to thee. For I have trodden for Me Judah, A bow I have filled `with' Ephraim, And I have stirred up thy sons, O Zion, Against thy sons, O Javan, And I have set thee as the sword of a hero. And Jehovah doth appear for them, And gone forth as lightning hath His arrow, And the Lord Jehovah with a trumpet bloweth, And He hath gone with whirlwinds of the south. Jehovah of Hosts doth cover them over, And they consumed, and subdued sling-stones, Yea, they have drunk, They have made a noise as wine, And they have been full as a bowl, As corners of an altar. And saved them hath Jehovah their God In that day, as a flock of His people, For stones of a crown are displaying themselves over His ground. For what His goodness! and what His beauty! Corn the young men, And new wine the virgins -- make fruitful!
Rule Thou Thy people with Thy rod, The flock of Thine inheritance, Dwelling alone `in' a forest in the midst of Carmel, They enjoy Bashan and Gilead as in days of old. According to the days of thy coming forth out of the land of Egypt, I do shew it wonderful things. See do nations, and they are ashamed of all their might, They lay a hand on the mouth, their ears are deaf. They lick dust as a serpent, as fearful things of earth, They tremble from their enclosures, Of Jehovah our God they are afraid, Yea, they are afraid of Thee. Who `is' a God like Thee? taking away iniquity, And passing by the transgression of the remnant of His inheritance, He hath not retained for ever His anger, Because He -- He delighteth `in' kindness. He doth turn back, He pitieth us, He doth subdue our iniquities, And Thou castest into the depths of the sea all their sins. Thou givest truth to Jacob, kindness to Abraham, That thou hast sworn to our fathers, from the days of antiquity!
And another messenger did follow, saying, `Fall, fall, did Babylon, the great city, because of the wine of the wrath of her whoredom she hath given to all nations to drink.' And a third messenger did follow them, saying in a great voice, `If any one the beast doth bow before, and his image, and doth receive a mark upon his forehead, or upon his hand, he also shall drink of the wine of the wrath of God, that hath been mingled unmixed in the cup of His anger, and he shall be tormented in fire and brimstone before the holy messengers, and before the Lamb, and the smoke of their torment doth go up to ages of ages; and they have no rest day and night, who are bowing before the beast and his image, also if any doth receive the mark of his name. Here is endurance of the saints: here `are' those keeping the commands of God, and the faith of Jesus.' And I heard a voice out of the heaven saying to me, `Write: Happy are the dead who in the Lord are dying from this time!' `Yes, (saith the Spirit,) That they may rest from their labours -- and their works do follow them!' And I saw, and lo, a white cloud, and upon the cloud `one' sitting like to a son of man, having upon his head a golden crown, and in his hand a sharp sickle;
And he hath stood and delighted in the strength of Jehovah, In the excellency of the name of Jehovah his God, And they have remained, For now he is great unto the ends of earth. And this `one' hath been peace, Asshur! when he doth come into our land, And when he doth tread in our palaces, We have raised against him seven shepherds, And eight anointed of man. And they have afflicted the land of Asshur with the sword, And the land of Nimrod at its openings, And he hath delivered from Asshur when he doth come into our land, And when he treadeth in our borders. And the remnant of Jacob hath been in the midst of many peoples, As dew from Jehovah -- as showers on the herb, That waiteth not for man, nor stayeth for the sons of men.
Lo, the eyes of the Lord Jehovah `are' on the sinful kingdom, And I have destroyed it from off the face of the ground, Only, I destroy not utterly the house of Jacob, An affirmation of Jehovah. For lo, I am commanding, And I have shaken among all the nations the house of Israel, As `one' doth shake with a sieve, And there falleth not a grain `to' the earth. By sword die do all sinners of My people, Who are saying, `Not overtake, or go before, For our sakes, doth evil.' In that day I raise the tabernacle of David, that is fallen, And I have repaired their breaches, And its ruins I do raise up, And I have built it up as in days of old. So that they possess the remnant of Edom, And all the nations on whom My name is called, An affirmation of Jehovah -- doer of this. Lo, days are coming -- an affirmation of Jehovah, And come nigh hath the ploughman to the reaper, And the treader of grapes to the scatterer of seed, And the mountains have dropt juice, And all the hills do melt. And I have turned back `to' the captivity of My people Israel, And they have built desolate cities, and inhabited, And have planted vineyards, and drunk their wine, And made gardens, and eaten their fruit. And I have planted them on their own ground, And they are not plucked up any more from off their own ground, That I have given to them, said Jehovah thy God!
And thou, son of man, prophesy unto mountains of Israel, and thou hast said, O mountains of Israel, hear a word of Jehovah. Thus said the Lord Jehovah: Because the enemy said against you, Aha, and the high places of old for a possession have been to us, therefore, prophesy, and thou hast said: Thus said the Lord Jehovah: Because, even because, of desolating, And of swallowing you up from round about, For your being a possession to the remnant of the nations, And ye are taken up on the tip of the tongue, And `are' an evil report of the people. Therefore, O mountains of Israel, Hear a word of the Lord Jehovah: Thus said the Lord Jehovah, to mountains, and to hills, To streams, and to valleys, And to wastes that `are' desolate, And to cities that are forsaken, That have been for a prey, And for a scorn, to the remnant of the nations who `are' round about. Therefore, thus said the Lord Jehovah: Have I not, in the fire of My jealousy, Spoken against the remnant of the nations, And against Edom -- all of it, Who gave My land to themselves for a possession, With the joy of the whole heart -- with despite of soul, For the sake of casting it out for a prey? Therefore, prophesy concerning the ground of Israel, And thou hast said to mountains, and to hills, To streams, and to valleys, Thus said the Lord Jehovah: Lo, I, in My jealousy, and in My fury, I have spoken, Because the shame of nations ye have borne. Therefore, thus said the Lord Jehovah: I -- I have lifted up My hand, Do not -- the nations who `are' with you from round about -- they their own shame bear? And ye, O mountains of Israel, Your branch ye give out, and your fruits ye bear for My people Israel, For they have drawn near to come. For, lo, I `am' for you, and have turned to you, And ye have been tilled and sown. And I have multiplied on you men, All the house of Israel -- all of it, And the cities have been inhabited, And the wastes are built. And I have multiplied on you man and beast, And they have multiplied and been fruitful, And I have caused you to dwell according to your former states, And I have done better than at your beginnings, And ye have known that I `am' Jehovah. And I have caused man to walk over you, -- My people Israel, And they possess thee, and thou hast been to them for an inheritance, And thou dost add no more to bereave them. Thus said the Lord Jehovah: Because they are saying to you: A devourer of men `art' thou, And a bereaver of thy nations thou hast been, Therefore, man thou devourest no more, And thy nations thou causest not to stumble any more, An affirmation of the Lord Jehovah. And I proclaim not unto thee any more the shame of the nations, And the reproach of peoples thou bearest no more, And thy nations stumble not any more, An affirmation of the Lord Jehovah.' And there is a word of Jehovah unto me, saying, `Son of man, The house of Israel are dwelling on their land, And they defile it by their way and by their doings, As the uncleanness of a separated one hath their way been before Me. And I do pour out My fury upon them For the blood that they shed on the land, And with their idols they have defiled it. And I scatter them among nations, And they are spread through lands, According to their way, and according to their doings, I have judged them. And one goeth in unto the nations whither they have gone, And they pollute My holy name by saying to them, The people of Jehovah `are' these, And from His land they have gone forth. And I have pity on My holy name, That the house of Israel have polluted among nations whither they have gone in. Therefore, say to the house of Israel, Thus said the Lord Jehovah: Not for your sake am I working, O house of Israel, But -- for My holy name, That ye have polluted among nations whither ye have gone in. And I have sanctified My great name, That is profaned among nations, That ye have polluted in your midst, And known have the nations that I `am' Jehovah, An affirmation of the Lord Jehovah, In My being sanctified in you before your eyes. And I have taken you out of the nations, And have gathered you out of all the lands, And I have brought you in unto your land, And I have sprinkled over you clean water, And ye have been clean; From all your uncleannesses, and from all your idols, I do cleanse you. And I have given to you a new heart, And a new spirit I give in your midst, And I have turned aside the heart of stone out of your flesh, And I have given to you a heart of flesh. And My Spirit I give in your midst, And I have done this, so that in My statutes ye walk, And My judgments ye keep, and have done them. And ye have dwelt in the land that I have given to your fathers, And ye have been to Me for a people, And I -- I am to you for God. And I have saved you from all your uncleannesses, And I have called unto the corn, and multiplied it, And I have put no famine upon you. And I have multiplied the fruit of the tree, And the increase of the field, So that ye receive not any more a reproach of famine among nations. And ye have remembered your ways that `are' evil, And your doings that `are' not good, And have been loathsome in your own faces, For your iniquities, and for your abominations. Not for your sake am I working, An affirmation of the Lord Jehovah, Be it known to you, Be ashamed and confounded, because of your ways, O house of Israel. Thus said the Lord Jehovah: In the day of My cleansing you from all your iniquities, I have caused the cities to be inhabited, And the wastes have been built, And the desolate land is tilled, Instead of which it was a desolation before the eyes of every passer by, And they have said: This land, that was desolated, Hath been as the garden of Eden, And the cities -- the wasted, And the desolated, and the broken down, Fenced places have remained. And known have the nations who are left round about you, That I Jehovah have built the thrown down, I have planted the desolated: I Jehovah have spoken, and I have done `it'. Thus said the Lord Jehovah: Yet this I am required, By the house of Israel to do to them, I multiply them as a flock of men,
In that day there is on bells of the horse, `Holy to Jehovah,' And the pots in the house of Jehovah Have been as bowls before the altar. And every pot in Jerusalem, and in Judah, Have been holy to Jehovah of Hosts, And all those sacrificing have come in, And have taken of them, and boiled in them, And there is no merchant any more in the house of Jehovah of Hosts in that day!
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Jeremiah 29
Commentary on Jeremiah 29 John Gill's Exposition of the Bible
INTRODUCTION TO JEREMIAH 29
Thus chapter contains a letter of Jeremiah to the captives in Babylon; and gives an account of another sent from thence by Shemaiah to the people at Jerusalem; and is closed with threatening him with punishment for so doing. Jeremiah's letter concerns both the captives at Babylon, and the people left at Jerusalem, The persons to whom and by whom it was sent, and the time of writing and sending it, are mentioned in Jeremiah 29:1; and though the prophet was the amanuensis, God was the author of it, as well as of their captivity, Jeremiah 29:4; the contents of, it, respecting the captives, are advices to them to provide for their comfortable settlement in Babylon, and not think of returning quickly, by building houses, planting gardens, marrying, and giving in marriage, Jeremiah 29:5; and to seek and pray for the prosperity of the place where they were; in which their own was concerned, Jeremiah 29:7; to give no heed to their false prophets and diviners, Jeremiah 29:8; and to expect a return to Jerusalem at the end of seventy years; which they might be assured of, since God had resolved upon it in his own mind, Jeremiah 29:10; and especially if they called upon him, prayed to him, and sought him heartily, Jeremiah 29:12; the other part of the letter respects the Jews in Jerusalem; concerning whom the captives are directed to observe, that both the king and people should suffer much by sword, famine, pestilence, and captivity, with the reason of it, Jeremiah 29:15; particularly it is foretold, that Ahab and Zedekiah, two lying prophets, should be made an example of vengeance; and a proverbial curse should be taken of them, because of their villany, lewdness, and lies, Jeremiah 29:20; next follows some account of Shemaiah's letter from Babylon, to the people and priests at Jerusalem, stirring them up against Jeremiah the prophet; which came to be known, by the priests reading it to him, Jeremiah 29:24; upon which Shemaiah is threatened with punishment, and his seed after him, Jeremiah 29:30.
Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem,.... The argument and tenor, the sum and substance, of an epistle, which the prophet Jeremiah, being at Jerusalem, wrote, under the inspiration of God, to his countrymen abroad, afterwards described; so the prophets under the Old Testament instructed the people, sometimes by their sermons and discourses delivered by word of mouth to them, and sometimes by letters and epistles; as did the apostles of the New Testament; and they were both ways useful and profitable to men:
unto the residue of the elders which were carried away captive; some perhaps dying by the way, and others quickly after they came to Babylon; some were left, who had been rulers or civil magistrates in Judea, and perhaps of the great sanhedrim:
and to the priests, and to the prophets: false prophets, as the Syriac version; for we read only of one true prophet that was carried captive, and that was Ezekiel; but of false prophets several:
and to all the people, whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon; which was eleven or twelve years before their last captivity thither. This was a catholic epistle, common to all the captives of every rank and class, age or sex.
After that Jeconiah the king,.... Of Judah; the same with Jehoiachin, who was carried captive into Babylon when he had reigned but three months:
and the queen; not Jeconiah's wife, for he had none; but his mother, whose name was Nehushta, and who was carried captive with him, 2 Kings 24:8;
and the eunuchs; or "chamberlains" to the queen; the Targum calls them princes; these were of the king's household, his courtiers; and such persons have been everywhere, and in all ages, court favourites:
and the princes of Judah and Jerusalem; the noblemen and grandees of the nation:
and the carpenters, and the smiths, were departed from Jerusalem; whom Nebuchadnezzar took with him, partly for his own use in his own country; and partly that the Jews might be deprived of such artificers, that could assist in fortifying their city, and providing them with military weapons; See Gill on Jeremiah 24:1.
By the hand of Elasah the son of Shaphan,.... Perhaps the brother of Ahikam, and of Jaazaniah, Jeremiah 26:24;
and Gemariah the son of Hilkiah; to distinguish him from Gemariah the son of Shaphan the scribe, Jeremiah 36:10;
whom Zedekiah king of Judah sent unto Babylon, to Nebuchadnezzar king of Babylon; as his ambassadors, on what account it is not certain; perhaps to pay the tribute money to him; or to treat with him about the restoration of some of the captives; or to cultivate friendship, and promise submission, and that he would faithfully keep the covenant he had made with him: and perhaps he might be jealous of Jeconiah using his interest with the king of Babylon for his restoration, which could not be acceptable to Zedekiah; and this might be one reason why he admitted his messengers to carry Jeremiah's letter to the captives, if he knew of it, or saw it; since it exhorted them not to think of a returns, but provide for a long continuance where they were; however, by the hand of these messengers Jeremiah sent his letter to them:
saying; as follows:
Thus saith the Lord of hosts, the God of Israel,.... For the letter was written by the order of the Lord, was endited by him, and was sent in his name, the prophet was only his amanuensis; and the titles which the Lord here takes are worthy of notice: "the Lord of hosts": of the armies above and below, that does according to his pleasure in heaven and in earth, with whom nothing is impossible; who could easily destroy the enemies of his people, and deliver them, either immediately by his power, or mediately by means of armies on earth, whom he could assemble, and send at pleasure; or by legions of angels at his command: "the God of Israel"; their covenant God; who still continued to be so, notwithstanding their sins and transgressions, and though in captivity in a foreign land; and a good him this, to preserve them from the idolatry of the country they were in, and to observe unto them that he only was to be worshipped by them:
unto all that are carried away captives: or, "to all of the captivity"; or, "to the whole captivity"F18לכל הגולה "universae migrationi", Schmidt; "omni transmigrationi", Pagninus, Montanus. ; high and low, rich and poor; this letter was an interesting one to them all:
whom I have caused to be carried away from Jerusalem unto Babylon; for though their sins and iniquities were the moving, meritorious, and procuring causes of their captivity; and Nebuchadnezzar and his army the instruments; yet God was the efficient cause: the Chaldeans could never have carried them captive, if the Lord had not willed it, or had not done it by them; for there is no "evil of this kind in a city, and the Lord hath not done it", Amos 3:6.
Build ye houses, and dwell in them,.... Intimating hereby that they must not expect a return into their own land in any short time, but that they should continue many years where they were; suggesting also, that as they had ability, so they should have liberty, of building themselves houses; nor should they be interrupted by their enemies; nor would their houses be taken from them, when built; but they should dwell peaceably and quietly in them, as their own; which they might assure themselves of from the Lord, who gives these, and the following directions:
and plant gardens, and eat the fruit of them; and live as comfortably as you can in a foreign country; plant your gardens with vines and pomegranates, and all sorts of fruitful trees the country produces; and fear not the fruit being taken away from you; depend upon it, you shall eat the fruit of your own labour, and not be deprived of it.
Take ye wives, and beget sons and daughters,.... That is, such as had no wives, who were either bachelors or widowers; not that they were to take wives of the Chaldeans, but of those of their own nation; for intermarriages with Heathens were forbidden them; and this they were to do, in order to propagate their posterity, and keep up a succession:
and take wives for your sons, and give your daughters to husbands; or "men"F19לאנשים "viris", Junius & Tremellius, Piscator, Schmidt. ; preserving and establishing the right of parents to give their children in marriage, and pointing to them their duty to provide suitable yoke fellows for them; and hereby is signified, that not only they, but their children after them, should continue in this state of captivity:
that they may bear sons and daughters, that ye may be increased there;
and not diminished; like their ancestors in Egypt, who grew very numerous amidst all their afflictions and bondage.
And seek the peace of the city,.... The prosperity and happiness of Babylon, or any other city in Chaldea, were they were placed: this they were to do by prayer and supplication to God, and by all other means that might be any ways conducive to the good of the state where they were:
whither I have caused you to be carried away captives; and as long as they continued so; for being under the protection of the magistrates of it, though Heathens, they owed them submission, and were under obligation to contribute to their peace and welfare:
and pray unto the Lord for it; the city, where they dwelt; for the continuance, safety, peace, and prosperity of it; and therefore much more ought the natives of a place to seek and pray for its good, and do all that in them lies to promote it; and still more should the saints and people of God pray for the peace of Jerusalem, or the church of God, where they are born, and brought up in a spiritual sense; see 1 Timothy 2:1;
for in the peace thereof shall ye have peace; which is an argument taken from self-interest; intimating, that while the city in which they were was in safety and prosperity, was in a flourishing condition, as to its health and trade, they would partake more or less with them of the same advantages; and on the other hand, should they be distressed with the sword, famine, or pestilence, or any grievous calamity, they would be involved in the same.
For thus saith the Lord of hosts, the God of Israel,.... See Gill on Jeremiah 29:4;
let not your prophets and your diviners, that be in the midst of you, deceive you; their false prophets, as the Targum; and there were many such in the captivity; see Ezekiel 13:2; and such who pretended to divine and foretell future things, and so impose upon the people, who were too apt to believe them; these insinuated, that in a little time they should have their liberty, and return to their own land again, contrary to the prophecies that came from the Lord himself:
neither hearken to your dreams which ye cause to be dreamed; for that of a speedy return to their own land was no other than a dream, which they both dreamed themselves; their thoughts running on it in the daytime, they dreamed of it at night; and fancied it was from the Lord; a divine dream; and so built much upon it; and also which they encouraged the false prophets and diviners to dream, and tell their dreams, by their listening to them, and being pleased with them, giving credit to them as if they came from God.
For they prophesy falsely unto you in my name,.... They pretended to have the authority of God for what they said; that their prophecies and dreams were from him, and as such they delivered them in his name; though they were false ones; that they might be the better received by the people:
I have not sent them, saith the Lord; they had no mission or commission from the Lord, no warrant or authority from him; they set up themselves; and ran without being sent; and prophesied out of their own hearts what came into their heads, the fancies of their own brain, or the delusions of Satan, under whose power and influence they were; therefore sad must be the case of a people giving heed to such seducing spirits.
For thus saith the Lord, that after seventy years be accomplished at Babylon,.... These seventy years are not to be reckoned from the last captivity under Zedekiah; nor from the precise present time; nor from the first of Jeconiah's captivity; but the fourth year of Jehoiakim, and the first of Nebuchadnezzar, when he first came up against Jerusalem; see Jeremiah 25:1;
I will visit you; in a way of mercy, by stirring up Cyrus king of Persia to grant them their liberty:
and perform my good word towards you, in causing you to return to this place; meaning the promise of return from their captivity to their own land; which was a good word of promise, a promise of good things; which was good news to them, and of which there was no doubt of its performance, since God is faithful who has promised, and is able also to perform. It was from hence, and Jeremiah 25:11; that Daniel learned the time of the captivity, and the return from it, Daniel 9:2.
For I know the thoughts that I think towards you, saith the Lord,.... The purposes and resolutions of his heart concerning their welfare, particularly the restoration of them to their own land; these were within him, and known to him, and him only; they were remembered by him, and continued with him, as the "thoughts of his heart are to all generations"; and so would not fail of being performed; men think and forget what they have thought of, and so it comes to nothing; but thus it is not with God; he has taken up many thoughts in a way of love, grace, and mercy, concerning sinful men; about their election in Christ; a provision of all spiritual blessings for them; redemption and salvation by Christ; their effectual calling, adoption, and eternal life:
thoughts of peace, and not of evil: or "for evil"F20ולא לרעה "et non in malum", Montanus, Cocceius, Schmidt. ; these thoughts were concerning the temporal peace and prosperity of the Jews in Babylon, and not of anything to their hurt; yea, even their captivity was for their good, Jeremiah 24:5; and thoughts concerning his spiritual Israel, their peace and reconciliation with God, and the manner of bringing it about, by the blood, sufferings, and death of his Son in human nature, with whom he consulted and agreed about this matter; and concerning their inward spiritual peace of mind and conscience now, and their eternal peace hereafter: nor does he ever think of evil for them; whatever evil he thinks towards others, angels or men, he thinks none towards them; and whatever evil befalls them, he means it for good, and it does work for good unto them; he cannot think otherwise concerning them, consistent with his everlasting and unchangeable love to them; since he has designed so much good for them, does so much to them, and has so much to bestow upon them. The issue of all which is,
to give you an expected end; a very desirable one; such as they wished and hoped to have, and expected; such as would put an end to all their troubles, and put them into the enjoyment of all good things promised and waited for. This, in the mystical sense, may have reference to the Messiah, in whom all God's thoughts of peace, concerning his special people, issue; he is the Alpha and Omega, the beginning and the end, of all things, Revelation 1:8; of all things in creation; of the Scriptures, promises and prophecies of it: "the end of the law for righteousness", Romans 10:4, the fulfilling end of it, by his obedience, and sufferings, and death; and who was to come, and did come, at the end of the Jewish world, at the end of their civil and ecclesiastical state: he was long promised and prophesied of and was much waited for and expected, by the saints before the flood; from thence to Moses; from Moses to David; from David to the Babylonian captivity; from thence to the times of his coming, when there was a general expectation of him; and expected end was then given, as an instance of grace and good will to men. It may also be applied to salvation by Christ; the end of all God's gracious purposes and designs; the end of the covenant of grace, the provisions, blessings, and promises of it; the end of Christ's coming into the world, and of his obedience and death; the end of his prayers and preparations now in heaven; and the end of the faith of the saints on earth: this is an end hoped, waited for, and expected by faith; and for which there is good reason; since it is wrought out, prepared, and promised; saints are heirs of it; and now it is nearer than when they believed; and will be bestowed as a free grace gift, through Jesus Christ our Lord; and will be enjoyed as the issue and result of God's eternal thoughts of peace concerning them. Some render it, "an expected reward"F21אחרית ותקוה "mercedem et quidem expectatam", Piscator; so Ben Melech. ; which is given at the end of the work: others, "posterity and hope"F23"Posteritatem et spem", Schmidt. ; a numerous posterity, and hope and expectation of good things from the Lord, promised in the days of the Messiah.
Then shall ye call upon me,.... When the expected end is about to be given; when God intends and is about to bestow a mercy, he gives his people a spirit of prayer to ask for it; and even the promise of it is a considerable argument to encourage and engage more to pray for it:
and ye shall go and pray unto me: walk in my ways; so Jarchi, Kimchi, and Ben Melech; or rather ye shall go into your private closets, or into those public places where prayer was wont to be made, and there put up your petitions; or it may be the meaning is, that they should continue praying unto him; should pray without ceasing, until they enjoyed the blessing, and had the expected end given them:
and I will hearken unto you: God is a God hearing prayer; he listens to the requests of his people, and answers them in his own time and way; which is no small encouragement to pray unto him.
And ye shall seek me, and find me,.... When persons seek the Lord aright, they always find him; a God hearing prayer; a God in Christ; bestowing favours upon them; granting them his presence; indulging them in communion with him; and favouring them with fresh supplies of his grace, and everything needful for them; every mercy, temporal and spiritual; that is, when they seek him in Christ, who is the only way to the Father, under the guidance and influence of the blessed Spirit; in the exercise of faith upon him and his promises; with fervency of spirit and ardour of mind; with diligence and importunity; with earnest desires and strong affections; and, as follows, with all sincerity of soul:
when ye shall search for me with all your heart; which, as Calvin rightly observes, does not design perfection, but integrity and sincerity; when they draw nigh with a true heart, and call upon him in truth, and search for him with eagerness, with a hearty desire to find him, as men search for gold, and silver, and hid treasure.
And I will be found of you, saith the Lord,.... As he is; when his favour is shown, his presence is enjoyed, and the blessing sought for is obtained:
and I will turn away your captivity; this designs the captivity of Jeconiah, or of the Jews that were carried captive with him; and which had its accomplishment when the Jews returned to their own land, upon the edict of Cyrus:
and I will gather you from all the nations, and from all the places whither I have driven you, saith the Lord; for though the greatest part might be carried to Babylon, and continue there; yet others might be removed or moved into other countries; and besides, this may respect their brethren who should come into captivity, and return with them at the end of the seventy years; for the expressions are very large and general:
and I will bring you again into the place whence I caused you to be carried away captive; that is, Jerusalem, and the land of Judea; though the Vulgate Latin version renders it,
"and I will make you to return from the place to which I have caused you to go captive;'
meaning Babylon. The sense comes to the same; but the common rendering is most agreeable to the Hebrew text.
Because ye have said,.... That is, some of them; for here the Lord, by the prophet, turns from the godly among the captives, whom he had been advising, encouraging, and comforting before, to those who gave heed to the false prophets, who promised them a speedy return to their own land, and which they believed; and therefore rejected and despised the prophecies of Jeremiah, and others:
the Lord hath raised us up prophets in Babylon; and therefore stood in no need of other prophets that were in Judea, or in Jerusalem, nor should hearken to them; but believe those that were raised up among themselves, rather than others at a distance; and though these were false prophets, yet, being such that prophesied to them things that were agreeable, they were willing to believe them, and to consider them, and receive them, as prophets sent of God, when they were not.
Know that thus saith the Lord,.... Or "for", or "wherefore thus saith the Lord"F24כי כה אמר "nam sic ait", Junius & Tremellius, Piscator, Cocceius; "ideo", Calvin; "ita namque", Schmidt. ; for the word "know" is not in the text, and seems needless; though it is also supplied by other interpretersF25"Scitote quod", Vatablus. . The words are illative, and follow upon the former; and the sense is, that since they gave heed to their false prophets in Babylon, who told them that they should quickly return; therefore the Lord sent the following message to them, informing them that it was so far from being true that they should in a short time return to Jerusalem, that, on the other hand, they that were there should soon be with them in captivity, or be destroyed:
of, or "concerning"
the king that sitteth on the throne of David; that is, King Zedekiah, who was then the reigning king at Jerusalem:
and of all the people that dwelleth in this city; the city Jerusalem, where Jeremiah was, and from whence this letter was written, in the name of the Lord, to the captives at Babylon:
and of your brethren that are not gone forth with you into captivity; that lived in the several parts of the land of Judea, who were left behind, and not carried captive, when those were to whom these words are directed.
Thus saith the Lord of hosts, behold, I will send upon them the sword,.... The sword of the Chaldeans, by which many of them should fall, as they did. The Targum is,
"I will send upon them those that kill with the sword:'
who, though they were prompted to come against the Jews, through a natural and ambitious desire of conquering and plundering, yet were sent of God; nor would they have come, had he not willed and suffered it:
the famine and the pestilence; to destroy others that escaped the sword; both these raged while Jerusalem was besieged by the Chaldeans:
and will make them like vile figs, that cannot be eaten, they are so evil; to which they are compared, Jeremiah 24:8. The sense is, that as they had made themselves wicked and corrupt, like naughty and rotten figs, so the Lord would deal with them as men do with such, cast them away, as good for nothing. The wordF26כתאנים השערים "tanquam ficus horrendas", Junius & Tremellius, Piscator; so Stockius, p. 1129. for "vile" signifies something horrible; and designs such figs so bad, that they even strike the eater of them with horror.
And I will persecute them with the sword, with the famine,
and with the pestilence,.... Or, "follow afterF1ורדפתי אחריהם "et persequar post eos", Calvin, Piscator. them"; such as should make their escape out of the city, and go into Egypt, or other countries, for shelter and safety, should be pursued by the vengeance of God, and should fall by sword, famine, or pestilence, in other places:
and will deliver them; such as should not perish by the above mentioned calamities:
to be removed to all the kingdoms of the earth; where they should be scattered, and live in exile: or "for a shaking to all the kingdoms of the earth"F2לזועה "in commotionem", Pagninus, Montanus, Schmidt. ; who should shake and tremble at such a dreadful spectacle of vengeance; or rather they should shake and tremble at the wrath of God upon them; or else their enemies, among whom they should be, should shake their heads at them, by way of insult and triumph over them:
to be a curse, and an astonishment, and an hissing, and a reproach,
among all the nations whither I have driven them; where men shall look at them with amazement, and curse theft, and hiss at them, and reproach them, as the offscouring of the world.
Because they have not hearkened to my words, saith the Lord,.... Which were spoken to them by the prophets; not hearkening to them, but despising them, were the same as not hearkening to him, and despising him; contempt of God, and his word, was the cause of their ruin; see 2 Chronicles 36:15;
which I sent unto them by my servants the prophets; such as Hosea, Isaiah, Micah, Jeremiah, and others:
rising up early, and sending them; which denotes the frequency of their mission; the diligent care of God towards them; and his earnest solicitude for their welfare; and the plenty of means they were favoured with; all which were aggravations of their sin:
but ye would not hear, saith the Lord; the words of the Lord by his prophets; the counsel and admonitions he gave them; but pursued their own ways and counsels, and listened to the false prophets.
Hear ye therefore the word of the Lord,.... What he was now about to say concerning their false prophets:
all ye of the captivity, whom I have sent from Jerusalem to Babylon; all that were carried captive along with Jeconiah. Some parts of this letter are directed to one sort of the captives, and others to another sort of them; some being good men, some bad; but what follows all are called upon to observe, good and bad; it being a prediction of a certain event, which they would see fulfilled in a short time; and therefore might be of service of them; to the godly, for the confirmation of them in the belief of what the Lord had promised; and to the rest, to make them stop giving heed to false prophets, that should here after arise.
Thus saith the Lord of hosts, the God of Israel,.... See Gill on Jeremiah 29:4;
of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you: two false prophets, of whom we have no account any where else but here; and are, no doubt, the prophets, or however two of them, that they of the captivity boasted of that God had raised unto them in Babylon, Jeremiah 29:15. The JewsF3R. Gedaliah Shalshelet Hakabala, fol. 80. 1. say, and so Jerom relates, that these are the two elders that attempted the chastity of Susannah:
behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon: they should be suffered to commit some crime against the state, of which notice should be given, and they should be seized as seditious persons; which was so permitted in providence, that they might be brought to punishment for other sins they were guilty of:
and he shall slay them before your eyes; by roasting them with fire: as follows:
And of them shall be taken up a curse by all the captivity of Judah which are in Babylon,.... A form of cursing; when they cursed anyone, or wished him ill, it should be in such like manner as follows; so odious and detestable would these men be afterwards to them, whom they, at least some of them, took to be the prophets of the Lord:
saying, the Lord make thee like Zedekiah, and like Ahab, whom the king of Babylon roasted in the fire; or "burnt them"F4קלם "combussit", Pagninus; "ustulavit", Munster; so Ben Melech says the word signifies "burning". ; not at once, but with a slow fire; so the Maccabees were roasted,
"Then the king, being in a rage, commanded pans and caldrons to be made hot: ' (2 Maccabees. 7:3)
Burning persons with fire, and casting them into a fiery furnace, were ways used by the Chaldeans in putting persons to death, Daniel 3:6; and roasting men at a fire was used by the ChineseF5Martin Hist. Sinic. p. 257. .
Because they have committed villany in Israel,.... Or "folly"F6נבלה "stultitiam", V. L. Schmidt. ; as the sins of adultery, and prophesying falsely, are afterwards mentioned. This was not the reason why the king of Babylon put them to death; though the JewsF7T. Bab. Sanhedrin. fol. 93. 1. have a tradition that they attempted the chastity of Nebuchadnezzar's daughter, for which reason he case them into a furnace; but rather it was on account of their prophesying immediate destruction to Babylon; and telling the captives that they should be delivered in a short time; and stirring them up to prepare to go to their own land; but the reasons here given are those which moved the Lord to deliver them into the hands of the king of Babylon for their destruction:
and have committed adultery with their neighbours' wives; which was a piece of villany, as well as folly; and which abundantly showed that these men were not the prophets of the Lord, or were sent by him, being such impure wretches:
and have spoken lying words in my name, which I have not commanded them; as that the people should return to their own land in a short time; this was another part of their villany and folly, and for which they were given up into the hands of the king of Babylon, to be punished:
even I know, and am a witness, saith the Lord; for though their adulteries might be very secretly committed, and their lying prophecies were not seen to be such by the people in common; yet God, who is omniscient, saw all their impurity, and knew all their lies and falsehood, and was, and would be, a swift witness against them, here and hereafter. The Targum is,
"and before me it is manifest, and my word is a witness, saith the Lord.'
Thus shalt thou speak to Shemaiah the Nehelamite,.... Or, "the dreamer"F8הנחלמי "quasi" חולם "somniator somniorum", Kimchi and Ben Melech. ; because he pretended to have dreams from the Lord; or because what he delivered as prophecies were mere dreams; as that the captives should quickly return to their own land; so Kimchi: but Jarchi takes it to be the name of a place, from whence he was so called; perhaps the place of his birth, or habitation formerly; so the Targum, paraphrasing
"who was of Halem;'
he was, another of the false prophets in Babylon. This latter part of the chapter is of a later date than the former; and refers to what was done after the above letter of Jeremiah came to the captives in Babylon; and after, the return of the messengers from thence, who brought, account how it was received, and what umbrage it gave to the false prophets:
saying; as follows:
Thus speaketh the Lord of hosts, the God of Israel, saying,.... See Gill on Jeremiah 29:4;
because thou hast sent letters in thy name unto all the people that are at Jerusalem; not in the name of the captives, whom he consulted not; nor with Ezekiel the prophet of the Lord, who was of the captivity; but in his own name, taking upon him to direct and order what should be done in Jerusalem. These letters were sent, very probably, by the hands of the king's messengers, when they returned, whose names are mentioned, Jeremiah 29:3; some of them were sent to the people, to set them against the prophet of the Lord, Jeremiah, that they might not give any heed and credit to him; and others to the priests, as follows:
and to Zephaniah the son of Maaseiah the priest; not the high, priest, but his sagan or deputy; the second priest, as he is called, Jeremiah 52:24; for Seraiah was high priest, unless he was now become high priest in his room. This Maaseiah was either his immediate parent, or else the head of that course to which Zephaniah belonged, as a common priest, which was the twenty fourth in order, 1 Chronicles 24:18;
saying: as follows:
The Lord hath made thee priest in the stead of Jehoiada the priest,.... The same with Seraiah, who might have more names than one, and Jehoiada be one of them, who either was removed, or carried captive; and this Zephaniah, his sagan of deputy, succeeded him. Some think he refers to the famous Jehoiada in the times of Joash, a great reformer; and that this man was another such an one for his zeal, or at least ought to be, which he would have him exert against Jeremiah; but the former seems most probable:
that ye should be officers in the house of the Lord; or "visitors", or "overseers"F9פקידים "inspectores", Cocceius, Gataker. there; that is, Zephaniah, and the rest of the priests; or that he should see to it, that there were proper officers set there, to take care of it, and suffer none to come in and prophesy there, to the hurt of the people, as he would insinuate:
for every man that is mad, and maketh himself a prophet; or, "against every man"F11לכל איש "adversus omnem virum", Calvin; "contra omnem virum", Schmidt. ; to prevent all enthusiastic persons, and such as are troubled with a frenzy in their brain, and set up themselves for prophets, from speaking in the name of the Lord; so the true prophets of old, and the apostles of Christ, and faithful ministers of the word, have always been represented as beside themselves, and as taking upon them an office that did not belong to them; and therefore should be restrained and persecuted by the higher powers:
that thou shouldest put him in prison, and in the stocks; the former of these words, according to the Hebrew, signifies an engine or instrument, in which the neck was put, like our pillory; and the latter an iron instrument for the hands, a manacle, or handcuff, as Kimchi; see Jeremiah 20:2; though this rather better agrees with the pillory, being a strait narrow place, in which the hands, feet, and neck, were putF12Vid. Hottinger. Smegma Orientale, l. 1. c. 7. p. 190. .
Now therefore why hast thou not reproved Jeremiah of Anathoth,.... Not by words only, but by actions; by beating and scourging, by pillory or imprisonment, and so restraining him from prophesying to the people:
which maketh himself a prophet unto you? takes upon him such an office, though not sent of the Lord, as he would insinuate: this shows the haughtiness and insolence of the false prophets in Babylon, to assume such authority to themselves, to dictate to the high priest, as Kimchi takes him to be, or however the second priest, what he should do, and to rebuke him for not doing his office.
For therefore he sent unto us in Babylon, saying,.... That is, Jeremiah the prophet; and this was the reason, because his mouth was not stopped, and he restrained from prophesying; so that Shemaiah lays all the blame on Zephaniah, and his brethren the priests; who, had they done their duty, would have prevented Jeremiah's letter to the captives, as he suggests; the purport of which was,
this captivity is long; so Kimchi, Abarbinel, and Ben Melech, supply it; or, "it is long"F13ארכה היא "longum est", Pagninus, Cocceius, Schmidt. ; it will be a long time before the captives shall return to their own land; and therefore they should not think of it, or provide for it; but, on the contrary, for their continuance in Babylon; giving the following advice:
build ye houses, and dwell in them; and plant gardens, and eat the fruit of them; referring to Jeremiah's letter; See Gill on Jeremiah 29:5.
And Zephaniah the priest read this letter,.... Of Shemaiah's to him, and the other priests:
in the ears of Jeremiah the prophet: whether out of good will, to let him know who were his enemies abroad; or out of ill will, to stir up the people against him; or in pretence of proceeding equitably with him; not taking him up, and punishing him before he brought the accusation and charge against him; and acquainted him who were his accusers, and what evidence there was, and heard what he had to say in his own defence whether one or the other is uncertain; however, by this means Jeremiah came to the knowledge of Shemaiah's letter.
When came the word of the Lord unto Jeremiah,.... After he had heard the letter read:
saying; as follows:
Send to all them of the captivity,.... Another letter; not to Shemaiah, but to the people, that they might all know that he was a false prophet; and how his lies were resented by the Lord; and what punishment should be inflicted on him and his, on account of them:
saying, thus saith the Lord concerning Shemaiah the Nehelamite; the letter, though written by the prophet, must be sent in the name of the Lord, declaring what he would do with the person mentioned, and the reason of it; which follows:
because that Shemaiah hath prophesied unto you, and I sent him not,
and he caused you to trust in a lie; that they should in a very little time return from their captivity to Jerusalem.
Therefore thus saith the Lord,.... Because he prophesied without being sent of God, and prophesied lies, by which the people were deceived:
behold, I will punish Shemaiah the Nehelamite, and his seed; not him only, but his posterity also: thus God sometimes visits the sins of parents on their children, they being, as it were, a part of themselves, and oftentimes partners with them in their iniquities:
he shall not have a man to dwell among this people; either at Babylon, or at Jerusalem, whither he had promised a speedy return:
neither shall he behold the good that I will do for my people, saith the Lord; by returning them, after seventy years captivity, to their own land, and to the enjoyment of all their privileges, civil and religious:
because he hath taught rebellion against the Lord; or, "a departureF14סרה "apostasiam", Junius & Tremellius, Piscator; "recessionem", Schmidt. from him"; taught men to revolt from him, and not give heed to his prophets; to disbelieve what he said by them, concerning their continuance in Babylon; which is called a rebellion against him; and being so heinous a crime, deserved the punishment denounced on him and his; rebels and their offspring are punished among men.