12 `And ye have called Me, and have gone, and have prayed unto Me, and I have hearkened unto you,
Call unto Me, and I do answer thee, yea, I declare to thee great and fenced things -- thou hast not known them.
And call Me in a day of adversity, I deliver thee, and thou honourest Me.
The desire of the humble Thou hast heard, O Jehovah. Thou preparest their heart; Thou causest Thine ear to attend,
The desire of those fearing Him He doth, And their cry He heareth, and saveth them.
And the king saith to me, `For what art thou seeking?' and I pray unto the God of the heavens, and say to the king, `If to the king `it be' good, and if thy servant be pleasing before thee, that thou send me unto Judah, unto the city of the graves of my fathers, and I built it.' And the king saith to me (and the queen is sitting near him), `How long is thy journey? and when dost thou return?' and it is good before the king, and he sendeth me away, and I set to him a time. And I say to the king, `If to the king `it be' good, letters let be given to me for the governors beyond the River, that they let me pass over till that I come in unto Judah: and a letter unto Asaph, keeper of the paradise that the king hath, that he give to me trees for beams `for' the gates of the palace that the house hath, and for the wall of the city, and for the house into which I enter;' and the king giveth to me, according to the good hand of my God upon me. And I come in unto the governors beyond the River, and give to them the letters of the king; and the king sendeth with me heads of a force, and horsemen; and Sanballat the Horonite heareth, and Tobiah the servant, the Ammonite, and it is evil to them -- a great evil -- that a man hath come in to seek good for the sons of Israel. And I come in unto Jerusalem, and I am there three days, and I rise by night, I and a few men with me, and have not declared to a man what my God is giving unto my heart to do for Jerusalem, and there is no beast with me except the beast on which I am riding. And I go out through the gate of the valley by night, and unto the front of the fountain of the dragon, and unto the gate of the dunghill, and I am measuring about the walls of Jerusalem, that are broken down, and its gates consumed with fire. And I pass over unto the gate of the fountain, and unto the pool of the king, and there is no place for the beast under me to pass over, and I am going up through the brook by night, and am measuring about the wall, and turn back, and come in through the gate of the valley, and turn back. And the prefects have not known whither I have gone, and what I am doing; and to the Jews, and to the priests, and to the freemen, and to the prefects, and to the rest of those doing the work, hitherto I have not declared `it'; and I say unto them, `Ye are seeing the evil that we are in, in that Jerusalem `is' waste, and its gates have been burnt with fire; come and we build the wall of Jerusalem, and we are not any more a reproach.' And I declare to them the hand of my God that is good upon me, and also the words of the king that he said to me, and they say, `Let us rise, and we have built;' and they strengthen their hands for good. And Sanballat the Horonite heareth, and Tobiah the servant, the Ammonite, and Geshem the Arabian, and they mock at us, and despise us, and say, `What `is' this thing that ye are doing? against the king are ye rebelling?' And I return them word, and say to them, `The God of the heavens -- He doth give prosperity to us, and we His servants rise and have built; and to you there is no portion, and right, and memorial in Jerusalem.'
For the people in Zion dwell in Jerusalem, Weep thou not, weeping, Pitying, He pitieth thee at the voice of thy cry, When He heareth He answereth thee.
And I have brought the third into fire, And refined them like a refining of silver, And have tried them like a trying of gold, It doth call in My name, and I answer it, I have said, `My people it `is',' And it saith, `Jehovah `is' my God!'
For Jehovah hath builded Zion, He hath been seen in His honour, He turned unto the prayer of the destitute, And He hath not despised their prayer.
and I set my face unto the Lord God, to seek `by' prayer and supplications, with fasting, and sackcloth, and ashes. And I pray to Jehovah my God, and confess, and say: `I beseech Thee, O Lord God, the great and the fearful, keeping the covenant and the kindness to those loving Him, and to those keeping His commands; we have sinned, and done perversely, and done wickedly, and rebelled, to turn aside from Thy commands, and from Thy judgments: and we have not hearkened unto Thy servants, the prophets, who have spoken in Thy name unto our kings, our heads, and our fathers, and to all the people of the land. `To Thee, O Lord, `is' the righteousness, and to us the shame of face, as `at' this day, to the men of Judah, and to the inhabitants of Jerusalem, and to all Israel, who are near, and who are far off, in all the lands whither Thou hast driven them, in their trespass that they have trespassed against Thee. `O Lord, to us `is' the shame of face, to our kings, to our heads, and to our fathers, in that we have sinned against Thee. `To the Lord our God `are' the mercies and the forgivenesses, for we have rebelled against Him, and have not hearkened to the voice of Jehovah our God, to walk in His laws, that He hath set before us by the hand of His servants the prophets; and all Israel have transgressed Thy law, to turn aside so as not to hearken to Thy voice; and poured on us is the execration, and the oath, that is written in the law of Moses, servant of God, because we have sinned against Him. `And He confirmeth His words that He hath spoken against us, and against our judges who have judged us, to bring in upon us great evil, in that it hath not been done under the whole heavens as it hath been done in Jerusalem, as it is written in the law of Moses, all this evil hath come upon us, and we have not appeased the face of Jehovah our God to turn back from our iniquities, and to act wisely in Thy truth. And Jehovah doth watch for the evil, and bringeth it upon us, for righteous `is' Jehovah our God concerning all His works that He hath done, and we have not hearkened to His voice. And now, O Lord our God, who hast brought forth Thy people from the land of Egypt by a strong hand, and dost make for Thee a name as at this day, we have sinned, we have done wickedly. `O Lord, according to all Thy righteous acts, let turn back, I pray Thee, Thine anger and Thy fury from Thy city Jerusalem, Thy holy mount, for by our sins, and by the iniquities of our fathers, Jerusalem and Thy people `are' for a reproach to all our neighbours; and now, hearken, O our God, unto the prayer of Thy servant, and unto his supplication, and cause Thy face to shine on Thy sanctuary that `is' desolate, for the Lord's sake. `Incline, O my God, Thine ear, and hear, open Thine eyes and see our desolations, and the city on which Thy name is called; for not for our righteous acts are we causing our supplications to fall before Thee, but for Thy mercies that `are' many. O lord, hear, O Lord, forgive; O Lord, attend and do; do not delay, for Thine own sake, O my God, for Thy name is called on Thy city, and on Thy people.'
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).