Jeremiah · Chapter 29

V. 1. Captives-There were two carryings into Babylon, the latter about eleven or twelve years after the former, the first was in the time of Jehoiakim, When the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths were carried away.

Verse 1. Now these are the words of the letter] This transaction took place in the first or second year of Zedekiah. It appears that the prophet had been informed that the Jews who had already been carried into captivity had, through the instigations of false prophets, been led to believe that they were to be brought out of their captivity speedily. Jeremiah, fearing that this delusion might induce them to take some hasty steps, ill comporting with their present state, wrote a letter to them, which he entrusted to an embassy which Zedekiah had sent on some political concerns to Nebuchadnezzar. The letter was directed to the elders, priests, prophets, and people who had been carried away captives to Babylon.

Verse 1. Now these are the words of the letter — Hebrew, rpsh yrbd, the words of the book, or writing, as both the LXX. and the Vulgate translate it. Although this title announces but one, Blaney gives it as his opinion that this chapter undeniably contains the substance of two writings sent at different times, which, he says, “is evident from comparing verse 28 with verses 4, 5, and that the distinction between them is at the end of verse 20. For in the first the prophet exhorts the captives to accommodate themselves to their present circumstances, under an assurance that their captivity would last to the end of seventy years; after which period, and not before, God would visit and restore them. And to prevent their listening to any false suggestions that might flatter them with hopes of a speedier return, he informs them of what would happen to their brethren that were left behind at Jerusalem, for whom a harder fate was reserved than for those that had been carried away. After this, finding, as it should seem, upon the return of the messengers, the little credit the first message had met with, he sends a second to the same persons, denouncing the divine judgments against three of their false prophets, by whose influence chiefly the people had been prevented from hearkening to his good advice.” The time when one or both of these written declarations of the divine will was sent to Babylon is not known, but it is thought to have been at the beginning of Zedekiah’s reign. By the residue of the elders, Lowth thinks that the remnant of the members of the Sanhedrim is intended, who were carried away captive in the third year of Jehoiakim’s reign, (Daniel 1:3,) or in Jeconiah’s captivity, (see 2 Kings 24:14,) many of whom might die by the hardships they suffered in their transportation. These, being persons of authority, were more likely to influence the rest of the people, and induce them to hearken to the prophet’s advice. Houbigant, however, not content with this interpretation, renders it, Unto the principal elders. Instead of prophets, here the LXX. read yeudoprofhtav, false prophets: but the Chaldee understands by the word the scribes or doctors of the law; while others again think that Ezekiel, (carried away with Jeconiah,) Daniel, and other prophets of the captivity, may be meant.

LETTER TO THE EXILES, 1-23.

To complete the history of this conflict between Jeremiah and those like Hananiah, who promised to the Jews the speedy downfall of Nebuchadnezzar’s power and the consequent restoration of those who had gone into captivity, there is given in this chapter the letter which Jeremiah wrote to those in Babylon to correct the false hopes which had sprung up there. As was to be expected, there was the same uneasiness at Babylon as at Jerusalem. The eager desire of these captives that the assurances of speedy release should come true, joined with an original impatience of foreign rule, doubtless created a dangerous tendency toward revolt. To correct this, to enlarge their view of God’s plans, and to lead them into his purposes more fully, this letter was written.

1. The words of the letter — The Substance or import of the letter. The exact form of words does not seem to be given. Residue of the elders — Those still surviving of the original company carried away. The time had not, indeed, been long, but it had doubtless been, for these people thus violently torn away from their homes and all ordinary conditions of safety and comfort, a time of unusual mortality. And they had not yet become so well organized in the land of their exile as that the places of these elders were promptly filled at their death.

Verses 2, 3. After that Jeconiah and the queen, &c. — By the queen is meant Jeconiah’s mother: see 2 Kings 24:12-15, where an account is given of this captivity. And the eunuchs — Or court-officers, as Dr. Waterland renders it; and the princes of Judah and Jerusalem — Men of authority and influence among the people. By the hand of Elasah, &c. — Zedekiah having some occasion to send two messengers to Babylon, Jeremiah, knowing that as there were false prophets at Jerusalem who fed the people with hopes of a speedy return, so there were some with them in Babylon, writes and sends the following prophecy by these two messengers, to quiet the people’s minds, disturbed by these false prophets, and excited to vain hopes, for which there was no ground at all.

2, 3. The queen — Rather, the queen-mother, Nehushta, daughter of Elnathan. See Jeremiah 13:18, and 2 Kings 24:8, 15. The eunuchs, the princes — The absence of the conjunction between these nouns would seem to imply that they are in apposition. If so, instead of “eunuchs” we ought to read officers, a sense which, according to Furst, but not to Gesenius, the original word has in several places: e,g., Jeremiah 20:7; 41:16; 2 Kings 24:12; 25:19. But it is possible that Keil’s conception of this sentence is correct, in that he finds here enumerated three general classes: 1) The court class, namely, the king, queen, and eunuchs. 2) The official class — the princes of Judah and Jerusalem. 3) The artisan class — carpenters and smiths; and, hence, the copula is omitted, marking the transition from the first to the second. Elasah the son of Shaphan — In chap. 26:24, Ahikam is so called, indicating that they were brothers. One of Ahikam’s sons was made governor by the Chaldeans. Jeremiah 39:14. It would hence appear that this was an influential family, and one sympathizing with Jeremiah. Of Gemriah we know nothing outside of this passage. But we must not confound him with that Gemariah, “son of Shaphan,” out of the window of whose room Jeremiah read Jehoiakim’s roll. Jeremiah 39:14. Whom Zedekiah… sent — Zedekiah himself went to Babylon in the fourth year of his reign. That he should also, on this occasion, have sent a formal embassy but illustrates how completely dependent he felt himself on the king of Babylon. As to the time of this embassy we have no knowledge.

V. 3. By the hand-Zedekiah having some occasion to send two messengers to Babylon. Jeremiah knowing that as there were false prophets at Jerusalem, who fed people with hopes of a speedy return, so there were some with them in Babylon, writes the following letter, and sends it by these two messengers, to quiet the peoples minds.

Verses 2, 3. After that Jeconiah and the queen, &c. — By the queen is meant Jeconiah’s mother: see 2 Kings 24:12-15, where an account is given of this captivity. And the eunuchs — Or court-officers, as Dr. Waterland renders it; and the princes of Judah and Jerusalem — Men of authority and influence among the people. By the hand of Elasah, &c. — Zedekiah having some occasion to send two messengers to Babylon, Jeremiah, knowing that as there were false prophets at Jerusalem who fed the people with hopes of a speedy return, so there were some with them in Babylon, writes and sends the following prophecy by these two messengers, to quiet the people’s minds, disturbed by these false prophets, and excited to vain hopes, for which there was no ground at all.

2, 3. The queen — Rather, the queen-mother, Nehushta, daughter of Elnathan. See Jeremiah 13:18, and 2 Kings 24:8, 15. The eunuchs, the princes — The absence of the conjunction between these nouns would seem to imply that they are in apposition. If so, instead of “eunuchs” we ought to read officers, a sense which, according to Furst, but not to Gesenius, the original word has in several places: e,g., Jeremiah 20:7; 41:16; 2 Kings 24:12; 25:19. But it is possible that Keil’s conception of this sentence is correct, in that he finds here enumerated three general classes: 1) The court class, namely, the king, queen, and eunuchs. 2) The official class — the princes of Judah and Jerusalem. 3) The artisan class — carpenters and smiths; and, hence, the copula is omitted, marking the transition from the first to the second. Elasah the son of Shaphan — In chap. 26:24, Ahikam is so called, indicating that they were brothers. One of Ahikam’s sons was made governor by the Chaldeans. Jeremiah 39:14. It would hence appear that this was an influential family, and one sympathizing with Jeremiah. Of Gemriah we know nothing outside of this passage. But we must not confound him with that Gemariah, “son of Shaphan,” out of the window of whose room Jeremiah read Jehoiakim’s roll. Jeremiah 39:14. Whom Zedekiah… sent — Zedekiah himself went to Babylon in the fourth year of his reign. That he should also, on this occasion, have sent a formal embassy but illustrates how completely dependent he felt himself on the king of Babylon. As to the time of this embassy we have no knowledge.

Verse 4. Thus saith the Lord of hosts] This was the commencement of the letter.

Verses 4-7. Thus saith the Lord, Build ye houses, and plant gardens, &c. — It appears by the advice which the prophet here gives, that many of the captive Jews neglected to cultivate and plant the places allotted to them about Babylon; because they were not willing to bestow cost and pains for the advantage of others; since they flattered themselves that they were soon to return into Judea: and therefore, Jeremiah here admonishes them that their continuance in their captivity would be long enough for them, their sons and their grandsons, to enjoy the fruit of their labours there; and that, therefore, if they regarded their own ease and accommodation, they should set about making the places of their captivity as convenient and agreeable to them as they could. And seek the peace of the city, &c. — Pray and desire, and do all that lies in your power, that Babylon may enjoy peace, and remain in safety, because you yourselves must be partakers of its prosperity or adversity, as it is appointed by God for you to remain there seventy years. The word peace here, as elsewhere, signifies safety and plenty of all things. Observe here, reader, it is the duty of all private persons to submit to the government that protects them, and to pray for the prosperity of it: see Ezra 6:10; 1 Timothy 2:1, 2. And if the governing powers are persecutors or enemies to the truth, it must be left to God to execute upon them the judgments he has denounced against tyrants and oppressors; which judgments the Jews expected that God would execute upon Babylon in due time, Psalm 137:8, 9.

4. Whom I have caused to be carried away — Thus laying the firm foundation for their faith and contentment with their providential allotment. In any place where God sends his people they ought to be content.

Verse 5. Build ye houses] Prepare for a long continuance in your present captivity. Provide yourselves with the necessaries of life, and multiply in the land, that ye may become a powerful people.

Verses 4-7. Thus saith the Lord, Build ye houses, and plant gardens, &c. — It appears by the advice which the prophet here gives, that many of the captive Jews neglected to cultivate and plant the places allotted to them about Babylon; because they were not willing to bestow cost and pains for the advantage of others; since they flattered themselves that they were soon to return into Judea: and therefore, Jeremiah here admonishes them that their continuance in their captivity would be long enough for them, their sons and their grandsons, to enjoy the fruit of their labours there; and that, therefore, if they regarded their own ease and accommodation, they should set about making the places of their captivity as convenient and agreeable to them as they could. And seek the peace of the city, &c. — Pray and desire, and do all that lies in your power, that Babylon may enjoy peace, and remain in safety, because you yourselves must be partakers of its prosperity or adversity, as it is appointed by God for you to remain there seventy years. The word peace here, as elsewhere, signifies safety and plenty of all things. Observe here, reader, it is the duty of all private persons to submit to the government that protects them, and to pray for the prosperity of it: see Ezra 6:10; 1 Timothy 2:1, 2. And if the governing powers are persecutors or enemies to the truth, it must be left to God to execute upon them the judgments he has denounced against tyrants and oppressors; which judgments the Jews expected that God would execute upon Babylon in due time, Psalm 137:8, 9.

5. Build ye houses — A command which stands in bold antagonism to the prophecy of Hananiah the prophet. A majority of them would live and die in that land; hence, the more stable their life there the better for them. The command to take wives involves the same assumption — that at least for the present generation, this land of exile is their home.

Verses 4-7. Thus saith the Lord, Build ye houses, and plant gardens, &c. — It appears by the advice which the prophet here gives, that many of the captive Jews neglected to cultivate and plant the places allotted to them about Babylon; because they were not willing to bestow cost and pains for the advantage of others; since they flattered themselves that they were soon to return into Judea: and therefore, Jeremiah here admonishes them that their continuance in their captivity would be long enough for them, their sons and their grandsons, to enjoy the fruit of their labours there; and that, therefore, if they regarded their own ease and accommodation, they should set about making the places of their captivity as convenient and agreeable to them as they could. And seek the peace of the city, &c. — Pray and desire, and do all that lies in your power, that Babylon may enjoy peace, and remain in safety, because you yourselves must be partakers of its prosperity or adversity, as it is appointed by God for you to remain there seventy years. The word peace here, as elsewhere, signifies safety and plenty of all things. Observe here, reader, it is the duty of all private persons to submit to the government that protects them, and to pray for the prosperity of it: see Ezra 6:10; 1 Timothy 2:1, 2. And if the governing powers are persecutors or enemies to the truth, it must be left to God to execute upon them the judgments he has denounced against tyrants and oppressors; which judgments the Jews expected that God would execute upon Babylon in due time, Psalm 137:8, 9.

LETTER TO THE EXILES, 1-23.

To complete the history of this conflict between Jeremiah and those like Hananiah, who promised to the Jews the speedy downfall of Nebuchadnezzar’s power and the consequent restoration of those who had gone into captivity, there is given in this chapter the letter which Jeremiah wrote to those in Babylon to correct the false hopes which had sprung up there. As was to be expected, there was the same uneasiness at Babylon as at Jerusalem. The eager desire of these captives that the assurances of speedy release should come true, joined with an original impatience of foreign rule, doubtless created a dangerous tendency toward revolt. To correct this, to enlarge their view of God’s plans, and to lead them into his purposes more fully, this letter was written.

1. The words of the letter — The Substance or import of the letter. The exact form of words does not seem to be given. Residue of the elders — Those still surviving of the original company carried away. The time had not, indeed, been long, but it had doubtless been, for these people thus violently torn away from their homes and all ordinary conditions of safety and comfort, a time of unusual mortality. And they had not yet become so well organized in the land of their exile as that the places of these elders were promptly filled at their death.

Verse 7. Seek the peace of the city] Endeavour to promote, as far as you can, the prosperity of the places in which ye sojourn. Let no disaffection appear in word or act. Nothing can be more reasonable than this. Wherever a man lives and has his nourishment and support, that is his country as long as he resides in it. If things go well with that country, his interest is promoted by the general prosperity, he lives at comparative ease, and has the necessaries of life cheaper; and unless he is in a state of cruel servitude, which does not appear to have been the case with those Israelites to whom the prophet writes, (those of the first captivity,) they must be nearly, if not altogether, in as good a state as if they had been in the country that gave them birth. And in this case they were much better off than their brethren now in Judea, who had to contend with famine and war, and scarcely any thing before them but God’s curse and extermination.

Verses 4-7. Thus saith the Lord, Build ye houses, and plant gardens, &c. — It appears by the advice which the prophet here gives, that many of the captive Jews neglected to cultivate and plant the places allotted to them about Babylon; because they were not willing to bestow cost and pains for the advantage of others; since they flattered themselves that they were soon to return into Judea: and therefore, Jeremiah here admonishes them that their continuance in their captivity would be long enough for them, their sons and their grandsons, to enjoy the fruit of their labours there; and that, therefore, if they regarded their own ease and accommodation, they should set about making the places of their captivity as convenient and agreeable to them as they could. And seek the peace of the city, &c. — Pray and desire, and do all that lies in your power, that Babylon may enjoy peace, and remain in safety, because you yourselves must be partakers of its prosperity or adversity, as it is appointed by God for you to remain there seventy years. The word peace here, as elsewhere, signifies safety and plenty of all things. Observe here, reader, it is the duty of all private persons to submit to the government that protects them, and to pray for the prosperity of it: see Ezra 6:10; 1 Timothy 2:1, 2. And if the governing powers are persecutors or enemies to the truth, it must be left to God to execute upon them the judgments he has denounced against tyrants and oppressors; which judgments the Jews expected that God would execute upon Babylon in due time, Psalm 137:8, 9.

7. In the peace thereof shall ye have peace — A truth so fundamental as to be well nigh universal. The life of the individual is laid in that of the community. Only in extremely exceptional cases can he be prosperous while “the city” is in ferment and wretchedness.

Verse 8. Neither hearken to your dreams] Rather, dreamers; for it appears there was a class of such persons, who not only had acquired a facility of dreaming themselves, but who undertook to interpret the dreams of others.

Verse 8. For thus saith the Lord of hosts — The prophet continues to speak by the authority of God; Let not your prophets, &c., deceive you — Suffer not yourselves to be deluded by them. While we have the word of God, by which to try the spirits, it is our own fault if we be deceived; for by it we may be directed. Neither hearken to your dreams which ye cause to be dreamed — The LXX. render this clause, kai mh akouete eiv ta enupnia umwn, a umeiv enupniazesqe, hearken not, or attend not, to your dreams which you dream. Thus also the Vulgate. Blaney, however, prefers translating the words, Neither hearken ye to your dealers in dreams, whom ye cause to dream; observing, “These dreamers might be said to be made, or encouraged, to dream, by the easy credit given to their impostures, and the reputation and respect they thereby acquired.” Some have thought it probable that those who interpreted dreams (which sort of people abounded in Babylon) used to interpret all the dreams of Jews, on which they were consulted, to signify their speedy return to their own country; as they knew that this was what the Jews earnestly wished for, and would be glad to hear, and consequently be induced to consult these interpreters the more frequently; who therein found their profit.

8. Your diviners, that be in the midst of you — Even in Babylon false prophets were stimulating the delusive hope of a speedy restoration. Which ye cause to be dreamed — The translation here has been objected to, but is to be approved. It expresses the people’s morbid appetite for these prophecies. So, in later times, have the “itching ears” of the people often originated a low and unworthy type of religious teaching.

LETTER TO THE EXILES, 1-23.

To complete the history of this conflict between Jeremiah and those like Hananiah, who promised to the Jews the speedy downfall of Nebuchadnezzar’s power and the consequent restoration of those who had gone into captivity, there is given in this chapter the letter which Jeremiah wrote to those in Babylon to correct the false hopes which had sprung up there. As was to be expected, there was the same uneasiness at Babylon as at Jerusalem. The eager desire of these captives that the assurances of speedy release should come true, joined with an original impatience of foreign rule, doubtless created a dangerous tendency toward revolt. To correct this, to enlarge their view of God’s plans, and to lead them into his purposes more fully, this letter was written.

1. The words of the letter — The Substance or import of the letter. The exact form of words does not seem to be given. Residue of the elders — Those still surviving of the original company carried away. The time had not, indeed, been long, but it had doubtless been, for these people thus violently torn away from their homes and all ordinary conditions of safety and comfort, a time of unusual mortality. And they had not yet become so well organized in the land of their exile as that the places of these elders were promptly filled at their death.

V. 10. After-From this text it appears that the seventy years captivity, were to be accounted from the first carrying into captivity in the time of Jehoiakim, so that eleven years of it were elapsed, before Zedekiah was carried away.

Verse 10. For thus saith the Lord] It has been supposed that a very serious transposition of verses has taken place here; and it has been proposed to read after Jeremiah 29:9 the sixteenth to the nineteenth inclusive; then the tenth, and on to the fourteenth inclusive; then the twentieth, the fifteenth, the twenty-first, and the rest regularly to the end. That after seventy years be accomplished] talm ypl lephi meloth, “at the mouth of the accomplishment,” or “fill to the mouth.” Seventy years is the measure which must be filled;—fill this to the brim;—complete this measure, and then you shall be visited and released. The whole seventy must be completed; expect no enlargement before that time.

Verses 10-14. After seventy years be accomplished at Babylon — Hebrews, hnv µy[bv talm ypl, literally, At the mouth of the accomplishment of seventy years. “And as the mouth of a river, metaphorically, denotes the extremity of its course, where it discharges its waters into the sea; so, by a farther metaphor drawn from hence, ypl seems to denote being at the full end of a certain period or limited course of time, where it is just going to lose itself in, and mix with, the ocean of eternity. Here therefore we are to understand that, ‘at the very instant of, or immediately upon, the completion of seventy years,’ the restoration of the Jews should take place.” — Blaney. These seventy years of the captivity, it appears, are to be computed from the fourth year of Jehoiakim, which, in the Scripture account, is the first year of Nebuchadnezzar’s reign: see note on Jeremiah 25:1. I will visit you and perform my good word — My promise, in causing, rather, of causing you to return, &c. — There were but few, comparatively speaking, of those captives that returned in person into their own country, Ezra 3:12. Therefore, this promise was chiefly fulfilled in their posterity; and it is common in Scripture to speak of blessings bestowed upon the children, as if they had been actually fulfilled to their progenitors. For I know the thoughts that I think toward you — And God’s works agree exactly with his thoughts; for he doeth all things according to the counsel of his own will. Thoughts of peace, or good, and not of evil — Even that which seems evil is designed for good, and will at last appear to have actually wrought for good: to give you an expected end — Hebrew, hwqtw tyrja, literally, to give you an end and expectation, or, as Blaney translates it, to make your latter end even an object of hope: see chap. 31:17. Then shall ye call upon me — That is, when you place your hope in me only, and that with assurance, and not wavering; and I will hearken unto you — A sure token of God’s favour Jeremiah 33:3, as his rejecting men, and casting them off, is expressed by his hiding his face and refusing to hear their prayers, Jeremiah 14:12; Lamentations 3:8, 44. And ye shall seek me and find me — According to my promises made Leviticus 26:40-45; Deuteronomy 30:2, 3; Psalm 32:6. When ye shall search for me with all your heart — Observe, reader, in seeking God, we must search for him, that we may find him; must search for directions in seeking him, &c., for encouragements to our faith and hope: we must continue, and take pains in seeking him, namely, in seeking his favour, his image, and communion with him; and this we must do with our heart — That is, in sincerity and uprightness, and with all our heart, that is with vigour and fervency, putting forth all that is within us in prayer: and those who thus seek God shall find him, and know, by experience, that he is their bountiful rewarder, Hebrews 11:6, for he never said to such, Seek ye me in vain.

Verse 10. After seventy years. See Jeremiah 26:1. Zechariah fixes the captivity at the same number of years, and he flourished sometime after Jeremiah’s death. No doubt the captivity was exactly seventy years from the fourth year of Jehoiakim, when Jeconiah, the heir apparent, with about twenty thousand of the guards, the nobles, and artisans was carried to Babylon. As to the difficulties of the chronology which seem to make more than seventy years, they belong to critics, and they are common to every other subject of Hebrew history.

10. Seventy years — See Jeremiah 25:11.

V. 11. To give-This deliverance will not depend upon your merits, but upon my own mercy, and kind thoughts and purposes I have for the seed of Abraham my servant, and I am resolved in my own thoughts what to do, I intend not the blotting out of the name of Israel from the earth, but to give such an end to their trouble as themselves expect and desire.

Verse 11. Thoughts of peace] Here God gives them to understand, 1. That his love was moved towards them. 2. That he would perform his good word, his promises often repeated, to them. 3. That for the fulfilment of these they must pray, seek, and search. 4. That he would hearken, and they should find him; provided, 5. They sought him with their whole heart, Jeremiah 29:10-13.

Verses 10-14. After seventy years be accomplished at Babylon — Hebrews, hnv µy[bv talm ypl, literally, At the mouth of the accomplishment of seventy years. “And as the mouth of a river, metaphorically, denotes the extremity of its course, where it discharges its waters into the sea; so, by a farther metaphor drawn from hence, ypl seems to denote being at the full end of a certain period or limited course of time, where it is just going to lose itself in, and mix with, the ocean of eternity. Here therefore we are to understand that, ‘at the very instant of, or immediately upon, the completion of seventy years,’ the restoration of the Jews should take place.” — Blaney. These seventy years of the captivity, it appears, are to be computed from the fourth year of Jehoiakim, which, in the Scripture account, is the first year of Nebuchadnezzar’s reign: see note on Jeremiah 25:1. I will visit you and perform my good word — My promise, in causing, rather, of causing you to return, &c. — There were but few, comparatively speaking, of those captives that returned in person into their own country, Ezra 3:12. Therefore, this promise was chiefly fulfilled in their posterity; and it is common in Scripture to speak of blessings bestowed upon the children, as if they had been actually fulfilled to their progenitors. For I know the thoughts that I think toward you — And God’s works agree exactly with his thoughts; for he doeth all things according to the counsel of his own will. Thoughts of peace, or good, and not of evil — Even that which seems evil is designed for good, and will at last appear to have actually wrought for good: to give you an expected end — Hebrew, hwqtw tyrja, literally, to give you an end and expectation, or, as Blaney translates it, to make your latter end even an object of hope: see chap. 31:17. Then shall ye call upon me — That is, when you place your hope in me only, and that with assurance, and not wavering; and I will hearken unto you — A sure token of God’s favour Jeremiah 33:3, as his rejecting men, and casting them off, is expressed by his hiding his face and refusing to hear their prayers, Jeremiah 14:12; Lamentations 3:8, 44. And ye shall seek me and find me — According to my promises made Leviticus 26:40-45; Deuteronomy 30:2, 3; Psalm 32:6. When ye shall search for me with all your heart — Observe, reader, in seeking God, we must search for him, that we may find him; must search for directions in seeking him, &c., for encouragements to our faith and hope: we must continue, and take pains in seeking him, namely, in seeking his favour, his image, and communion with him; and this we must do with our heart — That is, in sincerity and uprightness, and with all our heart, that is with vigour and fervency, putting forth all that is within us in prayer: and those who thus seek God shall find him, and know, by experience, that he is their bountiful rewarder, Hebrews 11:6, for he never said to such, Seek ye me in vain.

11. An expected end — Literally, a destiny (a future) and a hope; that is, a desirable future.

Verses 10-14. After seventy years be accomplished at Babylon — Hebrews, hnv µy[bv talm ypl, literally, At the mouth of the accomplishment of seventy years. “And as the mouth of a river, metaphorically, denotes the extremity of its course, where it discharges its waters into the sea; so, by a farther metaphor drawn from hence, ypl seems to denote being at the full end of a certain period or limited course of time, where it is just going to lose itself in, and mix with, the ocean of eternity. Here therefore we are to understand that, ‘at the very instant of, or immediately upon, the completion of seventy years,’ the restoration of the Jews should take place.” — Blaney. These seventy years of the captivity, it appears, are to be computed from the fourth year of Jehoiakim, which, in the Scripture account, is the first year of Nebuchadnezzar’s reign: see note on Jeremiah 25:1. I will visit you and perform my good word — My promise, in causing, rather, of causing you to return, &c. — There were but few, comparatively speaking, of those captives that returned in person into their own country, Ezra 3:12. Therefore, this promise was chiefly fulfilled in their posterity; and it is common in Scripture to speak of blessings bestowed upon the children, as if they had been actually fulfilled to their progenitors. For I know the thoughts that I think toward you — And God’s works agree exactly with his thoughts; for he doeth all things according to the counsel of his own will. Thoughts of peace, or good, and not of evil — Even that which seems evil is designed for good, and will at last appear to have actually wrought for good: to give you an expected end — Hebrew, hwqtw tyrja, literally, to give you an end and expectation, or, as Blaney translates it, to make your latter end even an object of hope: see chap. 31:17. Then shall ye call upon me — That is, when you place your hope in me only, and that with assurance, and not wavering; and I will hearken unto you — A sure token of God’s favour Jeremiah 33:3, as his rejecting men, and casting them off, is expressed by his hiding his face and refusing to hear their prayers, Jeremiah 14:12; Lamentations 3:8, 44. And ye shall seek me and find me — According to my promises made Leviticus 26:40-45; Deuteronomy 30:2, 3; Psalm 32:6. When ye shall search for me with all your heart — Observe, reader, in seeking God, we must search for him, that we may find him; must search for directions in seeking him, &c., for encouragements to our faith and hope: we must continue, and take pains in seeking him, namely, in seeking his favour, his image, and communion with him; and this we must do with our heart — That is, in sincerity and uprightness, and with all our heart, that is with vigour and fervency, putting forth all that is within us in prayer: and those who thus seek God shall find him, and know, by experience, that he is their bountiful rewarder, Hebrews 11:6, for he never said to such, Seek ye me in vain.

12. Go and pray — The simple and obvious meaning is the true one. Go to the place of prayer, suggesting an organized religious life. Devout souls will be sure to find places of holy convocation. See Deuteronomy 4:29, 30; 30:1-5.

Verses 10-14. After seventy years be accomplished at Babylon — Hebrews, hnv µy[bv talm ypl, literally, At the mouth of the accomplishment of seventy years. “And as the mouth of a river, metaphorically, denotes the extremity of its course, where it discharges its waters into the sea; so, by a farther metaphor drawn from hence, ypl seems to denote being at the full end of a certain period or limited course of time, where it is just going to lose itself in, and mix with, the ocean of eternity. Here therefore we are to understand that, ‘at the very instant of, or immediately upon, the completion of seventy years,’ the restoration of the Jews should take place.” — Blaney. These seventy years of the captivity, it appears, are to be computed from the fourth year of Jehoiakim, which, in the Scripture account, is the first year of Nebuchadnezzar’s reign: see note on Jeremiah 25:1. I will visit you and perform my good word — My promise, in causing, rather, of causing you to return, &c. — There were but few, comparatively speaking, of those captives that returned in person into their own country, Ezra 3:12. Therefore, this promise was chiefly fulfilled in their posterity; and it is common in Scripture to speak of blessings bestowed upon the children, as if they had been actually fulfilled to their progenitors. For I know the thoughts that I think toward you — And God’s works agree exactly with his thoughts; for he doeth all things according to the counsel of his own will. Thoughts of peace, or good, and not of evil — Even that which seems evil is designed for good, and will at last appear to have actually wrought for good: to give you an expected end — Hebrew, hwqtw tyrja, literally, to give you an end and expectation, or, as Blaney translates it, to make your latter end even an object of hope: see chap. 31:17. Then shall ye call upon me — That is, when you place your hope in me only, and that with assurance, and not wavering; and I will hearken unto you — A sure token of God’s favour Jeremiah 33:3, as his rejecting men, and casting them off, is expressed by his hiding his face and refusing to hear their prayers, Jeremiah 14:12; Lamentations 3:8, 44. And ye shall seek me and find me — According to my promises made Leviticus 26:40-45; Deuteronomy 30:2, 3; Psalm 32:6. When ye shall search for me with all your heart — Observe, reader, in seeking God, we must search for him, that we may find him; must search for directions in seeking him, &c., for encouragements to our faith and hope: we must continue, and take pains in seeking him, namely, in seeking his favour, his image, and communion with him; and this we must do with our heart — That is, in sincerity and uprightness, and with all our heart, that is with vigour and fervency, putting forth all that is within us in prayer: and those who thus seek God shall find him, and know, by experience, that he is their bountiful rewarder, Hebrews 11:6, for he never said to such, Seek ye me in vain.

LETTER TO THE EXILES, 1-23.

To complete the history of this conflict between Jeremiah and those like Hananiah, who promised to the Jews the speedy downfall of Nebuchadnezzar’s power and the consequent restoration of those who had gone into captivity, there is given in this chapter the letter which Jeremiah wrote to those in Babylon to correct the false hopes which had sprung up there. As was to be expected, there was the same uneasiness at Babylon as at Jerusalem. The eager desire of these captives that the assurances of speedy release should come true, joined with an original impatience of foreign rule, doubtless created a dangerous tendency toward revolt. To correct this, to enlarge their view of God’s plans, and to lead them into his purposes more fully, this letter was written.

1. The words of the letter — The Substance or import of the letter. The exact form of words does not seem to be given. Residue of the elders — Those still surviving of the original company carried away. The time had not, indeed, been long, but it had doubtless been, for these people thus violently torn away from their homes and all ordinary conditions of safety and comfort, a time of unusual mortality. And they had not yet become so well organized in the land of their exile as that the places of these elders were promptly filled at their death.

Verse 14. I will gather you from all the nations] A quotation from Deuteronomy 30:3, and see also Deuteronomy 4:7.

Verses 10-14. After seventy years be accomplished at Babylon — Hebrews, hnv µy[bv talm ypl, literally, At the mouth of the accomplishment of seventy years. “And as the mouth of a river, metaphorically, denotes the extremity of its course, where it discharges its waters into the sea; so, by a farther metaphor drawn from hence, ypl seems to denote being at the full end of a certain period or limited course of time, where it is just going to lose itself in, and mix with, the ocean of eternity. Here therefore we are to understand that, ‘at the very instant of, or immediately upon, the completion of seventy years,’ the restoration of the Jews should take place.” — Blaney. These seventy years of the captivity, it appears, are to be computed from the fourth year of Jehoiakim, which, in the Scripture account, is the first year of Nebuchadnezzar’s reign: see note on Jeremiah 25:1. I will visit you and perform my good word — My promise, in causing, rather, of causing you to return, &c. — There were but few, comparatively speaking, of those captives that returned in person into their own country, Ezra 3:12. Therefore, this promise was chiefly fulfilled in their posterity; and it is common in Scripture to speak of blessings bestowed upon the children, as if they had been actually fulfilled to their progenitors. For I know the thoughts that I think toward you — And God’s works agree exactly with his thoughts; for he doeth all things according to the counsel of his own will. Thoughts of peace, or good, and not of evil — Even that which seems evil is designed for good, and will at last appear to have actually wrought for good: to give you an expected end — Hebrew, hwqtw tyrja, literally, to give you an end and expectation, or, as Blaney translates it, to make your latter end even an object of hope: see chap. 31:17. Then shall ye call upon me — That is, when you place your hope in me only, and that with assurance, and not wavering; and I will hearken unto you — A sure token of God’s favour Jeremiah 33:3, as his rejecting men, and casting them off, is expressed by his hiding his face and refusing to hear their prayers, Jeremiah 14:12; Lamentations 3:8, 44. And ye shall seek me and find me — According to my promises made Leviticus 26:40-45; Deuteronomy 30:2, 3; Psalm 32:6. When ye shall search for me with all your heart — Observe, reader, in seeking God, we must search for him, that we may find him; must search for directions in seeking him, &c., for encouragements to our faith and hope: we must continue, and take pains in seeking him, namely, in seeking his favour, his image, and communion with him; and this we must do with our heart — That is, in sincerity and uprightness, and with all our heart, that is with vigour and fervency, putting forth all that is within us in prayer: and those who thus seek God shall find him, and know, by experience, that he is their bountiful rewarder, Hebrews 11:6, for he never said to such, Seek ye me in vain.

LETTER TO THE EXILES, 1-23.

To complete the history of this conflict between Jeremiah and those like Hananiah, who promised to the Jews the speedy downfall of Nebuchadnezzar’s power and the consequent restoration of those who had gone into captivity, there is given in this chapter the letter which Jeremiah wrote to those in Babylon to correct the false hopes which had sprung up there. As was to be expected, there was the same uneasiness at Babylon as at Jerusalem. The eager desire of these captives that the assurances of speedy release should come true, joined with an original impatience of foreign rule, doubtless created a dangerous tendency toward revolt. To correct this, to enlarge their view of God’s plans, and to lead them into his purposes more fully, this letter was written.

1. The words of the letter — The Substance or import of the letter. The exact form of words does not seem to be given. Residue of the elders — Those still surviving of the original company carried away. The time had not, indeed, been long, but it had doubtless been, for these people thus violently torn away from their homes and all ordinary conditions of safety and comfort, a time of unusual mortality. And they had not yet become so well organized in the land of their exile as that the places of these elders were promptly filled at their death.

V. 15. Because-The prophet here turns his speech to some wicked Jews, that were in Babylon, or in Judea.

Verse 15. Because ye have said] The Septuagint very properly insert this verse between the twentieth and the twenty-first, and thus the connexion here is not disturbed, and the connexion below completed.

Verse 15. Because ye have said, &c. — The LXX. have transposed this verse, and placed it “where,” says Blaney, “it undoubtedly ought to stand,” immediately before verse 21; “this emendation,” says he, “I have adopted, as by it a due order and connection are restored, both in the place from whence the verse is removed, and in that to which it is transferred, a sufficient proof of its authenticity.” The Lord hath raised us up prophets in Babylon — This is meant of the false prophets who foretold nothing but peace and prosperity. The reader will easily observe how properly this sentence, as Blaney has just observed, would follow verse 20, and precede verse 21, and how well it would connect with both.

15. Ye have said — The connexion here is evident, though some have denied that there is any, and have decided this verse to be an interpolation. The fact that there was still a king sitting on the throne of David was doubtless urged as a proof that the reverses which had come to the kingdom were merely temporary. They themselves were unfortunately prisoners and exiles, but the throne of David and the services of the temple were visible sacraments of God’s favour and presence with his people. Hence, in the land of their exile their prophets were busy in flattering their hopes of a speedy deliverance. And so, in this passage, the prophet takes the very ground from beneath their feet by predicting the complete overthrow of the government at Jerusalem.

V. 16. Of the king-Zedekiah.

Verses 16-19. Thus saith the Lord of the king and all the people, &c. — See Jeremiah 24:8-10; that dwell in this city — Namely, the city of Jerusalem, which is the city spoken of. I will make them like vile figs — Rather like sour figs, that cannot be eaten — The meaning is, I will deal with them as men deal with bad figs. They have made themselves vile and hateful, and I will use them accordingly. This refers to the vision, chap. 24., and the prophecy which we had there upon it. And I will deliver them to be a curse, &c. — A more severe punishment is denounced upon these than upon those of the two former captivities; because though warned by the example of Jehoiakim and Jeconiah, who suffered heavily for their perfidy, they yet again, a third time, broke the faith which they had pledged to the king of Babylon in the name of God, and despised all the admonitions and counsels of God by Jeremiah, as is observed in the next verse.

16. King… all the people… your brethren — The third noun is in apposition with the first and second, and hence the and of the translators is misleading. Omit it.

Verse 17. Behold, I will send upon them the sword] Do not envy the state of Zedekiah who sits on the throne of David, nor that of the people who are now in the land whence ye have been carried captive, (Jeremiah 29:16,) for “I will send the sword, the pestilence, and the famine upon them;” and afterwards shall cause them to be carried into a miserable captivity in all nations, (Jeremiah 29:18;) but ye see the worst of your own case, and you have God’s promise of enlargement when the proper time is come. The reader will not forget that the prophet is addressing the captives in Babylon.

Verses 16-19. Thus saith the Lord of the king and all the people, &c. — See Jeremiah 24:8-10; that dwell in this city — Namely, the city of Jerusalem, which is the city spoken of. I will make them like vile figs — Rather like sour figs, that cannot be eaten — The meaning is, I will deal with them as men deal with bad figs. They have made themselves vile and hateful, and I will use them accordingly. This refers to the vision, chap. 24., and the prophecy which we had there upon it. And I will deliver them to be a curse, &c. — A more severe punishment is denounced upon these than upon those of the two former captivities; because though warned by the example of Jehoiakim and Jeconiah, who suffered heavily for their perfidy, they yet again, a third time, broke the faith which they had pledged to the king of Babylon in the name of God, and despised all the admonitions and counsels of God by Jeremiah, as is observed in the next verse.

17. Vile figs — See Jeremiah 24:2, etc. The adjective is very expressive in the original — shuddering — such figs as make one shudder to taste them.

Verses 16-19. Thus saith the Lord of the king and all the people, &c. — See Jeremiah 24:8-10; that dwell in this city — Namely, the city of Jerusalem, which is the city spoken of. I will make them like vile figs — Rather like sour figs, that cannot be eaten — The meaning is, I will deal with them as men deal with bad figs. They have made themselves vile and hateful, and I will use them accordingly. This refers to the vision, chap. 24., and the prophecy which we had there upon it. And I will deliver them to be a curse, &c. — A more severe punishment is denounced upon these than upon those of the two former captivities; because though warned by the example of Jehoiakim and Jeconiah, who suffered heavily for their perfidy, they yet again, a third time, broke the faith which they had pledged to the king of Babylon in the name of God, and despised all the admonitions and counsels of God by Jeremiah, as is observed in the next verse.

18. I have driven them — God was the wind; man, the winnowing shovel. Compare Jeremiah 19:8; 24:9; and 25:18.

Verses 16-19. Thus saith the Lord of the king and all the people, &c. — See Jeremiah 24:8-10; that dwell in this city — Namely, the city of Jerusalem, which is the city spoken of. I will make them like vile figs — Rather like sour figs, that cannot be eaten — The meaning is, I will deal with them as men deal with bad figs. They have made themselves vile and hateful, and I will use them accordingly. This refers to the vision, chap. 24., and the prophecy which we had there upon it. And I will deliver them to be a curse, &c. — A more severe punishment is denounced upon these than upon those of the two former captivities; because though warned by the example of Jehoiakim and Jeconiah, who suffered heavily for their perfidy, they yet again, a third time, broke the faith which they had pledged to the king of Babylon in the name of God, and despised all the admonitions and counsels of God by Jeremiah, as is observed in the next verse.

19. Ye would not hear — The prophet classes those in exile with those among whom he has laboured at home, and says of them all, “ye would not hear.” But it is probable that to many of these leading captives he had personally ministered, and received from them only resistance and persecution.

Verse 20. Hear ye therefore the word] Dr. Blayney thinks there were two letters written by the prophet to the captives in Babylon, and that the first ends with this verse. That having heard, on the return of the embassy (Elasah and Gemariah, whom Zedekiah had sent to Babylon, and to whom the prophet entrusted the above letter, Jeremiah 29:3,) that the captives had not received his advises favourably, because they were deceived by false prophets among them, who promised them a speedier deliverance, he therefore wrote a second letter, beginning with the fifteenth verse, and going on with the twenty-first, &c., in which he denounces God’s judgments on three of the chief of those, Ahab, Zedekiah, and Shemaiah.

Verses 20-23. Hear all ye of the captivity whom I have sent, &c. — These phrases, I have sent, I have driven, &c., should be well observed by us. There is no evil or punishment in cities or nations, but, whoever be the instruments in bringing it on, God is the author of it. Thus saith the Lord of Ahab and of Zedekiah — Of these two persons we read no more in holy writ. That they pretended to be prophets, and to reveal God’s will, although he had not called them to any such office, nor had made known his will to them, and that therefore they had abused God’s name, we learn in this verse, and that they came to a miserable end we find in verse 22. He shall slay them before your eyes — As persons that disturbed the minds of the Jews, his subjects, and made them unwilling to submit to his government, by giving them hopes of a speedy deliverance from under it: see verses 7, 8. And of them shall be taken up a curse — That is, an imprecation shall be used, namely, The Lord make thee like Zedekiah, &c., or, May thou meet with punishment similar to that which these persons met with. Whom the king of Babylon roasted in the fire — Casting persons into the fire was a punishment used in that country, as appears from the history of Shadrach and his companions, Daniel 3. There was likewise in use a way of roasting persons by a gentle fire, to make them die by a more lingering death, such as Antiochus practised upon the seven brethren, 2 Mac. 7:5. The word here properly denotes this sort of punishment. Because they have committed villany in Israel, &c. — The Jewish rabbins, as Grotius here observes, have a traditionary notion, that these were the two elders who attempted the chastity of Susannah; the story of which they think to be true in part, though not altogether such as it is represented in the Greek. Some translate the words, Because they HAD committed villany, or, evil in Israel, and HAD committed adultery, &c., understanding them as assigning the cause why Nebuchadnezzar had roasted these persons alive, namely, because they had committed adultery, it being a custom among some of the eastern nations, and they suppose also among the Babylonians, to punish that crime in the most severe manner.

LETTER TO THE EXILES, 1-23.

To complete the history of this conflict between Jeremiah and those like Hananiah, who promised to the Jews the speedy downfall of Nebuchadnezzar’s power and the consequent restoration of those who had gone into captivity, there is given in this chapter the letter which Jeremiah wrote to those in Babylon to correct the false hopes which had sprung up there. As was to be expected, there was the same uneasiness at Babylon as at Jerusalem. The eager desire of these captives that the assurances of speedy release should come true, joined with an original impatience of foreign rule, doubtless created a dangerous tendency toward revolt. To correct this, to enlarge their view of God’s plans, and to lead them into his purposes more fully, this letter was written.

1. The words of the letter — The Substance or import of the letter. The exact form of words does not seem to be given. Residue of the elders — Those still surviving of the original company carried away. The time had not, indeed, been long, but it had doubtless been, for these people thus violently torn away from their homes and all ordinary conditions of safety and comfort, a time of unusual mortality. And they had not yet become so well organized in the land of their exile as that the places of these elders were promptly filled at their death.

Verse 21. He shall slay them before your eyes.] Nebuchadnezzar would be led by political reasons to punish these pretended prophets, as their predictions tended to make his Israelitish subjects uneasy and disaffected, and might excite them to rebellion. He therefore slew them; two of them, it appears, he burnt alive, viz., Ahab and Zedekiah, who are supposed by the rabbins to be the two elders who endeavoured to seduce Susanna, see Jeremiah 29:23. Burning alive was a Chaldean punishment, Daniel 3:6, and Amos 2:1. From them other nations borrowed it.

Verses 20-23. Hear all ye of the captivity whom I have sent, &c. — These phrases, I have sent, I have driven, &c., should be well observed by us. There is no evil or punishment in cities or nations, but, whoever be the instruments in bringing it on, God is the author of it. Thus saith the Lord of Ahab and of Zedekiah — Of these two persons we read no more in holy writ. That they pretended to be prophets, and to reveal God’s will, although he had not called them to any such office, nor had made known his will to them, and that therefore they had abused God’s name, we learn in this verse, and that they came to a miserable end we find in verse 22. He shall slay them before your eyes — As persons that disturbed the minds of the Jews, his subjects, and made them unwilling to submit to his government, by giving them hopes of a speedy deliverance from under it: see verses 7, 8. And of them shall be taken up a curse — That is, an imprecation shall be used, namely, The Lord make thee like Zedekiah, &c., or, May thou meet with punishment similar to that which these persons met with. Whom the king of Babylon roasted in the fire — Casting persons into the fire was a punishment used in that country, as appears from the history of Shadrach and his companions, Daniel 3. There was likewise in use a way of roasting persons by a gentle fire, to make them die by a more lingering death, such as Antiochus practised upon the seven brethren, 2 Mac. 7:5. The word here properly denotes this sort of punishment. Because they have committed villany in Israel, &c. — The Jewish rabbins, as Grotius here observes, have a traditionary notion, that these were the two elders who attempted the chastity of Susannah; the story of which they think to be true in part, though not altogether such as it is represented in the Greek. Some translate the words, Because they HAD committed villany, or, evil in Israel, and HAD committed adultery, &c., understanding them as assigning the cause why Nebuchadnezzar had roasted these persons alive, namely, because they had committed adultery, it being a custom among some of the eastern nations, and they suppose also among the Babylonians, to punish that crime in the most severe manner.

21. Ahab… Zedekiah — Of these men we have no knowledge outside of this passage. But the manner in which they are mentioned here attests their influence and their infamy. For two crimes, adultery and false prophesying, they would be roasted in the fire by the king of Babylon. The mention of prophesying a lie as one of the crimes for which they suffered may be explained by reference to Jehovah. The king of Babylon punished them for crimes against society; God, for rebellion and sacrilege. But it may be that even the king punished them for speaking lying words, because these words tended to produce uneasiness and incite to revolt.

Verses 20-23. Hear all ye of the captivity whom I have sent, &c. — These phrases, I have sent, I have driven, &c., should be well observed by us. There is no evil or punishment in cities or nations, but, whoever be the instruments in bringing it on, God is the author of it. Thus saith the Lord of Ahab and of Zedekiah — Of these two persons we read no more in holy writ. That they pretended to be prophets, and to reveal God’s will, although he had not called them to any such office, nor had made known his will to them, and that therefore they had abused God’s name, we learn in this verse, and that they came to a miserable end we find in verse 22. He shall slay them before your eyes — As persons that disturbed the minds of the Jews, his subjects, and made them unwilling to submit to his government, by giving them hopes of a speedy deliverance from under it: see verses 7, 8. And of them shall be taken up a curse — That is, an imprecation shall be used, namely, The Lord make thee like Zedekiah, &c., or, May thou meet with punishment similar to that which these persons met with. Whom the king of Babylon roasted in the fire — Casting persons into the fire was a punishment used in that country, as appears from the history of Shadrach and his companions, Daniel 3. There was likewise in use a way of roasting persons by a gentle fire, to make them die by a more lingering death, such as Antiochus practised upon the seven brethren, 2 Mac. 7:5. The word here properly denotes this sort of punishment. Because they have committed villany in Israel, &c. — The Jewish rabbins, as Grotius here observes, have a traditionary notion, that these were the two elders who attempted the chastity of Susannah; the story of which they think to be true in part, though not altogether such as it is represented in the Greek. Some translate the words, Because they HAD committed villany, or, evil in Israel, and HAD committed adultery, &c., understanding them as assigning the cause why Nebuchadnezzar had roasted these persons alive, namely, because they had committed adultery, it being a custom among some of the eastern nations, and they suppose also among the Babylonians, to punish that crime in the most severe manner.

Ver. 22. Zedekiah and Ahab, two false prophets whom the king of Babylon roasted in the fire. From the most ancient times wizards and witches have been burned: very many under the imputation of witchcraft were also burned, in the dark ages of the church. See on Exodus 22:18.

LETTER TO THE EXILES, 1-23.

To complete the history of this conflict between Jeremiah and those like Hananiah, who promised to the Jews the speedy downfall of Nebuchadnezzar’s power and the consequent restoration of those who had gone into captivity, there is given in this chapter the letter which Jeremiah wrote to those in Babylon to correct the false hopes which had sprung up there. As was to be expected, there was the same uneasiness at Babylon as at Jerusalem. The eager desire of these captives that the assurances of speedy release should come true, joined with an original impatience of foreign rule, doubtless created a dangerous tendency toward revolt. To correct this, to enlarge their view of God’s plans, and to lead them into his purposes more fully, this letter was written.

1. The words of the letter — The Substance or import of the letter. The exact form of words does not seem to be given. Residue of the elders — Those still surviving of the original company carried away. The time had not, indeed, been long, but it had doubtless been, for these people thus violently torn away from their homes and all ordinary conditions of safety and comfort, a time of unusual mortality. And they had not yet become so well organized in the land of their exile as that the places of these elders were promptly filled at their death.

Verse 23. Have committed adultery with their neighbours’ wives] This is supposed to refer to the case of Susanna. See above.

Verses 20-23. Hear all ye of the captivity whom I have sent, &c. — These phrases, I have sent, I have driven, &c., should be well observed by us. There is no evil or punishment in cities or nations, but, whoever be the instruments in bringing it on, God is the author of it. Thus saith the Lord of Ahab and of Zedekiah — Of these two persons we read no more in holy writ. That they pretended to be prophets, and to reveal God’s will, although he had not called them to any such office, nor had made known his will to them, and that therefore they had abused God’s name, we learn in this verse, and that they came to a miserable end we find in verse 22. He shall slay them before your eyes — As persons that disturbed the minds of the Jews, his subjects, and made them unwilling to submit to his government, by giving them hopes of a speedy deliverance from under it: see verses 7, 8. And of them shall be taken up a curse — That is, an imprecation shall be used, namely, The Lord make thee like Zedekiah, &c., or, May thou meet with punishment similar to that which these persons met with. Whom the king of Babylon roasted in the fire — Casting persons into the fire was a punishment used in that country, as appears from the history of Shadrach and his companions, Daniel 3. There was likewise in use a way of roasting persons by a gentle fire, to make them die by a more lingering death, such as Antiochus practised upon the seven brethren, 2 Mac. 7:5. The word here properly denotes this sort of punishment. Because they have committed villany in Israel, &c. — The Jewish rabbins, as Grotius here observes, have a traditionary notion, that these were the two elders who attempted the chastity of Susannah; the story of which they think to be true in part, though not altogether such as it is represented in the Greek. Some translate the words, Because they HAD committed villany, or, evil in Israel, and HAD committed adultery, &c., understanding them as assigning the cause why Nebuchadnezzar had roasted these persons alive, namely, because they had committed adultery, it being a custom among some of the eastern nations, and they suppose also among the Babylonians, to punish that crime in the most severe manner.

LETTER TO THE EXILES, 1-23.

To complete the history of this conflict between Jeremiah and those like Hananiah, who promised to the Jews the speedy downfall of Nebuchadnezzar’s power and the consequent restoration of those who had gone into captivity, there is given in this chapter the letter which Jeremiah wrote to those in Babylon to correct the false hopes which had sprung up there. As was to be expected, there was the same uneasiness at Babylon as at Jerusalem. The eager desire of these captives that the assurances of speedy release should come true, joined with an original impatience of foreign rule, doubtless created a dangerous tendency toward revolt. To correct this, to enlarge their view of God’s plans, and to lead them into his purposes more fully, this letter was written.

1. The words of the letter — The Substance or import of the letter. The exact form of words does not seem to be given. Residue of the elders — Those still surviving of the original company carried away. The time had not, indeed, been long, but it had doubtless been, for these people thus violently torn away from their homes and all ordinary conditions of safety and comfort, a time of unusual mortality. And they had not yet become so well organized in the land of their exile as that the places of these elders were promptly filled at their death.

V. 24. Nehelamite-It is probable there was such a place as Nehelam, from whence he was.

Verse 24. Speak to Shemaiah] Zephaniah was the second priest, sagan, or chief priest’s deputy, and Seraiah, high priest, when Jerusalem was taken. See Jeremiah 52:24. Shemaiah directs his letter to the former, and tells him that God had appointed him to supply the place of the high priest, who was probably then absent. His name was either Azariah or Seraiah his son, but called Jehoiada from the remarkable zeal and courage of that pontiff. See the passages in the margin.—Dodd. After the taking of Jerusalem, Zephaniah was put to death by Nebuchadnezzar at Riblah, see Jeremiah 37:3. The history of Jehoiada may be seen 2 Kings 11:3, &c.

Verses 24-28. Thus shalt thou speak to Shemaiah the Nehelamite — Or, the dreamer, as the word ymljnh, is rendered in the margin: see verse 8. The termination, however, rather shows it to be a word expressing Shemaiah’s family or country, and we find such a place as Helam mentioned, 2 Samuel 10:16, 17. The prophet, it seems, was commanded to send this message to Shemaiah after the messengers who delivered the forementioned writing to the captives at Babylon were returned home, who brought along with them Shemaiah’s letter, mentioned in the following verse. Because thou hast sent letters to Zephaniah, (see Jeremiah 21:1,) saying, The Lord hath made thee priest — Shemaiah directs his letter to Zephaniah in the first place, as being next in order to the high-priest, and therefore called the second priest, Jeremiah 52:24, and tells him that God has appointed him to supply the place of the high-priest, being probably absent at that time, who was either Azariah, or Seraiah his son. But who then, it may be asked, was Jehoiada? “Perhaps,” says Blaney, “he was one that had been superseded in his office of second priest, for being remiss in his duty; and therefore Zephaniah may have been here reminded of him, by way of intimation that, as they had been both appointed for the same purposes, so Zephaniah might expect the same fate as his predecessor, if he copied the example of his negligence. The second priest officiated as substitute of the high-priest, in case of absence or indisposition, and perhaps was always invested with subordinate authority.” That ye should be officers, &c., for every man that is mad, &c. — The prophets and inspired persons were often accused of madness, or of being possessed with an evil spirit, by their enemies. See the margin. For therefore, rather, because, he sent unto us in Babylon — See verse 5.

CONSEQUENCES OF THE LETTER, 24-32.

24. This passage is separated from the preceding by sufficient time for Jeremiah’s letter to be carried to Babylon, and for this retaliatory letter of Shemaiah to reach Jerusalem. It is, of course, quite possible that the same men who took Jeremiah’s letter to the exiles in Babylon brought back this of Shemaiah. The close historical connexion of these two letters of Jeremiah fully vindicates the arrangement which brings them here side by side. Of this Shemaiah we know nothing but what we learn in this passage. It is probable that his title, the Nehelamite, is derived from the place of his birth or former residence. Zephaniah — Not the high priest, but probably the governor of the temple, and hence one who had special facilities for punishing Jeremiah. See also Jeremiah 21:1.

Verses 24-28. Thus shalt thou speak to Shemaiah the Nehelamite — Or, the dreamer, as the word ymljnh, is rendered in the margin: see verse 8. The termination, however, rather shows it to be a word expressing Shemaiah’s family or country, and we find such a place as Helam mentioned, 2 Samuel 10:16, 17. The prophet, it seems, was commanded to send this message to Shemaiah after the messengers who delivered the forementioned writing to the captives at Babylon were returned home, who brought along with them Shemaiah’s letter, mentioned in the following verse. Because thou hast sent letters to Zephaniah, (see Jeremiah 21:1,) saying, The Lord hath made thee priest — Shemaiah directs his letter to Zephaniah in the first place, as being next in order to the high-priest, and therefore called the second priest, Jeremiah 52:24, and tells him that God has appointed him to supply the place of the high-priest, being probably absent at that time, who was either Azariah, or Seraiah his son. But who then, it may be asked, was Jehoiada? “Perhaps,” says Blaney, “he was one that had been superseded in his office of second priest, for being remiss in his duty; and therefore Zephaniah may have been here reminded of him, by way of intimation that, as they had been both appointed for the same purposes, so Zephaniah might expect the same fate as his predecessor, if he copied the example of his negligence. The second priest officiated as substitute of the high-priest, in case of absence or indisposition, and perhaps was always invested with subordinate authority.” That ye should be officers, &c., for every man that is mad, &c. — The prophets and inspired persons were often accused of madness, or of being possessed with an evil spirit, by their enemies. See the margin. For therefore, rather, because, he sent unto us in Babylon — See verse 5.

CONSEQUENCES OF THE LETTER, 24-32.

24. This passage is separated from the preceding by sufficient time for Jeremiah’s letter to be carried to Babylon, and for this retaliatory letter of Shemaiah to reach Jerusalem. It is, of course, quite possible that the same men who took Jeremiah’s letter to the exiles in Babylon brought back this of Shemaiah. The close historical connexion of these two letters of Jeremiah fully vindicates the arrangement which brings them here side by side. Of this Shemaiah we know nothing but what we learn in this passage. It is probable that his title, the Nehelamite, is derived from the place of his birth or former residence. Zephaniah — Not the high priest, but probably the governor of the temple, and hence one who had special facilities for punishing Jeremiah. See also Jeremiah 21:1.

V. 26. Priest-Zephaniah was the second priest. In the stead-In the stead signifies, that thou shouldest be like the good high priest Jehoiada. Mad-That thou mightest take care of persons, who being mad or frantick make themselves prophets.

Verse 26. For every man that is mad, and maketh himself a prophet] Mad, [gvm meshugga, in ecstatic rapture; such as appeared in the prophets, whether true or false, when under the influence, the one of God, the other of a demon. See 2 Kings 9:11; Hosea 9:7.

Verses 24-28. Thus shalt thou speak to Shemaiah the Nehelamite — Or, the dreamer, as the word ymljnh, is rendered in the margin: see verse 8. The termination, however, rather shows it to be a word expressing Shemaiah’s family or country, and we find such a place as Helam mentioned, 2 Samuel 10:16, 17. The prophet, it seems, was commanded to send this message to Shemaiah after the messengers who delivered the forementioned writing to the captives at Babylon were returned home, who brought along with them Shemaiah’s letter, mentioned in the following verse. Because thou hast sent letters to Zephaniah, (see Jeremiah 21:1,) saying, The Lord hath made thee priest — Shemaiah directs his letter to Zephaniah in the first place, as being next in order to the high-priest, and therefore called the second priest, Jeremiah 52:24, and tells him that God has appointed him to supply the place of the high-priest, being probably absent at that time, who was either Azariah, or Seraiah his son. But who then, it may be asked, was Jehoiada? “Perhaps,” says Blaney, “he was one that had been superseded in his office of second priest, for being remiss in his duty; and therefore Zephaniah may have been here reminded of him, by way of intimation that, as they had been both appointed for the same purposes, so Zephaniah might expect the same fate as his predecessor, if he copied the example of his negligence. The second priest officiated as substitute of the high-priest, in case of absence or indisposition, and perhaps was always invested with subordinate authority.” That ye should be officers, &c., for every man that is mad, &c. — The prophets and inspired persons were often accused of madness, or of being possessed with an evil spirit, by their enemies. See the margin. For therefore, rather, because, he sent unto us in Babylon — See verse 5.

Ver. 26. The Lord hath made thee priest instead of Jehoiada. This is a broad hint that he ought to imitate the zeal of Jehoiada, the blessed of the Lord, who saved Joash an infant from the carnage of Jehu in Jezreel, and from Athaliah in Jerusalem. 2 Chronicles 22:10.

26. The Lord hath made thee priest — An adroit appeal to his fanatical zeal. Jeremiah charges his failure to punish him as ingratitude to God. Officers — Literally, overseers, men in charge; the police force of the temple. Prison, and in the stocks — As Pashur had already done to Jeremiah. Jeremiah 20:2.

Verses 24-28. Thus shalt thou speak to Shemaiah the Nehelamite — Or, the dreamer, as the word ymljnh, is rendered in the margin: see verse 8. The termination, however, rather shows it to be a word expressing Shemaiah’s family or country, and we find such a place as Helam mentioned, 2 Samuel 10:16, 17. The prophet, it seems, was commanded to send this message to Shemaiah after the messengers who delivered the forementioned writing to the captives at Babylon were returned home, who brought along with them Shemaiah’s letter, mentioned in the following verse. Because thou hast sent letters to Zephaniah, (see Jeremiah 21:1,) saying, The Lord hath made thee priest — Shemaiah directs his letter to Zephaniah in the first place, as being next in order to the high-priest, and therefore called the second priest, Jeremiah 52:24, and tells him that God has appointed him to supply the place of the high-priest, being probably absent at that time, who was either Azariah, or Seraiah his son. But who then, it may be asked, was Jehoiada? “Perhaps,” says Blaney, “he was one that had been superseded in his office of second priest, for being remiss in his duty; and therefore Zephaniah may have been here reminded of him, by way of intimation that, as they had been both appointed for the same purposes, so Zephaniah might expect the same fate as his predecessor, if he copied the example of his negligence. The second priest officiated as substitute of the high-priest, in case of absence or indisposition, and perhaps was always invested with subordinate authority.” That ye should be officers, &c., for every man that is mad, &c. — The prophets and inspired persons were often accused of madness, or of being possessed with an evil spirit, by their enemies. See the margin. For therefore, rather, because, he sent unto us in Babylon — See verse 5.

27. Jeremiah of Anathoth — This sounds almost like an anticipatory echo of “Jesus of Nazareth.” It sounds as if spoken contemptuously. Maketh himself a prophet — In this sentence is concentrated all pharisaic bitterness. He is a sacrilegious pretender, called by himself and not by God.

Verses 24-28. Thus shalt thou speak to Shemaiah the Nehelamite — Or, the dreamer, as the word ymljnh, is rendered in the margin: see verse 8. The termination, however, rather shows it to be a word expressing Shemaiah’s family or country, and we find such a place as Helam mentioned, 2 Samuel 10:16, 17. The prophet, it seems, was commanded to send this message to Shemaiah after the messengers who delivered the forementioned writing to the captives at Babylon were returned home, who brought along with them Shemaiah’s letter, mentioned in the following verse. Because thou hast sent letters to Zephaniah, (see Jeremiah 21:1,) saying, The Lord hath made thee priest — Shemaiah directs his letter to Zephaniah in the first place, as being next in order to the high-priest, and therefore called the second priest, Jeremiah 52:24, and tells him that God has appointed him to supply the place of the high-priest, being probably absent at that time, who was either Azariah, or Seraiah his son. But who then, it may be asked, was Jehoiada? “Perhaps,” says Blaney, “he was one that had been superseded in his office of second priest, for being remiss in his duty; and therefore Zephaniah may have been here reminded of him, by way of intimation that, as they had been both appointed for the same purposes, so Zephaniah might expect the same fate as his predecessor, if he copied the example of his negligence. The second priest officiated as substitute of the high-priest, in case of absence or indisposition, and perhaps was always invested with subordinate authority.” That ye should be officers, &c., for every man that is mad, &c. — The prophets and inspired persons were often accused of madness, or of being possessed with an evil spirit, by their enemies. See the margin. For therefore, rather, because, he sent unto us in Babylon — See verse 5.

CONSEQUENCES OF THE LETTER, 24-32.

24. This passage is separated from the preceding by sufficient time for Jeremiah’s letter to be carried to Babylon, and for this retaliatory letter of Shemaiah to reach Jerusalem. It is, of course, quite possible that the same men who took Jeremiah’s letter to the exiles in Babylon brought back this of Shemaiah. The close historical connexion of these two letters of Jeremiah fully vindicates the arrangement which brings them here side by side. Of this Shemaiah we know nothing but what we learn in this passage. It is probable that his title, the Nehelamite, is derived from the place of his birth or former residence. Zephaniah — Not the high priest, but probably the governor of the temple, and hence one who had special facilities for punishing Jeremiah. See also Jeremiah 21:1.

29. Read this letter in the ears of Jeremiah — For what purpose we are not told, but it would seem that Zephaniah was friendly to him.

CONSEQUENCES OF THE LETTER, 24-32.

24. This passage is separated from the preceding by sufficient time for Jeremiah’s letter to be carried to Babylon, and for this retaliatory letter of Shemaiah to reach Jerusalem. It is, of course, quite possible that the same men who took Jeremiah’s letter to the exiles in Babylon brought back this of Shemaiah. The close historical connexion of these two letters of Jeremiah fully vindicates the arrangement which brings them here side by side. Of this Shemaiah we know nothing but what we learn in this passage. It is probable that his title, the Nehelamite, is derived from the place of his birth or former residence. Zephaniah — Not the high priest, but probably the governor of the temple, and hence one who had special facilities for punishing Jeremiah. See also Jeremiah 21:1.

CONSEQUENCES OF THE LETTER, 24-32.

24. This passage is separated from the preceding by sufficient time for Jeremiah’s letter to be carried to Babylon, and for this retaliatory letter of Shemaiah to reach Jerusalem. It is, of course, quite possible that the same men who took Jeremiah’s letter to the exiles in Babylon brought back this of Shemaiah. The close historical connexion of these two letters of Jeremiah fully vindicates the arrangement which brings them here side by side. Of this Shemaiah we know nothing but what we learn in this passage. It is probable that his title, the Nehelamite, is derived from the place of his birth or former residence. Zephaniah — Not the high priest, but probably the governor of the temple, and hence one who had special facilities for punishing Jeremiah. See also Jeremiah 21:1.

Verse 32. I will punish Shemaiah] 1. He shall have no posterity to succeed him. 2. His family, i.e., relations, &c., shall not be found among those whom I shall bring back from captivity. 3. Nor shall he himself see the good that I shall do for my people. And all this shall come upon him and his because he hath taught rebellion against the Lord. He excited the people to reject Jeremiah, and to receive the lying words of the false prophets; and these led them to rebel.

JEREMIAH

Verse 32. He shall not have a man to dwell among his people, &c. — None of his posterity shall remain to see my people restored to their own land again. See verse 11. Because he hath taught rebellion — Or, prevarication, as Blaney translates hrs, observing, “It properly signifies a declining, or turning aside from the straight path, the path of truth and right. Here, and Jeremiah 28:16, it means the presumption of uttering, as a revelation from God, what the man who uttered it knew to be not so.”

32. I will punish Shemaiah, etc. — He said that the day of deliverance was near, but it is so distant that his race will become extinct before it arrives. Rejecting God’s time, and setting up one of his own, he will see neither the one nor the other. The day of redemption will never dawn on him.