Teks -- Jeremiah 29:13-32 (NET)

29:13 When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul, 29:14 I will make myself available to you,’ says the Lord. ‘Then I will reverse your plight and will regather you from all the nations and all the places where I have exiled you,’ says the Lord. ‘I will bring you back to the place from which I exiled you.’ 29:15 “You say, ‘The Lord has raised up prophets of good news for us here in Babylon.’ 29:16 But just listen to what the Lord has to say about the king who occupies David’s throne and all your fellow countrymen who are still living in this city of Jerusalem and were not carried off into exile with you. 29:17 The Lord who rules over all says, ‘I will bring war, starvation, and disease on them. I will treat them like figs that are so rotten they cannot be eaten. 29:18 I will chase after them with war, starvation, and disease. I will make all the kingdoms of the earth horrified at what happens to them. I will make them examples of those who are cursed, objects of horror, hissing scorn, and ridicule among all the nations where I exile them. 29:19 For they have not paid attention to what I said to them through my servants the prophets whom I sent to them over and over again,’ says the Lord. ‘And you exiles have not paid any attention to them either,’ says the Lord. 29:20 ‘So pay attention to what I, the Lord, have said, all you exiles whom I have sent to Babylon from Jerusalem.’ 29:21 “The Lord God of Israel who rules over all also has something to say about Ahab son of Kolaiah and Zedekiah son of Maaseiah, who are prophesying lies to you and claiming my authority to do so. ‘I will hand them over to King Nebuchadnezzar of Babylon and he will execute them before your very eyes. 29:22 And all the exiles of Judah who are in Babylon will use them as examples when they put a curse on anyone. They will say, “May the Lord treat you like Zedekiah and Ahab whom the king of Babylon roasted to death in the fire!” 29:23 This will happen to them because they have done what is shameful in Israel. They have committed adultery with their neighbors’ wives and have spoken lies while claiming my authority. They have spoken words that I did not command them to speak. I know what they have done. I have been a witness to it,’ says the Lord.”

A Response to the Letter and a Subsequent Letter

29:24 The Lord told Jeremiah, “Tell Shemaiah the Nehelamite 29:25 that the Lord God of Israel who rules over all has a message for him. Tell him, ‘On your own initiative you sent a letter to the priest Zephaniah son of Maaseiah and to all the other priests and to all the people in Jerusalem. In your letter you said to Zephaniah, 29:26 “The Lord has made you priest in place of Jehoiada. He has put you in charge in the Lord’s temple of controlling any lunatic who pretends to be a prophet. And it is your duty to put any such person in the stocks with an iron collar around his neck. 29:27 You should have reprimanded Jeremiah from Anathoth who is pretending to be a prophet among you! 29:28 For he has even sent a message to us here in Babylon. He wrote and told us, “You will be there a long time. Build houses and settle down. Plant gardens and eat what they produce.”’” 29:29 Zephaniah the priest read that letter to the prophet Jeremiah. 29:30 Then the Lord spoke to Jeremiah. 29:31 “Send a message to all the exiles in Babylon. Tell them, ‘The Lord has spoken about Shemaiah the Nehelamite. “Shemaiah has spoken to you as a prophet even though I did not send him. He is making you trust in a lie. 29:32 Because he has done this,” the Lord says, “I will punish Shemaiah the Nehelamite and his whole family. There will not be any of them left to experience the good things that I will do for my people. I, the Lord, affirm it! For he counseled rebellion against the Lord.”’”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Jer 29:15 - Because

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

Wesley: Jer 29:16 - Of the king

Zedekiah.

Wesley: Jer 29:24 - Nehelamite

It is probable there was such a place as Nehelam, from whence he was.

Wesley: Jer 29:26 - Priest

Zephaniah was the second priest.

Wesley: Jer 29:26 - In the stead

In the stead signifies, that thou shouldest be like the good high priest Jehoiada.

Wesley: Jer 29:26 - Mad

That thou mightest take care of persons, who being mad or frantick make themselves prophets.

JFB: Jer 29:13

(Lev 26:40-42, Lev 26:44-45).

JFB: Jer 29:14 - to be found

(Psa 32:6; Isa 55:6).

JFB: Jer 29:14 - turn . . . captivity

Play upon sounds, shabti . . . shebith.

JFB: Jer 29:15 - 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, Jer 29:21). He, in this fifteenth verse, turns his address from the godly (Jer 29:12-14) to the ungodly listeners, to false prophets.

JFB: Jer 29:16 - people . . . in this city . . . not gone forth

So far from your returning to Jerusalem soon, even your brethren still left dwelling there shall themselves also be cast into exile. He mentions "the throne of David," lest they should think that, because David's kingdom was to be perpetual, no severe, though temporary, chastisements could interpose (Psa 89:29-36).

JFB: Jer 29:17 - vile figs

Hebrew, "horrible," or nauseous, from a root, "to regard with loathing" (see Jer 24:8, Jer 24:10).

JFB: Jer 29:18 - removed to all . . . kingdoms

(Jer 15:4; Deu 28:25).

JFB: Jer 29:18 - curse, &c.

(Jer 29:6; Jer 18:16; Jer 19:8).

JFB: Jer 29:21 - 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, 1Ki 22:24).

JFB: Jer 29:22 - shall be taken . . . a curse

That is, a formula of imprecation.

JFB: Jer 29:22 - Lord make thee like Zedekiah

(Compare Gen 48:20; Isa 65:15).

JFB: Jer 29:22 - roasted in the fire

A Chaldean punishment (Dan 3:6).

JFB: Jer 29:23 - villainy

Literally, "sinful folly" (Isa 32:6).

JFB: Jer 29:24-32

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.

JFB: Jer 29:24-32 - 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).

JFB: Jer 29:25 - 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).

JFB: Jer 29:25 - 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.

JFB: Jer 29:26 - 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.

JFB: Jer 29:26 - 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.

JFB: Jer 29:26 - mad

Inspired prophets were often so called by the ungodly (2Ki 9:11; Act 26:24; Act 2:13, Act 2:15, Act 2:17-18). Jeremiah is in this a type of Christ, against whom the same charge was brought (Joh 10:20).

JFB: Jer 29:26 - prison

Rather, "the stocks" (see on Jer 20:2).

JFB: Jer 29:26 - stocks

From a root, "to confine"; hence rather, "a narrow dungeon." According to Deu 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.

JFB: Jer 29:27 - of Anathoth

Said contemptuously, as "Jesus of Nazareth."

JFB: Jer 29:27 - maketh himself

As if God had not made him one, but he himself had done so.

JFB: Jer 29:28

Referring to Jeremiah's first letter to Babylon (Jer 29:5).

JFB: Jer 29:29 - 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; Jer 37:3).

JFB: Jer 29:30

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 Rom 5:12-15.

JFB: Jer 29:32 - not . . . a man to dwell

(Deu 28:18).

JFB: Jer 29:32 - 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.

JFB: Jer 29:32 - rebellion

Going against God's revealed will as to the time (Jer 28:16).

Clarke: Jer 29:14 - I will gather you from all the nations

I will gather you from all the nations - A quotation from Deu 30:3, and see also Deu 4:7.

Clarke: Jer 29:15 - Because ye have said

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

Clarke: Jer 29:17 - Behold, I will send upon them the sword

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, (Jer 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, (Jer 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.

Clarke: Jer 29:20 - Hear ye therefore the word

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, Jer 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, etc., in which he denounces God’ s judgments on three of the chief of those, Ahab, Zedekiah, and Shemaiah.

Clarke: Jer 29:21 - He shall slay them before your eyes

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 endeavored to seduce Susanna, see Jer 29:23. Burning alive was a Chaldean punishment, Dan 3:6, and Amo 2:1. From them other nations borrowed it.

Clarke: Jer 29:23 - Have committed adultery with their neighbors’ wives

Have committed adultery with their neighbors’ wives - This is supposed to refer to the case of Susanna. See above.

Clarke: Jer 29:24 - Speak to Shemaiah

Speak to Shemaiah - Zephaniah was the second priest, sagan, or chief priest’ s deputy, and Seraiah, high priest, when Jerusalem was taken. See Jer 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 Jer 37:3. The history of Jehoiada may be seen 2Ki 11:3, etc.

Clarke: Jer 29:26 - For every man that is mad, and maketh himself a prophet

For every man that is mad, and maketh himself a prophet - Mad, משגע 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 2Ki 9:11; Hos 9:7.

Clarke: Jer 29:32 - I will punish Shemaiah

I will punish Shemaiah -

1.    He shall have no posterity to succeed him

2.    His family, i.e., relations, etc., 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.

Calvin: Jer 29:13 - NO PHRASE

He confirms in other words the same thing; and yet the repetition, as we said yesterday, is not useless; for as the Jews perversely despised all threatenings, so it was difficult for them to receive any taste of God’s goodness from his promises. This then is the reason why the Prophet employs many words on this subject. By the word seek, he means prayers and supplications, as mentioned in the last verse. And Christ also, exhorting his disciples to pray, says, “Seek and ye shall find, knock and it shall be opened to you.” There is no doubt but that he speaks there of prayer; he yet adopted various modes of speaking, derived from the common habits of men. But to seek, when we feel the need of God’s grace, is nothing else than to pray. Hence the Prophet says, ye shall seek me and ye shall find me And though he addresses here the Israelites, yet this doctrine ought to be extended to the whole Church; for God testifies that he will be propitious to all who flee to him.

But as hypocrites are abundantly noisy, and seem to surpass the very saints in the ardor of their zeal, when the external profession is only regarded, the Prophet adds, Because ²¹⁷ ye shall seek me with your whole heart There is no doubt but that the Jews groaned a thousand times every year when oppressed by the Chaldeans; for they had to bear all kind of reproaches, and then they had nothing safe or secure. They were therefore under the necessity, except they were harder than iron, to offer some prayers. But God shews that the seasonable time would not come, until their prayers proceeded from a right feeling; this he means by the whole heart. It is indeed certain that men never turn to God with their whole heart, nor is the whole heart ever so much engaged in prayer as it ought to be; but the Prophet sets the whole heart in opposition to a double heart. Perfection, then, is not what is to be understood here, which can never be found in men, but integrity or sincerity.

We now then perceive the meaning of the Prophet’s words, — that the Jews, when they began in earnest to flee to God, would find him propitious, provided only they did this in sincerity of heart and not in dissimulation; and also that this would not take place soon, for their hardness and obstinacy were greater than that they could be brought to repent in a short time. Therefore God reminds them that there was need of many evils, so that they might at length turn and divest themselves of that perverseness to which they had wholly surrendered themselves.

Now the whole of this, as I have already observed, ought to be applied to the benefit of the Church; for this promise is to be extended to all the godly, — that when they call on God in their miseries, he will hear them. And Jeremiah seems to have taken this sentence from Isaiah,

“As soon as thou callest on me, I will hear thee; before thou speakest, I will stretch forth my hand.” (Isa 58:9)

And this circumstance also ought to be noticed, that the Prophet addressed the Jews who were miserably oppressed. Let us then know that this sentence is rightly addressed to those in distress, who seem to have God against them and displeased with them; and this is the seasonable time which is mentioned by David in Psa 32:6.

This passage also teaches us, that it is no wonder that the Lord doubles his scourges and does not immediately pardon us, because we are not so ready to bend as to return to him on the first day. He is therefore constrained by our perverseness to chastise us for a longer time; and yet this promise is still to be held valid, that if we even late repent, God will be still propitious to us, only that the reprobate are not under this pretext to indulge in their vices; for we see that profane men trifle with God, and wickedly abuse his paternal indulgence. Let the sinner then beware lest he should lay up for himself a store of vengeance, if he waits till the end of life. But there is still a hope set before those who have been long torpid in their sins, that if they at length come, though late, they shall still come in time, for God will hear them. But the exception ought to be carefully observed, that God will not be intreated, except he is sought with the whole heart, that is, in sincerity. So there is no reason for us to wonder that his ears are often closed to our prayers, because we only pretend to seek him, and that we are endued with no sincerity appears from our life. It now follows, —

Calvin: Jer 29:14 - NO PHRASE

The Prophet now applies what he seemed to have spoken generally. He then shews the effect of God’s favor, after having been reconciled to his people, even that he would re store their captivity, and gather them from all places. This was particularly said to the Jews; but the two former verses contain, as I have said, a general doctrine. He had before said, Ye shall find me; but he says now, I shall be found by you, or, I will shew myself to you. There is an implied contrast between the hiding and the manifestation, for God had in a manner hid himself during the time of exile; but he suddenly made his face to shine forth, and thus manifested himself as a Father, after having apparently forgotten his people. Suitably then does the Prophet speak here; for though the Lord ever looks on us, we on the other hand do not see him, nay, we think that he is far from us. But he then only appears to us, when we perceive that he cares for our salvation.

By saying, from all nations and from all places, he evidently obviated a doubt which otherwise might have crept into the minds of many, “How can it ever be that God will gather us after we have been thus dispersed?” For no certain region had been allotted to them, in which they might dwell together so as to form one body; but they had been scattered as by a violent whirlwind like chaff or stubble; and God had so driven them away that there was no hope of being again gathered. As then it was incredible, that a people so dispersed could be collected together, the Prophet says, “from all nations and from all places.” The same thing is declared in the Psalm,

“He will gather the dispersions of Israel.” (Psa 147:2)

For when the Jews looked on their dreadful dispersion, they could entertain no hope. We see then how the Prophet encouraged them still to hope, and bade them to struggle against this trial. The sentence seems to have been taken from Moses, for he says,

“Though you be scattered through the extreme parts of the world, yet God will gather you.” (Deu 30:1)

We see that Moses there expressly reproves the unbelief of the people, if they despaired of God’s mercy and salvation, because they were torn and scattered. he therefore shews that God’s power was abundantly sufficient to collect them again, though they were scattered to the four quarters of the world. We now perceive the object of the Prophet. ²¹⁸

And hence we may gather a useful doctrine, — that God in a wonderful manner gathers his Church when scattered, so as to form it into one body, however he may for a time obliterate its name and even its very appearance. And of this he has given us some proof in our time. For who could have thought that what we now see with our eyes, would ever take place? that God would in a secret manner gather his elect, when there was everywhere a dreadful desolation, and no corner found in the world where two or three faithful men could dwell together. We hence see that this prophecy has not been fulfilled only at one time, but that the grace of God is here set forth, which he has often manifested, and still manifests in gathering his Church. It follows, —

Calvin: Jer 29:15 - NO PHRASE

Many interpreters connect the first of these verses with the preceding ones, and they seem not to think so without reason; for the reason given is not unsuitable, if we refer to what the Prophet had said, even that the Jews were by no means to hope for a return until the end of seventy years. But the meaning I adopt is more probable; the particle כי , ki, is repeated; the first is causal, and the second an illative; ²¹⁹ and consistently with the usage of Scripture the learned and the experienced think that this is the real meaning of the Prophet. He then says, that the captives were very foolish who hoped for a quick end to their exile, because they had false prophets who gave them such a promise; ye have then said, that prophets have been given you, in Chaldea, and that God had there pitied you, because there are those who prophesy of a return in a short time. As then ye are so foolishly credulous, Thus saith Jehovah to your brethren, he then turns his discourse to the exiles, and exhorts them not to suffer themselves to be led astray. But here he indirectly reproves them, because they could not bear a condition which was even better than that of the residue, as though he had said, “What means this your unreasonableness! that when all your ways are closed up against you, and the power of your conqueror is so great that ye cannot move a finger without his nod, ye should yet think that you shall be set free in two years! and surely if you were before foolishly secure and confident, your calamities ought now to make you humble. But your brethren, who seem yet to enjoy liberty because they dwell at Jerusalem, (for those alone were then remaining,) even these your brethren suffer far more grievously than ye do.”

Calvin: Jer 29:16 - NO PHRASE

We now perceive for what purpose the Prophet, after having addressed the captives, turned his discourse to King Zedekiah and to the Jews, who as yet remained at home or in their own country; it was, that the captives might hence know how great was their madness to promise to themselves a return, after having been driven to remote lands, when final ruin was nigh both the king and the people, who as yet remained at Jerusalem; Thus then saith Jehovah to the king who sits on the throne of David, and to all the people who sit in this city, etc

To sit, as I have already said, is to be taken here in two different senses; the king is said to sit on his throne while he retains his dignity; but the people are said to sit while they rest and dwell quietly in any place. It is not without reason that the word king is here expressly mentioned, for the exiles were ever wont to connect it with the hope of their return; “The Temple still remains, God is there worshipped, and the kingdom still exists; these things being secure, it cannot be all over with our nation.” The safety of the people depended on the kingdom and the priesthood. When therefore, on the one hand, they fixed their eyes on royalty, and on the other hand, on the priesthood and sacrifices, they felt persuaded that it could not be otherwise but that God would soon restore them; for God had promised that the kingdom of David would be perpetual, as long as the sun and moon would shine in heaven. Except then this splendor or glory had been extinguished, the Israelites could not have been humiliated, especially as those who had been led into exile were of the tribe of Judah. We now understand why the word king was expressly mentioned. Though, then, a king still sat on the throne of David, he yet declares that his condition and that of his people was harder than that of the captive multitude.

Calvin: Jer 29:17 - NO PHRASE

He says, I will pursue them with the sword, and famine, and pestilence The surrender of Jeconiah, as we have elsewhere seen, was voluntary; he was therefore more kindly received by the king of Babylon. At length the city was attacked, and as the siege was long, there was more rage felt against the king and the whole people, for the Chaldeans had been wearied by their obstinacy. Hence it was, that they dealt more severely with them. But nothing happened except through the just vengeance of God; for though they exasperated the Chaldeans, there is no doubt but that God blinded their minds so that they procured for themselves a heavier judgment. It was, then, a punishment inflicted on them by God; and hence rightly does Jeremiah testify that God was the author of those calamities, for the Chaldeans, as we have seen elsewhere, were only ministers and executioners of God’s vengeance; Jehovah of hosts then says, Behold, I will pursue you, etc.

He then adds, And I will make them like worthless figs He calls the figs here שערים , sherim, worthless; but in the twenty-fourth chapter he called them bad; still the meaning is the same. There is no doubt but that he refers to the prophecy which we there explained. For the Prophet saw two baskets of figs, in one of which were sweet figs, and in the other bitter. God asked, “What seest thou?” he said, “Good figs, very good, and bad figs, very bad.” God afterwards added, “The good and sweet figs are the captives; for I will at length shew mercy to them, and liberty to return shall be given them. They shall then be good figs, though now a different opinion is formed; for they who still lived at Jerusalem, think themselves more happy than the exiles; but the bad and bitter figs,” he says, “are this people who pride themselves, because they have not been led into captivity; for I will consume them with the pestilence, and the famine, and the sword.” This was the Prophet’s language in that passage. He now again declares that King Zedekiah and all the people would be like bitter and putrid figs, which, being so bad, are not fit to be eaten. He then adds, —

Calvin: Jer 29:18 - NO PHRASE

He goes on with the same subject, — that he would not cease to consume them with pestilence, famine, and the sword, until he wholly destroyed them, according to what we find in the twenty-fourth chapter. He repeats what is in that chapter; but the words are taken from the twenty-eighth chapter of Deuteronomy, and from the twenty-ninth. The prophets, we know, drew the substance of their doctrine from the fountain of the Law, and, strictly speaking, brought forward nothing new, but accommodated the doctrine of Moses to the circumstances of the time in which each lived.

Hence we find among the curses of the Law these words, I will set them for a commotion, or a concussion. The word may be explained in two ways, — either that the nations would tremble at such a sad spectacle, — or that they would shake their head. The second view is to be preferred, according to what I have stated elsewhere, I will then set them for a commotion, that is, every one who shall see their miseries, will shake his head in contempt, as though he had said, “All will assent to the just vengeance of God, and ye shall be objects of reproach among all the heathens; for all will acknowledge that ye suffer most justly for your sins.”

He adds, for a curse The word אלה , ale, is properly an oath, but is taken in many places for a curse, which is introduced or understood when we swear. But as men often expose themselves to punishment for perjury, the word means, frequently, a curse; and what is to be understood, as it has been explained elsewhere, is a pattern or formula of a curse; and we have seen in what sense the Prophet said this, that is, that every one who wished to curse himself or others, or to imprecate, as they say, some dire things, would take the Jews for an example, “May God curse thee as he did the Jews;” or, “May he draw forth his severity to thy ruin, as he did to the Jews.” He then says that they would be for a curse, that is, that they would be so miserable that they would be taken as an example in imprecations.

He afterwards adds, for an astonishment, as he had spoken of the shaking of the head, so now he mentions astonishment, which is something more grievous, that is, when such a spectacle presents itself as makes all men to stand astonished, as not knowing what it means. Hissing is mentioned; as it is said elsewhere that they would be a proverb, משל , meshel, and also a taunt, so Jeremiah says in this place, that they would be a hissing, as he has spoken of the shaking of the head.

And lastly he adds, that they would be a reproach even to all nations, for all would deem them worthy of their calamities, however grievous they were, when a comparison would be made between their iniquities and God’s vengeance. The reason follows, because they hearkened not to God But I cannot now finish.

Calvin: Jer 29:19 - NO PHRASE

The Prophet, after having denounced God’s judgment on those who remained in their own country as well as on the exiles, subjoins this reason, because they hearkened not to the word of the Lord; and this was a most grievous sin. Though ignorance is no excuse before God, for those who are without the Law must perish; yet the servant who knew his Lord’s will and did it not, shall be beaten with many stripes. And the more abundant God’s grace is in calling us to the right way of salvation, the more base is our ingratitude when we close our ears and disregard the concern and care which he manifests for our salvation. Let us then know that nothing is less tolerable than the rejection of the prophetic word.

And we must notice what follows, which I sent them by my servants the prophets The Jews might have otherwise objected and said, that they did not intend to be rebellious against God, but that there were many contentions among the prophets. Lest, then, they should seek an evasion by a pretense of this kind, he says that the word, brought by his ministers and witnesses the prophets, was worthy of no less reverence than if angels came down from heaven to them. And this passage serves to shew the use of external doctrine, which fanatical men despise, thinking the hidden word sufficient, that is, whatever they may dream. But God thus proves the obedience of our faith, while he rules us by the hand and labor of men. Whosoever then rejects the faithful teachers of the word, shews that he is a despiser of God himself. The meaning is, that God defines his word, not as an oracle of any kind, but as the doctrine which has been deposited with faithful teachers.

He afterwards adds, rising up early and sending The metaphor is taken from men who are sedulous and diligent. We indeed know that God never awakes and never changes place; but he could not otherwise express his paternal care toward his people, as though he had said, that he was sedulously engaged in admonishing them. And thus the more inexcusable was rendered the sloth of the people; for God hastened as it were to rise up early, as they who spare no labor, but willingly deprive themselves of some portion of their sleep, that they may complete their work or their journey. As God then manifested so much diligence in securing the wellbeing of men, the more shameful is the sloth of men, when they become deaf, or are not moved, but remain in their indifference. It now follows, —

Calvin: Jer 29:20 - NO PHRASE

Jeremiah announces a special prophecy, but in confirmation of his former doctrine. His object is still the same, to prevent the captives, as they had begun, to listen to flatteries, and to make them feel assured that they were to bear their exile till the end of seventy years. But he speaks here of three impostors; he connects two of them together, and mentions the third by himself. He directs his discourse especially to all the captives, for he deigned not to address those who professed to be God’s enemies, and sold themselves as slaves to the devil for the purpose of deceiving. It was therefore useless to spend labor on them. But he addressed the whole people, and at the same time foretold what would happen to these two false prophets, even Ahab and Zedekiah. He calls one the son of Kolaiah, and the other the son of Maaseiah; for Ahab was a name then in frequent use, and Zedekiah was a name which, on account of the memory of a pious and godly king, was in high esteem among the good. To prevent then any mistake, he mentioned their fathers.

The import of the prophecy is, that a judgment would soon overtake them, as they would be killed by King Nebuchadnezzar. They were in exile, but such madness had possessed them, that they hesitated not to provoke the wrath of that tyrant whom they knew to be cruel and bloody. Then Jeremiah declares, that as they thus deceived the people, they would soon be punished, as Nebuchadnezzar would slay them. There is yet no doubt but that Nebuchadnezzar had regard to his own private advantage; for before they were brought before him, he wished to allay every cause of tumult. As they ceased not to encourage the hope of a speedy return, without some check, it could not be otherwise but that frequent disturbances would arise. Therefore Nebuchadnezzar, as it is usual with earthly kings, consulted his own benefit. But he was in the meantime the servant of God; for those two impostors who had promised a return to the people, were to be exposed to contempt. Their death then disclosed their vanity, for it thereby appeared that they were not sent by God. It is indeed true that God’s faithful servants are often cruelly treated, nay, even slain by the ungodly. But the case was different as to these two. For they were not proved guilty of falsehood, because they happened to have unhappily prophesied, but because they raised up a standard as it were, and said, that the people would soon return to their own country; and hence it was that they were slain. We then see that what would take place was not without reason foretold by Jeremiah; for from their death it might have been concluded, that whatever they had promised respecting the return of the people, were mere fallacies; and they were slain even before the time which they had predicted. We now perceive the meaning. We shall now notice the words.

He says, Hear ye, the, whole captivity, the word of Jehovah He would have the Jews to be attentive, for if a thousand impostors had been killed, yet their faith in falsehood would never have been destroyed, had not Jeremiah prophesied before the time what would take place. He then sits here as a judge; for though Nebuchadnezzar ordered them to be killed, yet it appears evident that it was ordained by God, and indeed for this end, that the people might learn to repent. We hence see that Jeremiah was their judge; and Nebuchadnezzar afterwards executed what God by the mouth of his servant had pronounced as a judgment. This is the reason why he addressed his words to the whole people.

He yet at the same time adds, that they had been sent by God, whom I have sent, etc. and he said this, in order that they might not imagine that they went there by chance or by adverse fortune, and that they might acknowledge that when they were deprived of their own country, it was a just punishment for their sins.

Calvin: Jer 29:21 - NO PHRASE

By saying, I will give (or deliver) them into the hand of Nebuchadnezzar, the Prophet still more clearly expresses what I have just said, that they would be thus slain by the order of the king, because God had determined what was to be done to them. And he assigns the cause of their death or mentions its author, that the Jews might not fix their eyes on the king of Babylon. What had Nebuchadnezzar in view? to preserve a peaceable kingdom; he saw the danger of a tumult if he pardoned these two men, who had disturbed the people. Lest, then, the Jews should look only on the design of the king, God here sets before them another and a higher reason, even because they prophesied falsely in his name. A clearer explanation follows, —

Calvin: Jer 29:22 - NO PHRASE

Here we are to notice the circumstances; for if Jeremiah had only spoken of their death, the Jews might still have been doubtful whether he had delivered a prophecy; but when now is added what kind of punishment was inflicted on them, Jeremiah points out as by the finger what was as yet unknown, and even incredible. It might indeed have happened to the captives that the king should order them to be slain, but it could not have occurred to any man to suppose what Jeremiah declares, that they would be roasted ²²⁰ in the fire We hence see that God here obviates the evasions of perverse minds, so that there would be no room for evading, when he specifies the very kind of death which they were to undergo.

But he says first, Taken from them shall be a curse, that is, the form of cursing. Mentioned yesterday was אלה , ale, an oath; he puts down now קללה , kolle; and קלל , koll, is to curse. The meaning then is, that they would become an exemplar of a curse to all the captives, who would say, May God make thee like Zedekiah and like Ahab whom the king of Babylon roasted The cause of their death is again repeated; and the Prophet did not without reason dwell on this, that he might turn away the eyes of the people from the immediate cause, which was commonly known, that is, that Nebuchadnezzar would not endure any tumults to be raised in his dominions; that they might therefore acknowledge God to be the author of this punishment, he says, —

Calvin: Jer 29:23 - NO PHRASE

We perceive why the Prophet mentions the cause of their death; it was, that the Jews might regard the event, not according to their own thoughts, but that they might feel assured that God took vengeance on the impiety of those who had falsely pretended his name. For we know that we always look here and there, and that when we find an immediate cause, we neglect and esteem as nothing the judgments of God. In order then to correct this evil, Jeremiah again repeats that Zedekiah and Ahab were not punished by the king of Babylon, but by God himself, because they committed villany in Israel. Some render, נבלה , nubele, enormity or abomination; but I am disposed to render it villany, or turpitude, or filthiness. ²²¹ They, then, committed a filthy thing He afterwards specifies two kinds, that they committed adultery with the wives of their friends, and that they falsely prophesied in the name of God

By the first clause we see how great was the stupidity of the people, for they did not consider what was the life of those who pretended to be witnesses for God, as though they were angels come down from heaven. Their wickedness might indeed have been concealed; but there is no doubt but that the Jews were extremely stupid, for they had willingly seized on the vain promises, which afforded them gratification. As, then, they were anxious to return, and wished to be restored to their own country as it were against the will of God, and sought to break through all obstacles by the force of their own obstinacy; it was a just punishment, that they were so blinded as not to see what was yet sufficiently manifest, even that these vaunting prophets were adulterers, and that the filthiness of their life was so great, that it was certain that they had nothing divine or heavenly in them.

Then there is another kind of evil added, that they prophesied falsely in God’s name. This was an atrocious crime; for as his truth is precious to God, so it is a sacrilege that he cannot bear, when his truth is turned into falsehood. But as the minds of them all were so corrupted, that no one would open his eyes, God testifies, that though their adulteries might be unknown to the people, that though their vanity in their false prophecies might not be perceived, yet it was enough that he knew and was a witness

Now this passage is worthy of special notice; for hypocrites, until they find that they are proved guilty before men, fear nothing, nay, they haughtily exalt themselves, even when things are justly laid to their charge. Since, then, the hardness and dishonesty of hypocrites are so great, it is necessary to summon them before God’s tribunal, that they may know that they may a hundred times be acquitted by the world, and yet that this derogates nothing from God’s judgment. It now follows —

Calvin: Jer 29:24 - Thou shalt

Here Jeremiah prophesies respecting a third person, who had written a letter to the priests and to the whole people against himself, and had expostulated with the chief priest and with others, because Jeremiah had, with impunity, long exhorted the people to bear their long exile. This is the import of the passage; but as to his punishment we shall see what it was at the end of the chapter. I did not wish to give the whole, because I cannot finish this prophecy today. I have therefore taken the former part only, even that Shemaiah had not only encouraged the people, as others did, to hope for a return, and to raise a commotion, but had also scattered his poison at Jerusalem, and had endeavored to load Jeremiah with ill-will, that he might be slain as a false prophet, and an enemy to the public good, as well as to the Law and the Temple.

Thou shalt then say to or of Shemaiah, for אל , al, may be taken in either sense. ²²² His crime is now related, we shall hereafter see what his punishment was. His crime was, that he wrote in God’s name Had he only been a fanner of cruelty, he would have deserved no pardon; but his crime was doubled, for he dared to pretend the authority of God, and to boast that he was as it were his scribe, as though he had said that his letter had been dictated by the Holy Spirit, that he had not spoken his own thoughts, or presumptuously, but that God could not endure the liberty given to Jeremiah; for though he continually preached of long exile, yet the chief-priest suffered him, and no one of the whole priestly order opposed him; and at the same time he blames the people for their indulgence. That he did all this in God’s name was far more grievous than if he had written as a private individual. And it is said that he had written to the whole people, even in order that they might all in a body unite against Jeremiah. For, had he written only to the priests, they might have objected that they were not at liberty to act so violently against Jeremiah, as sedition might be raised. We hence see the craft of this base man; though he despised the people, yet that all of them, even the least, might help the priests to do this act of cruelty, and that there might be the union of all, he included the whole people in his letter.

Calvin: Jer 29:25 - NO PHRASE

He afterwards mentioned the priest and all the priests The word priest, in the singular number, meant the high-priest: then the priests were not only those descended from Aaron, but all the Levites. There was the high-priest, and then the descendants of Aaron were the chief, and, as it were, the colleagues of the high priest; but the Levites were an inferior order, though here by the priests he means also the Levites.

Calvin: Jer 29:26 - NO PHRASE

Here follows the subject of the letter, Jehovah hath made thee a priest, etc. Here the impostor Shemaiah accuses the high-priest of ingratitude, because he had been chosen in the place of another. For it is probable that Jehoiada was still living, but that he had been led away into Chaldea with the other exiles. As then so high a dignity had, beyond hope, and before the time, come to the high-priest, the false prophet reproves him, because he did not rightly acknowledge this favor of God, as though he had said, that he was rendering an unworthy reward to God, who had raised him to that high station: God, he said, hath made thee a priest in the place of Jehoiada the priest Thus the ministers of Satan transform themselves into angels of light; and yet they cannot so dexterously imitate God’s servants, but that their deceit makes itself presently known; for craftiness is very different from a right and prudent counsel. God endues his servants with counsel and wisdom; but Satan, with craft and guile. Though, then, at the first view, some artifice appears in this letter of the false prophet, yet we may gather from its contents, that he falsely pretended the name of God, that he falsely alleged that the chief priest was chosen in the place of Jehoiada. That ye should be, he says: at first he addresses the high-priest, but now he includes also others, that ye should be the keepers, or the rulers of the house of God ²²³ For though the chief power was in the high-priest, yet as he could not alone undertake everything, it was necessary for him to have others connected with him. This is the reason why Shemaiah not only says that the high-priest was a ruler in the Temple of God, but after having placed him in the highest honor, mentions also others.

He says against every man that is mad; so משגע , meshego, is rendered by Jerome, and I think not unsuitably; for the word means properly one that is insane: but this was applied to false teachers, because they boasted that they were under a divine impulse, when they spoke their own thoughts. This appears evident from the ninth chapter of Hosea, where it is said that the people would at length acknowledge that the prophets, who had flattered them, were insane, and that the men of the Spirit were mad. The Prophet conceded to them both names, that they were prophets and men of the Spirit, that is, spiritual; but he proved that they had only the names and not the reality: for prophets were called spiritual men, because God inspired them with his Spirit; but the ungodly, when they wished to revile the true prophets, called them mad. So did they speak who were with Jehu, when a prophet came to anoint him, “What means this mad fellow?” this word משגע , meshego, is what they used; and they called him in contempt mad, who had yet spoken by the secret impulse of the Spirit. (2Kg 9:11.) So, in like manner, do the ungodly rave in contempt of God against everything found in Scripture. ²²⁴

But as it has been already stated, it was necessary to distinguish between the true servants of God and those only in name; for many boasted that they were called by God, and yet were impostors. God then called these mad and insane; but what did the ungodly do? they transferred the reproach to the lawful servants of God. So, in this place, Shemaiah says, that Jeremiah was mad, who falsely pretended the name of God, and prophesied falsely.

He adds, That thou shouldest put him in prison, or cast him into prison or the stocks, as some render the word. Then he says, in manacles, that is, thou shouldest bind him, until his impiety be known, so that thou mayest detain him in prison. ²²⁵ It is, indeed, probable that the chief priests had assumed this power during the disordered state of things. This proceeding no doubt resulted from a good principle; for God ever designed that his Church should be well governed: he therefore commanded in his Law, that when any dispute or question arose, the chief priest was to be the judge, (Deu 17:8;) but when mention is here made of prison and of manacles, it: was an act, no doubt, beyond the Law. It is therefore probable that it was added to the Law of God when the state of things was in disorder and confusion among the Jews. And whence was the origin of the evil? from the ignorance and sloth of the priests. They ought to have been the messengers of the God of hosts, the interpreters of the Law, the truth ought to have been sought from their mouth; but they were dumb dogs, nay, they had so degenerated, that nothing priestly was found in them; they had forgotten the Law, there was no religion in them. As then they had neglected their office, it was necessary to choose other prophets: and as we have said elsewhere, it was as it were accidental that God raised up prophets from the common people. There was, indeed, a necessity of having prophets always in the ancient Church; but God would have taken them from the Levites, except that he designed to expose them to reproach before the whole people, when he made prophets even of herdsmen, as in the case of Amos.

As then the priests suffered the prophetic office to be transferred to the common people, a new way was devised, that it might, not be any loss to them, as under the Papacy; for we know that bishops are for no other reason made rulers in the Church, but that there might be pastors and teachers. For of what use could these asses be, whom we know to be for the most part destitute of any learning? What could these men do, who are profane, and given up to their own pleasures and enjoyments? In short, what could gamesters and panders do? for such are almost all the Papal bishops. It was therefore necessary to give up their office to brawling monks, “You shall teach, for we resign to you the pulpits.” But, at the same time, they retained the power of judgment in their own hands: when any controversy arose, neither the noisy brawlers nor the dumb beasts could of themselves decide anything; for ignorance prevented the latter, and power was wanting to the former. How, then, did the bishops formerly condemn heretics? and how do they condemn them still? Why, thus: When one was a Carmelite, they called in the Franciscans; and when one was an Augustinian, the Dominicans were summoned. For, as I have said, these mute animals had no knowledge nor wisdom. And yet a certain dignity was maintained by the bishops or their vicars, when they pronounced sentence in condemning heretics. And such was probably the case among the ancient people; for those who pretended to be prophets were summoned, and that by the authority of the high-priest, under the pretext of law, but not without some corruption added to it; for God had not given fetters and manacles to the priests, that they might thus restrain those who might create disturbance and corrupt the pure truth. But what remains I shall defer to the next Lecture.

Calvin: Jer 29:28 - NO PHRASE

The crime ascribed to Jeremiah was, — that he rendered the captives indifferent, so that they cast off every hope of deliverance, and disregarded their own country. But the design of Jeremiah was far different; it was, that the people might not by too much haste anticipate the promises of God, and that he might also extend their hope to the end, prefixed. As there are two causal particles here found, כי על-כן , ki ol-ken, some give this rendering, “For for this cause,” that is, because he claimed the name of a Prophet. The simpler meaning however is, that he gives a reason why Shemaiah blamed the neglect of the priest, even because he (Jeremiah) had habituated the captives to bear their exiles. But he reproached the holy man, as though he had made them indifferent through long delay. Jeremiah had indeed said that the time would be long; but this particular phrase, It is long, means a different thing, as though Jeremiah wished to bury in oblivion the hope of a return, because it would have been foolish to languish so long.

Calvin: Jer 29:29 - NO PHRASE

It follows, And Zephaniah had read, etc The past perfect tense is more suitable here, for the verse ought to be put in a parenthesis. The Prophet obviates a doubt which might have been entertained. He then shews how the prophecy was made known to him; he was one of the hearers when the letter was read. And it is probable that the priest called Jeremiah on purpose, that he might be proved guilty by his own accuser. However this may have been, he wished to expose the holy man to the hatred of the people, or rather to their fury. The constancy of Jeremiah was worthy of greater praise, while he boldly reproved the arrogance of them all, who had nothing else in view but to suppress God’s truth by force and tyranny.

Calvin: Jer 29:31 - NO PHRASE

Jeremiah distinctly declares that this impostor would not escape unpunished, because he had dared falsely to pretend the name of God, and avowedly opposed Jeremiah. Here, then, the Prophet makes no long discourse, but on the contrary simply declares by the power of the Spirit what would take place. He speaks in God’s name, for he had been sent as a herald to proclaim this judgment. This, then, is the reason why he is so brief; for there was to be no dispute, though the impostor on the other hand was carrying himself very high, and hesitated not to overthrow the revealed truth of God, which had been confirmed by many witnesses.

The sum of what is stated is, that Shemaiah would not see the favor of God, and that none of his seed would remain alive. It was a curse under the Law, as it is well known, that one should have no seed left. (Deu 28:18.) Jeremiah then denounces on Shemaiah this punishment, that no one of his seed would remain alive, but that he would die childless; and then he excludes him from the enjoyment of the benefit which the Lord had determined to bestow on his people. He wished to return after two years to his own country; Jeremiah commanded the people patiently to endure their exile to the end of seventy years, which was the time of their deliverance. As, then, Shemaiah despised the lawful time, he was deprived of the favor of seeing that event.

Added then is the reason; first, because he had abused the name of God; he prophesied and I had not sent him, said the Lord; the second reason was, that he deceived the people with a vain hope; falsehood of itself is worthy of a heavy punishment; but when it was pernicious to God’s people, it became still more heinous, and therefore worthy of a twofold punishment.

Now we see that Jeremiah esteemed as nothing that he was condemned by Shemaiah; for he retained his own dignity; though the impostor attempted to subvert his authority, yet the Prophet speaks as though he was wholly unstained and not hurt nor affected by any calumny. The same magnanimity of mind is what all faithful teachers ought to possess, so as to look down, as from on high, on all deceivers, and their chatterings, and curses, and to go on in their course, however insolently the despisers of God may rise up against them, and tear and overwhelm them with reproaches. Let then all those who seek to serve God and his Church follow this example of the Prophet, so that they may not be discouraged in their minds when they find that they have to contend with dishonest men.

But Jeremiah is bidden to write to all the captives, for Shemaiah was not worthy of being reproved; but God had a regard for the public safety of the exiles, and reminded them of what would take place. It is indeed probable that this prophecy was without any fruit, until it was known by the event itself that Jeremiah had not without reason thus prophesied. Until, then, Shemaiah died, and died without any to succeed him, the people disregarded what had been predicted; but at length they were constrained to acknowledge that Jeremiah had not spoken his own thought, but had been furnished with a message from God; for God really fulfilled what he had predicted by the mouth of his Prophet.

The two reasons follow, why God resolved to punish Shemaiah: the first is, that he had seized on the prophetic office without a call; and hence we conclude, according to what has already appeared, that this office which had been instituted by God, was perverted, when any one intruded into it without a commission. Let us then know that no one ought to be deemed a legitimate teacher, except he can really shew that he has been called from above. I have in several places stated that two things belonged to a call; the inward call was the chief thing when the state of the Church was in disorder, that is, when the priests neglected the duty of teaching, and wholly departed from what their office required. When, therefore, the Church became disordered, God applied an extraordinary remedy by raising up prophets. But when the Church is rightly and regularly formed, no one can boast that he is a pastor or a minister, except he is also called by the suffrages of men. But as I have spoken on this subject more at large on the twenty-third chapter, I only slightly refer to it now.

As to the present passage in which God condemns Shemaiah for having thrust in himself without being called, what is meant is, that he brought forward his own dreams, having been furnished with no commission; for the prophetic office was then special. Then Shemaiah is here rejected as an impostor, because he had only brought forward prophecies suggested by his own brains, which yet he falsely pretended to have been from God; and it was a most atrocious crime, as it was a sacrilege to abuse, as Shemaiah did, the name of God. But the atrocity of his sin the Prophet still further sets forth, by saying that his prophecies were pernicious and fatal to the people. We hence conclude how solicitous God was for the safety of his people, in thus avenging the falsehoods which were calculated to lead them to ruin; and Jeremiah shews that Shemaiah’s teaching was ruinous, because he inebriated the people with false confidence; he made you, he says, to trust in falsehood; for he promised them a quick return, when it was God’s will, that the Jews should patiently bear their exile till the end of the seventy years.

Calvin: Jer 29:32 - NO PHRASE

But we may deduce from this passage a useful doctrine, — that nothing is more pestiferous in a Church than for men to be led away by a false confidence or trust. For it is the foundation of all true religion to depend on the mouth or word of God; and it is also the foundation of our salvation. As, then, the salvation of men as well as true religion is founded on faith and the obedience of faith; so also when we are drawn away to some false trust, the whole of true religion falls to the ground, and at the same time every hope of salvation vanishes. This ought to be carefully observed, so that we may learn to embrace that doctrine which teaches us to trust in no other than in the only true God, and reject all those inventions which may lead us away from him, even in the least degree, so that we may not look around us nor be carried here and there.

For this reason, as I have said, the Prophet declares that Shemaiah would die childless, and be precluded from enjoying the favor which God had resolved and even promised to bestow on his people. And all this, as I have reminded you, was said for the sake of the people; for this prophecy did no good to Shemaiah nor to his posterity; but his punishment ought to have benefited the miserable exiles so as to lead them to repentance, however late it may have been. This is the import of the passage.

Defender: Jer 29:13 - find me

Although this promise was given specifically to the Israelites exiled in Babylonia, the principle is universally true (Heb 11:6).

Defender: Jer 29:13 - all your heart

The Lord here confirms His promise in Deu 30:1-3. A half-hearted repentance and faith will not suffice. This promise to ancient Israel applies in principle to any aspect of our relation to God. The first commandment, according to Jesus, is to love God "with all thy heart" (Mat 22:37)."

TSK: Jer 29:13 - ye shall // with

ye shall : Lev 26:40-45; Deu 4:29-31, 30:1-20; 1Ki 8:47-50; 2Ch 6:37-39; Psa 91:15; Isa 55:6, Isa 55:7; Hos 5:15, Hos 6:1-3; Amo 5:4-6; Zep 2:1-3; Luk 11:9, Luk 11:10

with : Jer 3:10, Jer 24:7; Deu 30:2, Deu 30:10; 1Ki 2:4; 2Ki 23:3; 2Ch 22:9, 2Ch 31:21; Psa 119:2, Psa 119:10,Psa 119:58, Psa 119:69, Psa 119:145; Joe 2:12; Act 8:37

TSK: Jer 29:14 - I will be // and I will turn

I will be : Deu 4:7; 1Ch 28:9; 2Ch 15:12-15; Psa 32:6, Psa 46:1; Isa 45:19, Isa 55:6; Rom 10:20

and I will turn : Jer 16:14, Jer 16:15, Jer 23:3-8, Jer 24:5-7, Jer 30:3, Jer 30:10, Jer 31:8-14, Jer 32:37-44, 33:7-26; Jer 46:27, Jer 46:28, Jer 50:4, Jer 50:5, Jer 50:19, Jer 50:20,Jer 50:33, Jer 50:34, Jer 51:10; Psa 126:1, Psa 126:4; Eze 11:16-20; Ezek. 34:1-31, 36:1-39:29; Amo 9:14; Mic 4:12; Zep 3:20

TSK: Jer 29:15

Jer 29:8, Jer 29:9, 28:1-17; Eze 1:1, Eze 1:3

TSK: Jer 29:16

Jer 29:3, Jer 24:2, Jer 38:2, Jer 38:3, Jer 38:17-23; Ezek. 6:1-9:11, Eze 17:12-21, 21:9-27, Eze 22:31; Eze 24:1-14

TSK: Jer 29:17 - Behold // them like

Behold : Jer 29:18, Jer 15:2, Jer 15:3, Jer 24:8-10, Jer 34:17-22, Jer 43:11, Jer 52:6; Eze 5:12-17, Eze 14:12-21; Luk 21:11, Luk 21:23

them like : Jer 24:1-3, Jer 24:8

TSK: Jer 29:18 - will deliver // to be a curse

will deliver : Jer 15:4, Jer 24:9, Jer 34:17; Lev 26:33; Deu 28:25, Deu 28:64; 2Ch 29:8; Psa 44:11; Eze 6:8, Eze 12:15, Eze 22:15, Eze 36:19; Amo 9:9; Zec 7:14; Luk 21:24

to be a curse : Heb. for a curse, Jer 29:22, Jer 19:8, Jer 25:9, Jer 26:6, Jer 42:18; Deu 29:21-28; 1Ki 9:7, 1Ki 9:8; 2Ch 7:19-22, 2Ch 29:8; Isa 65:15; Lam 2:15, Lam 2:16

TSK: Jer 29:19

Jer 6:19, Jer 7:13, Jer 7:24-26, Jer 25:3-7, Jer 26:5, Jer 32:33, Jer 34:17, Jer 35:14-16, Jer 44:4, Jer 44:5; Zec 1:4-6, Zec 7:11-13; Heb 12:25

TSK: Jer 29:20 - hear // all ye // whom

hear : Dr. Blayney thinks there were two letters written by the prophet to the captives in Babylon, and the first ends with this verse. That having heard, on the return of the embassy, that the captives had received his advice favourably, and because they were deceived by false prophets, who promised them a speedier deliverance, he therefore wrote a second letter, beginning with the Jer 29:15, and going on with the twenty-first, etc. (in which order these verses are read in the Septuagint), in which he denounces God’ s judgments on the three chief of those, Ahab, Zedekiah, and Shemaiah.

all ye : Eze 3:11, Eze 3:15

whom : Jer 24:5; Mic 4:10

TSK: Jer 29:21 - which

which : Jer 29:8, Jer 29:9, Jer 14:14, Jer 14:15; Lam 2:14

TSK: Jer 29:22 - shall be // roasted

shall be : Gen 48:20; Rth 4:11; Isa 65:15; 1Co 16:22

roasted : Dan 3:6, Dan 3:21

TSK: Jer 29:23 - and have // lying // even I

and have : Jer 7:9, Jer 7:10, Jer 23:14, Jer 23:21; Psa 50:16-18; Zep 3:4; 2Pe 2:10-19; Jud 1:8-11

lying : Jer 29:8, Jer 29:9, Jer 29:21

even I : Jer 13:27, Jer 16:17, Jer 23:23, Jer 23:24; Pro 5:21; Mal 2:14, Mal 3:5; Heb 4:13; Rev 1:5; Rev 3:14

TSK: Jer 29:24 - Shemaiah // Nehelamite

Shemaiah : Jer 29:31, Jer 29:32

Nehelamite : or, dreamer, Jer 29:8

TSK: Jer 29:25 - Because // Zephaniah

Because : 1Ki 21:8-13; 2Ki 10:1-7, 2Ki 19:9, 2Ki 19:14; 2Ch 32:17; Ezr 4:7-16; Neh 6:5, Neh 6:17; Neh 6:19; Act 9:2

Zephaniah : Jer 29:29, Jer 21:1, Jer 21:2, Jer 37:3, Jer 52:24; 2Ki 25:18-21

TSK: Jer 29:26 - officers // for every // and maketh // that thou

officers : Jer 20:1, Jer 20:2; 2Ki 11:15, 2Ki 11:18; Act 4:1, Act 5:24

for every : 2Ki 9:11; Hos 9:7; Mar 3:21; Joh 10:20; Act 26:11, Act 26:24; 2Co 5:13-15

and maketh : Jer 29:27; Deu 13:1-5; Zec 13:3-6; Mat 21:23; Joh 8:53, Joh 10:33

that thou : Jer 20:1, Jer 20:2, Jer 38:6, Jer 38:28; 2Ch 16:10, 2Ch 18:26; Act 5:18, Act 16:24; 2Co 11:33; Rev 2:10

TSK: Jer 29:27 - therefore // which

therefore : 2Ch 25:16; Amo 7:12, Amo 7:13; Joh 11:47-53; Act 4:17-21, Act 5:28, Act 5:40

which : Jer 29:26, Jer 43:2, Jer 43:3; Num 16:3; Mat 27:63; 2Ti 3:8

TSK: Jer 29:28

Jer 29:1-10

TSK: Jer 29:29

Jer 29:25

TSK: Jer 29:31 - Send // Because

Send : Jer 29:20

Because : Jer 29:9, Jer 29:23, Jer 14:14, Jer 14:15, Jer 23:21, Jer 28:15-17; Eze 13:8-16, Eze 13:22, Eze 13:23; 2Pe 2:1

TSK: Jer 29:32 - punish // he shall // behold // rebellion

punish : Jer 20:6; Exo 20:5; Num 16:27-33; Jos 7:24, Jos 7:25; 2Ki 5:27; Psa 109:8-15; Isa 14:20,Isa 14:22; Amo 7:17

he shall : Jer 22:30, Jer 35:19; 1Sa 2:30-34

behold : Jer 29:10-14, Jer 17:6; 2Ki 7:2, 2Ki 7:19, 2Ki 7:20

rebellion : Heb. revolt, Jer 28:16 *marg.

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Jer 29:13

That is, sincerely, as Psa 119:2 .

Poole: Jer 29:14

This verse containeth no more than was said before, only it is repeated in a little different phrase, for the further confirmation of their faith, and the promise is a little enlarged. God saith he will be found of them , that is, he will answer them. It is expressed in this nation to correspond with the term seeking, by which prayer is expressed, and to let us know that those that will have God’ s favour must find it ; which implieth a seeking and inquiry after it. The promise, which before mentioned only their return from Babylon, is enlarged, and made here to extend to all places whither they were driven; for though the body of the people were carried to Babylon, yet it is more than probable that many of them shifted for themselves into other countries, and were in exile, but not in captivity. Cyrus’ s proclamation, 2Ch 36:22,23 , extended to his whole empire.

Poole: Jer 29:15

The prophet here turneth his speech to some wicked Jews that were in Babylon, or in Judea, and more believed some false prophets, who told them of a much quicker return, than Jeremiah telling them the truth from the mouth of God,

Poole: Jer 29:16 - know // that sitteth upon the throne of David

The word

know is, as some think, needlessly supplied, for the following particle might be as well translated for , or because , or therefore . By the king he meaneth Zedekiah, whom he chooseth to express under the notion of him

that sitteth upon the throne of David to take away the vain hopes which the Jews conceived from the promises which God had made to David, and to his seed.

Poole: Jer 29:18 - a curse, and an astonishment, and an hissing, and a reproach

These verses contain no more than the threatening which we have had more than once before. He had compared them to vile figs , Jer 24:8,9,10 there threatened them with being made a reproach, a proverb, a taunt, and a curse ; and consuming them with the sword, famine, and pestilence: the same thing before delivered by word of mouth to those in Judea, is here repeated in a letter to that part of the Jews in Babylon, to take them off from giving credit to their false prophets, whether in Judea or in Babylon, who deluded them with the promises of a speedy return. Believe it, (saith the prophet,) you shall be so far from returning, whatever your idle prophets tell you, that your brethren that are here shall be brought to you, or destroyed with the sword , the famine , and the pestilence , or scattered into other kingdoms, where they shall be made

a curse, and an astonishment, and an hissing, and a reproach

Poole: Jer 29:19 - Ye would not hear

A contempt of the word of the Lord was the cause of this people’ s ruin, and will be the cause of ruin to any people. See Jer 7:26 11:7,8 17:23 . Lest they should say that they only disobeyed the prophets, God mindeth them that in not hearkening to them they did not hearken to him. The same thing Christ saith of the gospel ministers, Luk 10:16 . The not believing, or not obeying, what ministers teach not in a due discharge of their office of revealing the will of God, is no contempt of God, but of them, who for that cause deserve to be contemned; but supposing that what ministers deliver be the mind and will of God revealed in holy writ, and but a true explication and application of that, not to hearken to God and not to hearken to them is the same thing.

Ye would not hear saith the Lord; ye wilfully refused to believe them, speaking the truth to you in my name, and to obey those monitions they gave you by my direction. All this was a not hearing God.

Poole: Jer 29:20

Those phrases, I have sent

and I have driven , &c., are diligently to be observed by us. There is no evil in cities or nations which is an evil of punishment, but, whoever be the instruments to bring it, God is the author of it. These phrases also signified to those Jews that God was likeliest to know best how long they should stay there, because he sent them thither.

Poole: Jer 29:21

Of these two persons we read no more in holy writ: that they pretended to be prophets, that they abused the name of God, pretending to reveal his will, wheras what they said was not the will of God, but a falsehood, we learn out of this verse; and that they were both of them burnt by the king of Babylon we find in Jer 29:22 . What the falsehoods they published were is not expressed, but it is most probable they were some of those that pretended that God had revealed to them, that within two years, or a short time, the captives carried away with Jehoiakim should return out of Babylon. God here tells those that were of the captivity, that those two wretches should themselves be slain by the king of Babylon.

Poole: Jer 29:22

As false teachers are of the highest sort of transgressors, speaking lies in the name and under pretence of the authority of the God of truth; so God in his providence ordinarily makes them the greatest examples of his vengeance. God threateneth to bring them to an end that should turn into a proverb, that when men had a mind to curse others, wishing them the greatest evils, they should pray to God to make them like Ahab and Zedekiah, whom the king of Babylon burnt, or roasted in the fire; the word Mlq signifieth both, Lev 2:14 ; and roasting signifieth only to burn by degrees, which probably was the specifical punishment of these two false prophets, for we learn from the instance of the three children, Dan 3:19 , that the consuming of persons slowly in a fiery furnace was a kind of punishment in use amongst the Chaldeans.

Poole: Jer 29:23 - committed adultery with their neighbours’ wives // I know, and am a witness to

The reason here given must not be understood as the reason of the king of Babylon’ s punishment of them, but why God gave them up into his hands, because they had committed villany or folly in Israel; which is expounded by the next words, they had

committed adultery with their neighbours’ wives All sin is folly , and so called in Scripture, uncleanness particularly, Gen 34:7 ; here it is called villany, to denote the heinousness of it, especially in those whose office it was to teach others that they ought not to do it, Rom 2:22 . Falsehood in discharge of a trust is ordinarily attended with debauchery of life, nor indeed can it be reasonably imagined that those who, to humour men, have debauched their consciences, and declared things as the will of God, which they know are not so, should be more true and honest in their conversation towards men. The second crime of these false prophets was, what gave them their denomination, teaching people what God never bid them speak. Now this, saith the Lord,

I know, and am a witness to their adulteries are in secret, but I am a witness to them; the poor people do not know that they teach them lies, but I know it. God will deal with men not according to what men like themselves know of them, and can prove against them, but according to what he knows and can witness against them.

Poole: Jer 29:24 - Shemaiah // Nehelamite

We have no guidance from any other scripture to teach us who this

Shemaiah was, but it is very probable that he was one of those who at this time were in the captivity of Babylon, and so came to the knowledge of Jeremiah’ s letter, mentioned in the beginning of the chapter, and wrote what followeth to Zephaniah, the son of Masseiah the priest, and the rest of the priests, to have Jeremiah punished; but why he is called the

Nehelamite is not so evident, for that the word is derived from Mlwx a dreamer, is not very probable; we read of no such place in Judea as Nehelain or Halem, but we cannot imagine that the names of all the towns in Judah are to be found in Scripture: he is thrice in this chapter called the Nehelamite ; so as it is probable that there was such a place as Nehelam, from whence he was.

Poole: Jer 29:26 - Priest // That ye should be officers in the house of the Lord, for every man that is mad

Priest that is, high priest, as some have thought; but it appears from 2Ki 25:18 , that Seraiah was at this time the high priest, and this Zephaniah was the second priest, as he is there styled, as also Jer 52:24 ; nor must any think that the Jehoiada here meant was the immediate predecessor of Zephaniah, for besides that Jehoiada was high priest, which Zephaniah never was, there were near two hundred years betwixt the death of Jehoiada and this time; in the stead therefore here signifieth, that thou shouldst be like the good high priest Jehoiada; unless some other Jehoiada was meant, who was turned out, and this Zephaniah put in his room.

That ye should be officers in the house of the Lord, for every man that is mad that thou mightest have a care of religion, and particularly take care of persons who being mad or phrenetic make themselves prophets. The priests had a power to restrain such persons by imprisoning them, or putting them in the stocks, by which most agree a particular punishment is expressed, but for the nature and way of it is not determined. Those who in so uncertain a thing have a mind to read what hath been said, may find it both in Mr. Pool’ s Synopsis Criticorum, and the English Annotations upon this verse, but the learned author of them reciting what authors have said, concludes it at last not with any certainty to be determined.

Poole: Jer 29:27

He means it of an active, real reproof, as appears by what went before; he would have had Jeremiah imprisoned, or put to that punishment which they called the stocks, the nature of which we cannot determine, concluding him to be but a madman, and one who was not made a prophet by any immediate mission from God, but had only made himself a prophet.

Poole: Jer 29:28

The matter of fact was true, as appeared Jer 29:5,6, but it was false that this was the effect of phrensy, or that he spake this of his own head without commission from God; for he wrote nothing of this nature but by order from God, as appeareth from Jer 29:4 , where he began his letter with, Thus saith the Lord of hosts, the God of Israel .

Poole: Jer 29:29

It is uncertain whether Zephaniah did this out of kindness to Jeremiah, for we read he was sent to Jeremiah upon messages, Jer 21:1 37:3 , from the king, or because he would not apprehend him before he heard him, and let him know that he did nothing against him but upon information, &c.

Poole: Jer 29:31

This is the great mischief of false teachers, they are the causes of people’ s trusting in lies; and from hence the sins of false prophets are ordinarily aggravated.

Poole: Jer 29:32 - I will punish Shemaiah the Nehelamite, and his seed // neither shall he behold the good that I will do for my people // Because he hath taught rebellion against the Lord

I will punish Shemaiah the Nehelamite, and his seed: punishments of this life ordinarily are extended to the children of sinful parents, for the parents’ sake, who are punished in their children, being res parentum , a considerable part of their parents’ goods and portion. He shall not have a man to dwell among this people ; he and his whole posterity shall be rooted out;

neither shall he behold the good that I will do for my people and neither he nor they shall live to the time of my people’ s return from the captivity of Babylon.

Because he hath taught rebellion against the Lord because by the falsehoods which he hath taught he hath been an instrument to make people disobey the commands of God. We had the same clause Jer 28:16 , and such a kind of threatening we find Amo 7:17 , denounced by that prophet against Amaziah the priest of Beth-el, forbidding him to prophesy at Beth-el, because it was the king’ s court and chapel . To obstruct the revelation of God’ s will to people, or to publish what is contrary to it, to seduce people from believing it, or yielding obedience, are both crimes that have been and will be of fatal consequence to them and their families who are so hardy as to incur the guilt of them.

Haydock: Jer 29:15 - Said

Said. Expressing your confidence in Providence; or rather, if we join this with what follows, he rebukes them for trusting in false prophets, who represented their condition as worse than that of their brethren, who were left behind; whereas it was really better, ver. 17., and chap. xxiv. 2, 8. (Calmet) ---

The deluded people suppose that the false prophets had been sent by God. (Worthington)

Haydock: Jer 29:19 - By night

By night, or "early," de nocte, as soon as the night was over. (Haydock)

Haydock: Jer 29:22 - Curse // Fire

Curse. Ver. 18. The malediction which has befallen the Jews, "overtake thee." (Worthington) ---

Fire, in frying-pans, (see 2 Machabees vii. 5.) or cauldrons of boiling oil. This death shews that these were not the infamous judges who tempted Susanna, (Calmet) as the Jews quoted by (Haydock) St. Jerome, Salien, &c., would infer from ver. 23., and Daniel xiii. 57. They were stoned to death by the people, ibid. lxii.[Daniel xiii. 62.] (Calmet)

Haydock: Jer 29:23 - Folly // Witness

Folly. A crime, Judges xix. 23., and 2 Kings xiii. 12. ---

Witness, the sovereign truth. (Calmet)

Haydock: Jer 29:24 - And // Nehelamite

And. God orders his prophet what to say, to an accusation sent from Babylon, in consequence of the former letter, ver. 5, 28. (Haydock) ---

Nehelamite, "torrent," (St. Jerome) or "dreamer." We know of no place of this name.

Haydock: Jer 29:25 - The second priest

The second priest, (4 Kings xxv. 18.) a chief officer of the temple, chap. xxi. 1.

Haydock: Jer 29:26 - Joiada // Thou // Raveth

Joiada, whose zeal had been conspicuous long before, under Joas, in persuading him to destroy the false prophets, 4 Kings xi. 17. Sophonias is exhorted to imitate him, by treating Jeremias in like manner. (Calmet) ---

Thou. Hebrew, "ye should be officers." (Protestants) (Haydock) ---

There were many chief priests. ---

Raveth. Hebrew, "is possessed, and counterfeits the prophet." Such were to be slain, being confined till sentence had been passed, Deuteronomy xviii. 20. (Calmet)

Haydock: Jer 29:28 - Time

Time, before you will return. (Haydock) ---

Sophonias read the letter, approving of its contents, (St. Jerome) though this is not certain. He took no violent steps against Jeremias, as Phassur had done. (Haydock)

Haydock: Jer 29:32 - Sit

Sit, in an honourable station, or they shall all die. (Calmet)

Gill: Jer 29:13 - And ye shall seek me, and find me // when ye shall search for me with all your heart

And ye shall seek me, and find me,.... When persons seek the Lord aright, they always find him; a God hearing prayer; a God in Christ; bestowing favours upon them; granting them his presence; indulging them in communion with him; and favouring them with fresh supplies of his grace, and everything needful for them; every mercy, temporal and spiritual; that is, when they seek him in Christ, who is the only way to the Father, under the guidance and influence of the blessed Spirit; in the exercise of faith upon him and his promises; with fervency of spirit and ardour of mind; with diligence and importunity; with earnest desires and strong affections; and, as follows, with all sincerity of soul:

when ye shall search for me with all your heart; which, as Calvin rightly observes, does not design perfection, but integrity and sincerity; when they draw nigh with a true heart, and call upon him in truth, and search for him with eagerness, with a hearty desire to find him, as men search for gold, and silver, and hid treasure.

Gill: Jer 29:14 - And I will be found of you, saith the Lord // and I will turn away your captivity // and I will gather you from all the nations, and from all the places whither I have driven you, saith the Lord // and I will bring you again into the place whence I caused you to be carried away captive

And I will be found of you, saith the Lord,.... As he is; when his favour is shown, his presence is enjoyed, and the blessing sought for is obtained:

and I will turn away your captivity; this designs the captivity of Jeconiah, or of the Jews that were carried captive with him; and which had its accomplishment when the Jews returned to their own land, upon the edict of Cyrus:

and I will gather you from all the nations, and from all the places whither I have driven you, saith the Lord; for though the greatest part might be carried to Babylon, and continue there; yet others might be removed or moved into other countries; and besides, this may respect their brethren who should come into captivity, and return with them at the end of the seventy years; for the expressions are very large and general:

and I will bring you again into the place whence I caused you to be carried away captive; that is, Jerusalem, and the land of Judea; though the Vulgate Latin version renders it,

"and I will make you to return from the place to which I have caused you to go captive;''

meaning Babylon. The sense comes to the same; but the common rendering is most agreeable to the Hebrew text.

Gill: Jer 29:15 - Because ye have said // the Lord hath raised us up prophets in Babylon

Because ye have said,.... That is, some of them; for here the Lord, by the prophet, turns from the godly among the captives, whom he had been advising, encouraging, and comforting before, to those who gave heed to the false prophets, who promised them a speedy return to their own land, and which they believed; and therefore rejected and despised the prophecies of Jeremiah, and others:

the Lord hath raised us up prophets in Babylon; and therefore stood in no need of other prophets that were in Judea, or in Jerusalem, nor should hearken to them; but believe those that were raised up among themselves, rather than others at a distance; and though these were false prophets, yet, being such that prophesied to them things that were agreeable, they were willing to believe them, and to consider them, and receive them, as prophets sent of God, when they were not.

Gill: Jer 29:16 - Know that thus saith the Lord // of // the king that sitteth on the throne of David // and of all the people that dwelleth in this city // and of your brethren that are not gone forth with you into captivity

Know that thus saith the Lord,.... Or "for", or "wherefore thus saith the Lord" ^x; for the word "know" is not in the text, and seems needless; though it is also supplied by other interpreters ^y. The words are illative, and follow upon the former; and the sense is, that since they gave heed to their false prophets in Babylon, who told them that they should quickly return; therefore the Lord sent the following message to them, informing them that it was so far from being true that they should in a short time return to Jerusalem, that, on the other hand, they that were there should soon be with them in captivity, or be destroyed:

of, or "concerning"

the king that sitteth on the throne of David; that is, King Zedekiah, who was then the reigning king at Jerusalem:

and of all the people that dwelleth in this city; the city Jerusalem, where Jeremiah was, and from whence this letter was written, in the name of the Lord, to the captives at Babylon:

and of your brethren that are not gone forth with you into captivity; that lived in the several parts of the land of Judea, who were left behind, and not carried captive, when those were to whom these words are directed.

Gill: Jer 29:17 - Thus saith the Lord of hosts, behold, I will send upon them the sword // the famine and the pestilence // and will make them like vile figs, that cannot be eaten, they are so evil

Thus saith the Lord of hosts, behold, I will send upon them the sword,.... The sword of the Chaldeans, by which many of them should fall, as they did. The Targum is,

"I will send upon them those that kill with the sword:''

who, though they were prompted to come against the Jews, through a natural and ambitious desire of conquering and plundering, yet were sent of God; nor would they have come, had he not willed and suffered it:

the famine and the pestilence; to destroy others that escaped the sword; both these raged while Jerusalem was besieged by the Chaldeans:

and will make them like vile figs, that cannot be eaten, they are so evil; to which they are compared, Jer 24:8. The sense is, that as they had made themselves wicked and corrupt, like naughty and rotten figs, so the Lord would deal with them as men do with such, cast them away, as good for nothing. The word ^z for "vile" signifies something horrible; and designs such figs so bad, that they even strike the eater of them with horror.

Gill: Jer 29:18 - And I will persecute them with the sword, with the famine // and with the pestilence // and will deliver them // to be removed to all the kingdoms of the earth // to be a curse, and an astonishment, and an hissing, and a reproach // among all the nations whither I have driven them

And I will persecute them with the sword, with the famine,

and with the pestilence,.... Or, "follow after ^a them"; such as should make their escape out of the city, and go into Egypt, or other countries, for shelter and safety, should be pursued by the vengeance of God, and should fall by sword, famine, or pestilence, in other places:

and will deliver them; such as should not perish by the above mentioned calamities:

to be removed to all the kingdoms of the earth; where they should be scattered, and live in exile: or "for a shaking to all the kingdoms of the earth" ^b; who should shake and tremble at such a dreadful spectacle of vengeance; or rather they should shake and tremble at the wrath of God upon them; or else their enemies, among whom they should be, should shake their heads at them, by way of insult and triumph over them:

to be a curse, and an astonishment, and an hissing, and a reproach,

among all the nations whither I have driven them; where men shall look at them with amazement, and curse theft, and hiss at them, and reproach them, as the offscouring of the world.

Gill: Jer 29:19 - Because they have not hearkened to my words, saith the Lord // which I sent unto them by my servants the prophets // rising up early, and sending them // but ye would not hear, saith the Lord

Because they have not hearkened to my words, saith the Lord,.... Which were spoken to them by the prophets; not hearkening to them, but despising them, were the same as not hearkening to him, and despising him; contempt of God, and his word, was the cause of their ruin; see 2Ch 36:15;

which I sent unto them by my servants the prophets; such as Hosea, Isaiah, Micah, Jeremiah, and others:

rising up early, and sending them; which denotes the frequency of their mission; the diligent care of God towards them; and his earnest solicitude for their welfare; and the plenty of means they were favoured with; all which were aggravations of their sin:

but ye would not hear, saith the Lord; the words of the Lord by his prophets; the counsel and admonitions he gave them; but pursued their own ways and counsels, and listened to the false prophets.

Gill: Jer 29:20 - Hear ye therefore the word of the Lord // all ye of the captivity, whom I have sent from Jerusalem to Babylon

Hear ye therefore the word of the Lord,.... What he was now about to say concerning their false prophets:

all ye of the captivity, whom I have sent from Jerusalem to Babylon; all that were carried captive along with Jeconiah. Some parts of this letter are directed to one sort of the captives, and others to another sort of them; some being good men, some bad; but what follows all are called upon to observe, good and bad; it being a prediction of a certain event, which they would see fulfilled in a short time; and therefore might be of service of them; to the godly, for the confirmation of them in the belief of what the Lord had promised; and to the rest, to make them stop giving heed to false prophets, that should here after arise.

Gill: Jer 29:21 - Thus saith the Lord of hosts, the God of Israel // of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you // behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon // and he shall slay them before your eyes

Thus saith the Lord of hosts, the God of Israel,.... See Gill on Jer 29:4;

of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you: two false prophets, of whom we have no account any where else but here; and are, no doubt, the prophets, or however two of them, that they of the captivity boasted of that God had raised unto them in Babylon, Jer 29:15. The Jews ^c say, and so Jerom relates, that these are the two elders that attempted the chastity of Susannah:

behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon: they should be suffered to commit some crime against the state, of which notice should be given, and they should be seized as seditious persons; which was so permitted in providence, that they might be brought to punishment for other sins they were guilty of:

and he shall slay them before your eyes; by roasting them with fire: as follows:

Gill: Jer 29:22 - And of them shall be taken up a curse by all the captivity of Judah which are in Babylon // saying, the Lord make thee like Zedekiah, and like Ahab, whom the king of Babylon roasted in the fire

And of them shall be taken up a curse by all the captivity of Judah which are in Babylon,.... A form of cursing; when they cursed anyone, or wished him ill, it should be in such like manner as follows; so odious and detestable would these men be afterwards to them, whom they, at least some of them, took to be the prophets of the Lord:

saying, the Lord make thee like Zedekiah, and like Ahab, whom the king of Babylon roasted in the fire; or "burnt them" ^d; not at once, but with a slow fire; so the Maccabees were roasted,

"Then the king, being in a rage, commanded pans and caldrons to be made hot: '' (2 Maccabees. 7:3)

Burning persons with fire, and casting them into a fiery furnace, were ways used by the Chaldeans in putting persons to death, Dan 3:6; and roasting men at a fire was used by the Chinese ^e.

Gill: Jer 29:23 - Because they have committed villany in Israel // and have committed adultery with their neighbours' wives // and have spoken lying words in my name, which I have not commanded them // even I know, and am a witness, saith the Lord

Because they have committed villany in Israel,.... Or "folly" ^f; as the sins of adultery, and prophesying falsely, are afterwards mentioned. This was not the reason why the king of Babylon put them to death; though the Jews ^g have a tradition that they attempted the chastity of Nebuchadnezzar's daughter, for which reason he case them into a furnace; but rather it was on account of their prophesying immediate destruction to Babylon; and telling the captives that they should be delivered in a short time; and stirring them up to prepare to go to their own land; but the reasons here given are those which moved the Lord to deliver them into the hands of the king of Babylon for their destruction:

and have committed adultery with their neighbours' wives; which was a piece of villany, as well as folly; and which abundantly showed that these men were not the prophets of the Lord, or were sent by him, being such impure wretches:

and have spoken lying words in my name, which I have not commanded them; as that the people should return to their own land in a short time; this was another part of their villany and folly, and for which they were given up into the hands of the king of Babylon, to be punished:

even I know, and am a witness, saith the Lord; for though their adulteries might be very secretly committed, and their lying prophecies were not seen to be such by the people in common; yet God, who is omniscient, saw all their impurity, and knew all their lies and falsehood, and was, and would be, a swift witness against them, here and hereafter. The Targum is,

"and before me it is manifest, and my word is a witness, saith the Lord.''

Gill: Jer 29:24 - Thus shalt thou speak to Shemaiah the Nehelamite // saying

Thus shalt thou speak to Shemaiah the Nehelamite,.... Or, "the dreamer" ^h; because he pretended to have dreams from the Lord; or because what he delivered as prophecies were mere dreams; as that the captives should quickly return to their own land; so Kimchi: but Jarchi takes it to be the name of a place, from whence he was so called; perhaps the place of his birth, or habitation formerly; so the Targum, paraphrasing

"who was of Halem;''

he was, another of the false prophets in Babylon. This latter part of the chapter is of a later date than the former; and refers to what was done after the above letter of Jeremiah came to the captives in Babylon; and after, the return of the messengers from thence, who brought, account how it was received, and what umbrage it gave to the false prophets:

saying; as follows:

Gill: Jer 29:25 - Thus speaketh the Lord of hosts, the God of Israel, saying // because thou hast sent letters in thy name unto all the people that are at Jerusalem // and to Zephaniah the son of Maaseiah the priest // saying

Thus speaketh the Lord of hosts, the God of Israel, saying,.... See Gill on Jer 29:4;

because thou hast sent letters in thy name unto all the people that are at Jerusalem; not in the name of the captives, whom he consulted not; nor with Ezekiel the prophet of the Lord, who was of the captivity; but in his own name, taking upon him to direct and order what should be done in Jerusalem. These letters were sent, very probably, by the hands of the king's messengers, when they returned, whose names are mentioned, Jer 29:3; some of them were sent to the people, to set them against the prophet of the Lord, Jeremiah, that they might not give any heed and credit to him; and others to the priests, as follows:

and to Zephaniah the son of Maaseiah the priest; not the high, priest, but his sagan or deputy; the second priest, as he is called, Jer 52:24; for Seraiah was high priest, unless he was now become high priest in his room. This Maaseiah was either his immediate parent, or else the head of that course to which Zephaniah belonged, as a common priest, which was the twenty fourth in order, 1Ch 24:18;

saying: as follows:

Gill: Jer 29:26 - The Lord hath made thee priest in the stead of Jehoiada the priest // that ye should be officers in the house of the Lord // for every man that is mad, and maketh himself a prophet // that thou shouldest put him in prison, and in the stocks

The Lord hath made thee priest in the stead of Jehoiada the priest,.... The same with Seraiah, who might have more names than one, and Jehoiada be one of them, who either was removed, or carried captive; and this Zephaniah, his sagan of deputy, succeeded him. Some think he refers to the famous Jehoiada in the times of Joash, a great reformer; and that this man was another such an one for his zeal, or at least ought to be, which he would have him exert against Jeremiah; but the former seems most probable:

that ye should be officers in the house of the Lord; or "visitors", or "overseers" ⁱ there; that is, Zephaniah, and the rest of the priests; or that he should see to it, that there were proper officers set there, to take care of it, and suffer none to come in and prophesy there, to the hurt of the people, as he would insinuate:

for every man that is mad, and maketh himself a prophet; or, "against every man" ^k; to prevent all enthusiastic persons, and such as are troubled with a frenzy in their brain, and set up themselves for prophets, from speaking in the name of the Lord; so the true prophets of old, and the apostles of Christ, and faithful ministers of the word, have always been represented as beside themselves, and as taking upon them an office that did not belong to them; and therefore should be restrained and persecuted by the higher powers:

that thou shouldest put him in prison, and in the stocks; the former of these words, according to the Hebrew, signifies an engine or instrument, in which the neck was put, like our pillory; and the latter an iron instrument for the hands, a manacle, or handcuff, as Kimchi; see Jer 20:2; though this rather better agrees with the pillory, being a strait narrow place, in which the hands, feet, and neck, were put ^l.

Gill: Jer 29:27 - Now therefore why hast thou not reproved Jeremiah of Anathoth // which maketh himself a prophet unto you

Now therefore why hast thou not reproved Jeremiah of Anathoth,.... Not by words only, but by actions; by beating and scourging, by pillory or imprisonment, and so restraining him from prophesying to the people:

which maketh himself a prophet unto you? takes upon him such an office, though not sent of the Lord, as he would insinuate: this shows the haughtiness and insolence of the false prophets in Babylon, to assume such authority to themselves, to dictate to the high priest, as Kimchi takes him to be, or however the second priest, what he should do, and to rebuke him for not doing his office.

Gill: Jer 29:28 - For therefore he sent unto us in Babylon, saying // this captivity is long // build ye houses, and dwell in them; and plant gardens, and eat the fruit of them

For therefore he sent unto us in Babylon, saying,.... That is, Jeremiah the prophet; and this was the reason, because his mouth was not stopped, and he restrained from prophesying; so that Shemaiah lays all the blame on Zephaniah, and his brethren the priests; who, had they done their duty, would have prevented Jeremiah's letter to the captives, as he suggests; the purport of which was,

this captivity is long; so Kimchi, Abarbinel, and Ben Melech, supply it; or, "it is long" ^m; it will be a long time before the captives shall return to their own land; and therefore they should not think of it, or provide for it; but, on the contrary, for their continuance in Babylon; giving the following advice:

build ye houses, and dwell in them; and plant gardens, and eat the fruit of them; referring to Jeremiah's letter; See Gill on Jer 29:5.

Gill: Jer 29:29 - And Zephaniah the priest read this letter // in the ears of Jeremiah the prophet

And Zephaniah the priest read this letter,.... Of Shemaiah's to him, and the other priests:

in the ears of Jeremiah the prophet: whether out of good will, to let him know who were his enemies abroad; or out of ill will, to stir up the people against him; or in pretence of proceeding equitably with him; not taking him up, and punishing him before he brought the accusation and charge against him; and acquainted him who were his accusers, and what evidence there was, and heard what he had to say in his own defence whether one or the other is uncertain; however, by this means Jeremiah came to the knowledge of Shemaiah's letter.

Gill: Jer 29:30 - When came the word of the Lord unto Jeremiah // saying

When came the word of the Lord unto Jeremiah,.... After he had heard the letter read:

saying; as follows:

Gill: Jer 29:31 - Send to all them of the captivity // saying, thus saith the Lord concerning Shemaiah the Nehelamite // because that Shemaiah hath prophesied unto you, and I sent him not // and he caused you to trust in a lie

Send to all them of the captivity,.... Another letter; not to Shemaiah, but to the people, that they might all know that he was a false prophet; and how his lies were resented by the Lord; and what punishment should be inflicted on him and his, on account of them:

saying, thus saith the Lord concerning Shemaiah the Nehelamite; the letter, though written by the prophet, must be sent in the name of the Lord, declaring what he would do with the person mentioned, and the reason of it; which follows:

because that Shemaiah hath prophesied unto you, and I sent him not,

and he caused you to trust in a lie; that they should in a very little time return from their captivity to Jerusalem.

Gill: Jer 29:32 - Therefore thus saith the Lord // behold, I will punish Shemaiah the Nehelamite, and his seed // he shall not have a man to dwell among this people // neither shall he behold the good that I will do for my people, saith the Lord // because he hath taught rebellion against the Lord

Therefore thus saith the Lord,.... Because he prophesied without being sent of God, and prophesied lies, by which the people were deceived:

behold, I will punish Shemaiah the Nehelamite, and his seed; not him only, but his posterity also: thus God sometimes visits the sins of parents on their children, they being, as it were, a part of themselves, and oftentimes partners with them in their iniquities:

he shall not have a man to dwell among this people; either at Babylon, or at Jerusalem, whither he had promised a speedy return:

neither shall he behold the good that I will do for my people, saith the Lord; by returning them, after seventy years captivity, to their own land, and to the enjoyment of all their privileges, civil and religious:

because he hath taught rebellion against the Lord; or, "a departure ⁿ from him"; taught men to revolt from him, and not give heed to his prophets; to disbelieve what he said by them, concerning their continuance in Babylon; which is called a rebellion against him; and being so heinous a crime, deserved the punishment denounced on him and his; rebels and their offspring are punished among men.