Jeremiah 29:1–23

We are here told, I. That Jeremiah wrote to the captives in Babylon, in the name of the Lord. Jeconiah had surrendered himself a prisoner, with the queen his mother, the chamberlains of his household, called here the eunuchs, and many of the princes of Judah and Jerusalem, who were at that time the most active men; the carpenters and smiths likewise, being demanded, were yielded up, that those who remained might not have any proper hands to fortify their city or furnish themselves with weapons of war. By this tame submission it was hoped that Nebuchadnezzar would be pacified. Satis est prostrasse leoni - It suffices the lion to have laid his antagonist prostrate; but the imperious conqueror grows upon their concessions, like Benhadad upon Ahab's, Kg1 20:5, Kg1 20:6. And, not content with this, when these had departed from Jerusalem he comes again, and fetches away many more of the elders, the priests, the prophets, and the people (Jer 29:1), such as he thought fit, or such as his soldiers could lay hands on, and carries them to Babylon. The case of these captives was very melancholy, the rather because they, being thus distinguished from the rest of their brethren who continued in their own land, looked as if they were greater sinners than all men who dwelt at Jerusalem. Jeremiah therefore writes a letter to them, to comfort them, assuring them that they had no reason either to despair of succour themselves or to envy their brethren that were left behind. Note, 1. The word of God written is as truly given by inspiration of God as his word spoken was; and this was the proper way of spreading the knowledge of God's will among his children scattered abroad. 2. We may serve God and do good by writing to our friends at a distance pious letters of seasonable comforts and wholesome counsels. Those whom we cannot speak to we may write to; that which is written remains. This letter of Jeremiah's was sent to the captives in Babylon by the hands of the ambassadors whom king Zedekiah sent to Nebuchadnezzar, probably to pay him his tribute and renew his submission to him, or to treat of peace with him, in which treaty the captives might perhaps hope that they should be included, Jer 29:3. By such messengers Jeremiah chose to send this message, to put an honour upon it, because it was a message from God, or perhaps because there was no settled way of sending letters to Babylon, but as such an occasion as this offered, and then it made the condition of the captives there the more melancholy, that they could rarely hear from their friends and relations they had left behind, which is some reviving and satisfaction to those that are separated from one another. II. We are here told what he wrote. A copy of the letter at large follows here to Jer 29:24. In these verses, 1. He assures them that he wrote in the name of the Lord of hosts, the God of Israel, who indited the letter; Jeremiah was but the scribe or amanuensis. It would be comfortable to them, in their captivity, to hear that God is the Lord of hosts, of all hosts, and is therefore able to help and deliver them; and that he is the God of Israel still, a God in covenant with his people, though he contend with them, and their enemies for the present are too hard for them. This would likewise be an admonition to them to stand upon their guard against all temptations to the idolatry of Babylon, because the God of Israel, the God whom they served, is Lord of hosts. God's sending to them in this letter might be an encouragement to them in their captivity, as it was an evidence that he had not cast them off, had not abandoned them and disinherited them, though he was displeased with them and corrected them; for, if the Lord had been pleased to kill them, he would not have written to them. 2. God by him owns the hand he had in their captivity: I have caused you to be carried away, Jer 29:4 and again, Jer 29:7. All the force of the king of Babylon could not have done it if God had not ordered it; nor could he have any power against them but what was given him from above. If God caused them to be carried captives, they might be sure that he neither did them any wrong nor meant them any hurt. Note, It will help very much to reconcile us to our troubles, and to make us patient under them, to consider that they are what God has appointed us to. I opened not my mouth, because thou didst it. 3. He bids them think of nothing but settling there; and therefore let them resolve to make the best of it (Jer 29:5, Jer 29:6): Build yourselves houses and dwell in them, etc. By all this it is intimated to them, (1.) That they must not feed themselves with hopes of a speedy return out of their captivity, for that would keep them still unsettled and consequently uneasy; they would apply themselves to no business, take no comfort, but be always tiring themselves and provoking their conquerors with the expectations of relief; and their disappointment at last would sink them into despair and make their condition much more miserable than otherwise it would be. Let them therefore reckon upon a continuance there, and accommodate themselves to it as well as they can. Let them build, and plant, and marry, and dispose of their children there as if they were at home in their own land. Let them take a pleasure in seeing their families built up and multiplied; for, though they must expect themselves to die in captivity, yet their children may live to see better days. If they live in the fear of God, what should hinder them but they may live comfortably in Babylon? They cannot but weep sometimes when they remember Zion. But let not weeping hinder sowing; let them not sorrow as those that have no hope, no joy; for they have both. Note, In all conditions of life it is our wisdom and duty to make the best of that which is, and not to throw away the comfort of what we may have because we have not all we would have. We have a natural affection for our native country; it strangely draws our minds; but it is with a nescio qua dulcedine - we can give no good account of the sweet attraction; and therefore, if providence remove us to some other country, we must resolve to live easy there, to bring our mind to our condition when our condition is not in every thing to our mind. If the earth be the Lord's, then, wherever a child of God goes, he does not go off his Father's ground. Patria est ubicunque bene est - That place is our country in which we are well off. If things be not as they have been, instead of fretting at that, we must live in hopes that they will be better than they are. Non si male nunc, et olim sic erit - Though we suffer now we shall not always. (2.) That they must not disquiet themselves with fears of intolerable hardships in their captivity. They might be ready to suggest (as persons in trouble are always apt to make the worst of things) that it would be in vain to build houses, for their lords and masters would not suffer them to dwell in them when they had built them, nor to eat the fruit of the vineyards they planted. "Never fear," says God; "if you live peaceably with them, you shall find them civil to you." Meek and quiet people, that work and mind their own business, have often found much better treatment, even with strangers and enemies, than they expected; and God has made his people to be pitied of those that carry them captives (Psa 106:46), and a pity it is but that those who have built houses should dwell in them. Nay, 4. He directs them to seek the good of the country where they were captives (Jer 29:7), to pray for it, to endeavour to promote it. This forbids them to attempt any thing against the public peace while they were subjects to the king of Babylon. Though he was a heathen, an idolater, an oppressor, and an enemy to God and his church, yet, while he gave them protection, they must pay him allegiance, and live quiet and peaceable lives under him, in all godliness and honesty, not plotting to shake off his yoke, but patiently leaving it to God in due time to work deliverance for them. Nay, they must pray to God for the peace of the places where they were, that they might oblige them to continue their kindness to them and disprove the character that had been given their nation, that they were hurtful to kings and provinces, and moved sedition, Ezr 4:15. Both the wisdom of the serpent and the innocency of the dove required them to be true to the government they lived under: For in the peace thereof you shall have peace; should the country be embroiled in war, they would have the greatest share in the calamitous effects of it. Thus the primitive Christians, according to the temper of their holy religion, prayed for the powers that were, though they were persecuting powers. And, if they were to pray for and seek the peace of the land of their captivity, much more reason have we to pray for the welfare of the land of our nativity, where we are a free people under a good government, that in the peace thereof we and ours may have peace. Every passenger is concerned in the safety of the ship.

Jeremiah 29:1 1. Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon; 1. Hi sunt sermones libri (vel, epistolae) quem misit Jeremias propheta Jerusalem ad reliquias seniorum captivitatis, et ad sacerdotes et ad prophetas, et ad universum populum, quem captivum abduxerat Nebuchadnezer e Jerusalem in Babylonem; Here the Prophet begins a new discourse, even that he not only cried out constantly at Jerusalem, that the Jews who still remained there should repent, but that he also mitigated the grief of the exiles, and exhorted them to entertain the hope of returning, provided they patiently endured the chastisement allotted to them. The design of the Prophet was at the same time twofold; for he not only intended to mitigate by comfort the sorrow of the exiles, but designed also to break down the obstinacy of his own nation, so that they who still remained at Jerusalem and in Judea might know that nothing would be better for them than to join themselves to their other brethren. The Jews, as it has already appeared, and as we shall hereafter in many places see, had set their minds on an unreasonable deliverance; God had fixed on seventy years, but they wished immediately to break through and extricate themselves from the yoke laid on them. Hence Jeremiah, in writing to the captives and exiles, intended to accommodate what he said to the Jews who still remained at Jerusalem, and who thought their case very fortunate, because they were not driven away with their king and the rest of the multitude. But at the same time his object was to benefit also the miserable exiles, who might have been overwhelmed with despair, had not their grief been in some measure mitigated. The Prophet, as we shall see, bids them to look forward to the end of their captivity, and in the meantime exhorts them to patience, and desires them to be quiet and peaceable, and not to raise tumults, until the hand of God was put forth for their deliverance. he says that he wrote a book [201] to the remaining elders; [202] for many of that age had died; as nature requires, the old who approach near the goal of life, die first, he then says that he wrote to them who still remained alive. We hence conclude that his prophecy was designed for them all; and yet he afterwards says, "Take wives and propagate;" but this, as we shall see, is to be confined to those who were at that time in a fit age for marriage. He did not however wish to exclude the aged from the comfort of which God designed them to be partakers, and that by knowing that there would be a happy end to their captivity, provided they retained resignation of mind and patiently bore the punishment of God justly due to them for having so often and in such various ways provoked him. Then he adds, the priests, and the prophets, and then the whole people. [203] But we must notice that he not only exhorts the people to patience, but also the priests and the prophets. And though, as we shall hereafter see, there were among them impostors, who falsely boasted that they were prophets, [204] it is yet probable that they are also included here who were endued with God's Spirit, either because the spirit was languid in them, or because God did not always grant to them the knowledge of everything. It might then be that the prophets, to whom God had not made known this, or whose minds were oppressed with evils, were to be taught. As to the priests, we hence conclude that they had from the beginning neglected their office, for they would have been God's prophets, had they faithfully performed their sacerdotal office; and it was, as it were, an extraordinary thing when God chose other prophets, and not without reproach to the priests; for they must have become degenerated and idle or deceptive, when they gloried in the name alone, when they were destitute of the truth. This then was the reason why they were to be taught in common with the people. It now follows, -- Footnotes: [201] So it is rendered by the Sept., Vulg., and Targ.; but "epistle," or letter, by the Syr. The word properly means a narrative; but as that is included in a book or in a letter, it is often used for both. It is rendered "book" in our version in Exodus 24:7; and "letter" in 2 Samuel 11:14. -- Ed. [202] Rather, "old men;" literally it is, "to the remainder of the aged of the transmigration." Age, and not authority, seems to be intended, though Grotins thinks they were the members of the Sanhedrim. The word commonly rendered "captivity," and when a verb, "to lead captive," means properly to be removed, to migrate, and transitively, to remove, to carry away, to transfer, to translate. The idea of captivity is not included in it, though sometimes implied. -- Ed. [203] Here in the original ends the preceding Lecture; but as this chapter has no connection with the foregoing, the prayer which occurs here has been removed to the end of the last chapter. -- Ed. [204] The Targ. has "scribes;" the Sept. and Syr., "false prophets;" and the Vulg., "prophets." They were probably teachers, and not those higher prophets who were favored with visions, and sent forth by God to deliver special messages. -- Ed.

To make the people quiet and easy in their captivity, I. God takes them off from building upon the false foundation which their pretended prophets laid, Jer 29:8, Jer 29:9. They told them that their captivity should be short, and therefore that they must not think of taking root in Babylon, but be upon the wing to go back: "Now herein they deceive you," says God; "they prophesy a lie to you, though they prophesy in my name. But let them not deceive you, suffer not yourselves to be deluded by them." As long as we have the word of truth to try the spirits by it is our own fault if we be deceived; for by it we may be undeceived. Hearken not to your dreams, which you cause to be dreamed. He means either the dreams or fancies which the people pleased themselves with, and with which they filled their own heads (by thinking and speaking of nothing else but a speedy enlargement when they were awake they caused themselves to dream of it when they were asleep, and then took that for a good omen, and with it strengthened themselves in their vain expectations), or the dreams which the prophets dreamed and grounded their prophecies upon. God tells the people, They are your dreams, because they pleased them, were the dreams that they desired and wished for. They caused them to be dreamed; for they hearkened to them, and encouraged the prophets to put such deceits upon them, desiring them to prophesy nothing but smooth things, Isa 30:10. They were dreams of their own bespeaking. False prophets would not flatter people in their sins, but that they love to be flattered, and speak smoothly to their prophets that their prophets may speak smoothly to them. II. He gives them a good foundation to build their hopes upon. We would not persuade people to pull down the house they have built upon the sand, but that there is a rock ready for them to rebuild upon. God here promises them that, though they should not return quickly, they should return at length, after seventy years be accomplished. By this it appears that the seventy years of the captivity are not to be reckoned from the last captivity, but the first. Note, Though the deliverance of the church do not come in our time, it is sufficient that it will come in God's time, and we are sure that that is the best time. The promise is that God will visit them in mercy; though he had long seemed to be strange to them, he will come among them, and appear for them, and put honour upon them, as great men do upon their inferiors by coming to visit them. He will put an end to their captivity, and turn away all the calamities of it. Though they are dispersed, some in one country and some in another, he will gather them from all the places whither they are driven, will set up a standard for them all to resort to, and incorporate them again in one body. And though they are at a great distance they shall be brought again to their own land, to the place whence they were carried captive, Jer 29:14. Now, 1. This shall be the performance of God's promise to them (Jer 29:10): I will perform my good word towards you. Let not the failing of those predictions which are delivered as from God lessen the reputation of those that really are from him. That which is indeed God's word is a good word, and therefore it will be made good, and not one iota or tittle of it shall fall to the ground. Hath he said, and shall he not do it? This will make their return out of captivity very comfortable, that it will be the performance of God's good word to them, the product of a gracious promise. 2. This shall be in pursuance of God's purposes concerning them (Jer 29:11): I know the thoughts that I think towards you. Known unto God are all his works, for known unto him are all his thoughts (Act 15:18) and his works agree exactly with his thoughts; he does all according to the counsel of his will. We often do not know our own thoughts, nor know our own mind, but God is never at any uncertainty within himself. We are sometimes ready to fear that God's designs concerning us are all against us; but he knows the contrary concerning his own people, that they are thoughts of good and not of evil; even that which seems evil is designed for good. His thoughts are all working towards the expected end, which he will give in due time. The end they expect will come, though perhaps not when they expect it. Let them have patience till the fruit is ripe, and then they shall have it. He will give them an end, and expectation, so it is in the original. (1.) He will give them to see the end (the comfortable termination) of their trouble; though it last long, it shall not last always. The time to favour Zion, yea, the set time, will come. When things are at the worst they will begin to mend; and he will give them to see the glorious perfection of their deliverance; for, as for God, his work is perfect. He that in the beginning finished the heavens and the earth, and all the hosts of both, will finish all the blessings of both to his people. When he begins in ways of mercy he will make an end. God does nothing by halves. (2.) He will give them to see the expectation, that end which they desire and hope for, and have been long waiting for. He will give them, not the expectations of their fears, nor the expectations of their fancies, but the expectations of their faith, the end which he has promised and which will turn for the best to them. 3. This shall be in answer to their prayers and supplications to God, Jer 29:12-14. (1.) God will stir them up to pray: Then shall you call upon me, and you shall go, and pray unto me. Note, When God is about to give his people the expected good he pours out a spirit of prayer, and it is a good sign that he is coming towards them in mercy. Then, when you see the expected end approaching, then you shall call upon me. Note, Promises are given, not to supersede, but to quicken and encourage prayer: and when deliverance is coming we must by prayer go forth to meet it. When Daniel understood that the 70 years were near expiring, then he set his face with more fervency than ever to seek the Lord, Dan 9:2, Dan 9:3. (2.) He will then stir up himself to come and save them (Psa 80:2): I will hearken unto you, and I will be found of you. God has said it, and we may depend upon it, Seek and you shall find. We have a general rule laid down (Jer 29:13): You shall find me when you shall search for me with all your heart. In seeking God we must search for him, accomplish a diligent search, search for directions in seeking him and encouragements to our faith and hope. We must continue seeking, and take pains in seeking, as those that search; and this we must do with our heart (that is, in sincerity and uprightness), and with our whole heart (that is, with vigour and fervency, putting forth all that is within us in prayer), and those who thus seek God shall find him, and shall find him their bountiful rewarder, Heb 11:6. He never said to such, Seek you me in vain.

Jeremiah, having given great encouragement to those among the captives whom he knew to be serious and well-affected, assuring them that God had very kind and favourable intentions concerning them, here turns to those among them who slighted the counsels and comforts that Jeremiah ministered to them and depended upon what the false prophets flattered them with. When this letter came from Jeremiah they would be ready to say, "Why should he make himself so busy, and take upon him to advise us? The Lord has raised us up prophets in Babylon, Jer 29:15. We are satisfied with those prophets, and can depend upon them, and have no occasion to hear from any prophets in Jerusalem." See the impudent wickedness of this people; as the prophets, when they prophesied lies, said that they had them from God, so the people, when they invited those prophets thus to flatter them, fathered it upon God, and said that it was the Lord that raised them up those prophets. Whereas we may be sure that those who harden people in their sins, and deceive them with false and groundless hopes of God's mercy, are no prophets of God's raising up. These prophets of their own told them that no more should be carried captive, but that those who were in captivity should shortly return. Now, in answer to this, 1. The prophet here foretells the utter destruction of those who remained still at Jerusalem, notwithstanding what those false prophets said to the contrary: "As for the king and people that dwell in the city, who, you think, will be ready to bid you welcome when you return, you are deceived; they shall be followed with one judgment after another, sword, famine, and pestilence, which shall cut off multitudes; and the poor and miserable remains shall be removed into all kingdoms of the earth," Jer 29:16, Jer 29:18. And thus God will make them, or rather deal with them accordingly, as the salt that has lost its savour, which, being good for nothing, is cast to the dunghill, and so are rotten figs. This refers to the vision and the prophecy upon it which we had Jer 24:1-10. And the reason given for these proceedings against them is the same that has often been given and will justify God in the eternal ruin of impenitent sinners (Jer 29:19): Because they have not hearkened to my words. I called, but they refused. 2. He foretells the judgment of God upon the false prophets in Babylon, who deceived the people of God there. He calls upon all the children of the captivity, who boasted of them as prophets of God's raising up (Jer 29:20): "Stand still, and hear the doom of the prophets you are so fond of." The two prophets are named here, Ahab and Zedekiah, Jer 29:21. Observe, (1.) The crimes charged upon them - impiety and immorality: They prophesied lies in God's name (Jer 29:21), and again (Jer 29:23), They have spoken lying words in my name. Lying was bad, lying to the people of God to delude them into a false hope was worse, but fathering their lies upon the God of truth was worst of all. And no marvel if those that had the face to do that could allow themselves in the gratification of those vile affections to which God, in a way of righteous judgment, gave them up. They have done villainy in Israel, for they have committed adultery with their neighbours' wives. Adultery is villainy in Israel, and in such as pretend to be prophets, who by such wickednesses manifestly disprove their own pretensions. God never sent such profligate wretches on his errands. He is the Lord God of the holy prophets, not of such impure ones. Here it appears why they flattered others in their sins - because they could not reprove them without condemning themselves. These lewd practices of theirs they knew how to conceal from the eye of the world, that they might preserve their credit; but I know it and am a witness, saith the Lord. The most secret sins are known to God; he can see the villainy that is covered with the thickest cloak of hypocrisy, and there is a day coming when he will bring to light all these hidden works of darkness and every man will appear in his own colours. (2.) The judgments threatened against them: The king of Babylon shall slay them before your eyes; nay, he shall put them to a miserable death, roast them in the fire, Jer 29:22. We may suppose that it was not for their impiety and immorality that Nebuchadnezzar punished them thus severely, but for sedition, and some attempts of their turbulent spirits upon the public peace, and stirring up the people to revolt and rebel. So much of their wickedness shall then be detected, and in such a wretched manner they shall end their days, that their names shall be a curse among the captives in Babylon, Jer 29:22. When men would imprecate the greatest evil upon one they hated they would think they could not load them with a heavier curse, in fewer words, than to say, The Lord make thee like Zedekiah and like Ahab. Thus were they made ashamed of the prophets they had been proud of, and convinced at last of their folly in hearkening to them. God's faithful prophets were sometimes charged with being the troublers of the land, and as such were tortured and slain; but their names were a blessing when they were gone and their memory sweet, not as these false prophets. As malefactors are attended with infamy and disgrace, so martyrs with glory and honour.

Jeremiah 29:2 2.((After that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the smiths, were departed from Jerusalem;) 2. Postquam egressus fuerat Jechaniah rex et domina (id est, regina, mater ejus,) et proceres, principes Jehudah et Jerusalem, et artifex et sculptor ex Jerusalem; He mentions the time when the book was sent, even after the calamity which had happened, when King Jeconiah and his mother were driven into exile, and Zedekiah, his successor, was made governor in his place, as we shall presently see. It was then during these beginnings of a change that Jeremiah wrote. All things were then in such a ferment, that some feared more than what was necessary, and others entertained vain hopes, as the case usually is in a disordered state of things. It was then after this fresh calamity that Jeremiah wrote, as his words most especially shew. He might indeed, as in other instances, have mentioned the year; but as he plainly declares that this happened after the departure of Jeconiah, his purpose is sufficiently evident, even that he wished in due time to give some relief to their sorrow, who might have succumbed under it, had not God in a manner stretched forth his hand to them. For we know that fresh grief is difficult to be borne; and hence it is that it is called a bitter grief; for it was a grievous novelty, when they were violently and suddenly dragged out of their quiet nests. It was then Jeremiah's object at that time to give them some comfort; he also saw that those who were left in Judea were greatly disturbed and continually agitating new schemes; for Zedekiah's kingdom was not as yet established, and they despised him and were ever looking for their own king. As, then, things were thus in disorder at home, and as the miserable exiles especially, were at first very grievously afflicted, Jeremiah set before them a seasonable remedy. This then is the reason why he points out the time. The mother of Jeconiah, we know, was led away with him into captivity; and she is called, hgvyrh, egebire; [205] for though she was not properly the queen, she yet ruled in connection with her son. Some render srysym, sarisim, eunuchs; [206] but I prefer the word "chiefs;" and hence is added the word sry, shari, princes, that is, the courtiers, who governed the people, not only in Jerusalem, but through the whole of Judea. He also adds the artificers and sculptors, [207] for Nebuchadnezzar had chosen the best of them; he had deprived the city of its nobles, that there might be none of authority among the Jews to venture on any new attempt; and then he had taken away those who were useful and ingenious, so that he left them no sculptors nor artificers. It now follows, -- Footnotes: [205] Rendered "governess" or lady -- "domina," by the Vulg.; but "queen" by the Sept., the Syr., and the Targ. It was a title most commonly given to the queen-mother. -- Ed. [206] The Versions have "eunuchs," but the Targ., "princes." The word means an officer or an attendant on a sovereign. It is rendered "officer" in Genesis 37:36; and "chamberlain" in Esther 2:3. That such officers were often eunuchs there can be no doubt, but the word does not designate such a thing. -- Ed. [207] See [8]note on Chapter 24:1

Jeremiah 29:3-6 3. By the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) saying, 3. Per manum Eleasah filii Saphan et Gamariae filii Helchiae, quos miserat Zedechias rex Jehudah ad Nebhadnezer regem Babylonis Babylonem, dicendo, 4. Thus saith the LORD of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon; 4. Sic dicit Jehovah exercituum, Deus Israel, universae captivitati quam captivam adduxi e Jerusalem Babylonem, 5. Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them; 5. AEdificate domos, et inhabitate; plantate hortos, et comedite fructus eorum; 6. Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished. 6. Accipite uxores et generate filios et filias; et accipite filiis vestris uxores, et filias vestras date nuptum viris, ut generent filios et filias; et crescite (aut, multiplicamini) illic, et ne minuamini. This is the substance of the message, which the Prophet, no doubt, explained to them at large; but here he touches but briefly on what he wrote to the captives, even that they were patiently to endure their exile until the time of their deliverance, which was not to be such as many imagined, but such as God had fixed. Well known indeed at that time was Jeremiah's prophecy, not only in Judea, but also to the captives, that their exile could not be completed in a shorter time than seventy years. It is said that he sent his letter by the hand of the king's ambassadors. It is probable that this was done by the permission of Zedekiah; for there is no doubt but that in sending his ambassadors he intended to obtain favor with King Nebuchadnezzar, by whose nod he had come to the throne; for he was not of such dignity as to be made king, though of the royal seed, had not Nebuchadnezzar thought that it would be more advantageous to himself. For had he appointed any other governor over the Jews, a sedition might have been easily raised; he therefore intended in a measure to pacify them, for he knew that they were a very refractory people. However, Zedekiah ruled only by permission, not through his own power, nor on account of his wealth, but through the good pleasure of a conqueror. He then sent his ambassadors to promise all kinds of homage, and to know what was to be done in future. As, then, he did not wish the return of Jeconiah, he permitted his ambassadors to carry the letter of Jeremiah, not indeed that he wished to obey God. It was not, then, owing to any sincere regard for religion, but because he thought that it would be advantageous to him, that the Jews should remain in Chaldea till the death of Jeconiah; for he thus hoped that his kingdom would be confirmed, for Jeconiah was, as it were, his rival. Nor is there a doubt, but that Nebuchadnezzar wished to hold Zedekiah bound by this fetter; for he could any day restore Jeconiah, who was his captive, to his former state. Now, then, we understand why Zedekiah did not prohibit Jeremiah's letter to be carried to the captives: he thought that it would serve to tranquilize his kingdom. But the holy Prophet had another thing in view; for his anxious object was, not to gain the favor of the king, but to shew, as God had commanded him, how long the captivity would be. Zedekiah indeed might have wished that a permission should be given to the exiles to return; for those who remained in Judea were only the dregs and offscourings of society; it was not an honorable state of things: and it may be that he had also this in view, in sending ambassadors to Nebuchadnezzar, that Jerusalem might not remain desolate, but that a portion at least of the exiles might return, and that there might also be some to cultivate the land which had been nearly stripped of its inhabitants. But Jeremiah declared what he knew was by no means acceptable to the king, that a return was in vain expected before the termination of seventy years. We hence see that he spoke nothing to gain the favor of the king; and yet the king did not regard with displeasure, that the letter was sent to allay all commotions, and to restrain all the violence of those who would have been otherwise too prone to make some new attempts. This accounts for the circumstance, that the letter was sent by the hand of Elasah and Gemariah He adds, at the same time, that they were sent by Zedekiah to Babylon, that is, to gain the favor of King Nebuchadnezzar, or, at least, to secure his friendship. I now come to the message itself: God commanded the captives to build houses in Chaldea, to plant vineyards, and also to marry wives, and to beget children, as though they were at home. It was not, indeed, God's purpose that they should set their hearts on Chaldea, on the contrary, they were ever to think of their return: but until the end of the seventy years, it was God's will that they should continue quiet, and not attempt this or that, but carry on the business of life as though they were in their own country. As to their hope, then, it was God's will that their minds should be in a state of suspense until the time of deliverance. At the first view these two things seemed inconsistent, -- that the Jews were to live seventy years as though they were the natives of the place, and that their habitations were not to be changed, -- and yet that they were ever to look forward to a return. But these two things can well agree together: it was a proof of obedience when they acknowledged that they were chastised by God's hand, and thus became willingly submissive to the end of the seventy years. But their hope, as I have just observed, was to remain in suspense, in order that they might not be agitated with discontent, nor be led away by some violent feeling, but that they might so pass their time as to bear their exile in such a way as to please God; for there was a sure hope of return, provided they looked forward, according to God's will, to the end of the seventy years. It is then this subject on which Jeremiah now speaks, when he says, Build houses, and dwell in them; plant vineyards, and eat of their fruit For this whole discourse is to be referred to the time of exile, he having beforehand spoken of their return; and this we shall see in its proper place. But the Jews could not have hoped for anything good, except they were so resigned as to bear their correction, and thus really proved that they did not reject the punishment laid on them. We now see that Jeremiah did not encourage the Jews to indulge in pleasures, nor persuade them to settle for ever in Chaldea. It was, indeed, a fertile and pleasant land; but he did not encourage them to live there in pleasure, to indulge themselves and to forget their own country; by no means: but he confined what he said to the time of the captivity, to the end of the seventy years. During that time, then, he wished them to enjoy the land of Chaldea, and all its advantages, as though they were not exiles but natives of the place. For what purpose? not that they might give themselves up to sloth, but that they might not, by raising commotions, offend God, and in a manner close up against themselves the door of his grace, for the time which he had fixed was to be expected. For when we are driven headlong by a vehement desire, we in a manner repel the favor of God; we do not then suffer him to act as it becomes him: and when we take away from him his own rights and will, it is the same as though we were unwilling to receive his grace. This would have been the case, had they not quietly and resignedly endured their calamity in Chaldea to the end of the time which had been fixed by God. We now perceive that the Prophet's message referred only to the time of exile; and we also perceive what was the design of it, even to render them obedient to God, that they might thus shew by their patience that they were really penitent, and that they also expected a return in no other way than through God's favor alone. In bidding them to take wives for their sons, and to give their daughters in marriage, he speaks according to the usual order of nature; for it would be altogether unreasonable for young men and young women to seek partners for themselves, according to their own humor and fancy. God then speaks here according to the common order of things, when he bids young men not to be otherwise joined in marriage than by the consent of parents, and that young women are not to marry but those to whom they are given. He then adds, Be ye multiplied there and not diminished; as though he had said, that the time of exile would be so long, that except they propagated, they would soon come to nothing: and God expressed this, because it was not his will that Abraham's seed should fail. It was indeed a kind of death, when he had driven them so far, as though he had deprived them of the inheritance which he had promised to be perpetual: he, however, administers comfort here by commanding them to propagate their kind: for they could not have been encouraged to do so, except they had their eyes directed to the hope of a return. He then afforded them some taste of his mercy when he bade them not to be diminished in Chaldea. He then adds, --

Jeremiah 29:7 7. And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the LORD for it: for in the peace thereof shall ye have peace. 7. Et quaerite pacem urbis ad quam transtuli vos illuc (sed abundat), et orate pro ea Jehovam, quia in pace ejus erit vobis pax. Jeremiah goes still farther, even that the Jews had been led to Babylon, on the condition of rendering willing obedience to the authority of King Nebuchadnezzar, and of testifying this by their prayers. He not only bids them patiently to endure the punishment laid on them, but also to be faithful subjects of their conqueror; he not only forbids them to be seditious, but he would have them to obey from the heart, so that God might be a witness of their willing subjection and obedience. He says, Seek the peace of the city; this may be understood of prayers; for drs, daresh, often means to pray: but it may suitably be taken here, as I think, in reference to the conduct of the people, as though he had said, that the Jews were to do what they could, to exert themselves to the utmost, so that no harm might happen to the Chaldean monarchy; for they are afterwards directed to pray It may indeed be, that the same thing is repeated in other words; but if any one weighs the subject more fully, he will, I think, assent to what I have stated, that in the first clause the Prophet bids them to be faithful to King Nebuchadnezzar and to his monarchy. Seek, then, the peace of the city: [208] by peace, as it is well known, is to be understood prosperity. But he was not satisfied with external efforts, but he would have them to pray to God, that all things might turn out prosperously and happily to the Babylonian king, even to the end of their exile; for we must bear in mind that the Prophet had ever that time in view. We hence learn that he exhorted the exiles to bear the yoke of the king of Babylon, during the time allotted to the captivity, for to attempt anything rashly was to fight against God, and that he thus far commanded them quietly to bear that tyrannical government. He repeats again what he had said, (though I had passed it by,) that they had been carried away captives: for he had spoken of it, "all the captivity which," he says, "I made to migrate," or removed, or led captive, "from Jerusalem." Now, again, he repeats the same thing, that he had carried them away captives, 'sv hglyty, asher egeliti; [209] and he said this, that they might not regard only the avarice, or the ambition, or the pride of King Nebuchadnezzar, but that they might raise up their eyes to heaven, and acknowledge Nebuchadnezzar as the scourge of God, and their exile as a chastisement for their sins. God thus testified that he was the author of their exile, that the Jews might not think that they had to do with a mortal man, but on the contrary, understand that they were kicking against the goad, if they murmured and complained, because they lived under the tyranny of a foreign king. That they might not then be agitated with vain thoughts, God comes forth and says, that the exile was imposed on them by his just judgment, in order that they might know that they would gain nothing by their perverseness, and that they might not be disturbed by an anxious disquietude, nor dare to attempt anything new, for this would be to resist God, and as it were to carry on war with heaven. I will finish here. Footnotes: [208] To, "seek the peace of the city" was, no doubt, to promote it by their efforts, to be careful in preserving it. To "seek the land," in Deuteronomy 11:12, was to care for it; "not to seek the day," in Job 3:4, was not to regard it. Hence, to "seek the peace of the city," was to care for, or regard it, so as to do everything to promote it. It is said of Mordecai that he was "seeking the wealth (rather, the good) of his people." (Esther 10:3) His whole conduct was a proof of this. To "seek one's hurt," as in Psalm 38:12, was not to pray for it, but to use all means to effect it. Therefore the first sense given by Calvin is the right one. -- Ed. [209] It is literally, "whom I have removed," or transplanted; "moved from home," is the Sept.; "transferred," the Vulg.; "made to migrate," the Targ. -- Ed. PRAYER Grant, Almighty God, that we may be more and more habituated to render obedience to thee, and that whenever thou chastisest us with thy scourges, we may examine our own consciences, and humbly and suppliantly deprecate thy wrath, and never doubt but thou wilt be propitious to us, after having chastised us with thy paternal hand; and may we thus recumb on thy fatherly kindness, that we may ever look forward with quiet minds, until the end appears, which thou hast promised to us, and that when the warfare of this present life shall be finished, we may reach that blessed rest, which has been prepared for us in heaven, through Christ our Lord. -- Amen.

Jeremiah 29:8 8. For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed. 8. Quoniam sic dicit Jehova exercituum, Deus Israel, Ne decipiant vos prophetae vestri, qui sunt in medio vestri, et divini vestri; et ne attendatis ad somnia vestra, quae vos somniatis. As the minds of almost all were taken up, as we have seen, with that vain and false confidence which they had imbibed from false prophecies, that they should return after two years, the Prophet gives this answer, and reminds them to beware of such impostures. And thus we see that it is not sufficient for one simply to teach what is right, except he also restores from error those who have been already deceived or are in danger of being deceived. For to assert the truth is only one-half of the office of teaching, because Satan ever leads his ministers to corrupt the pure doctrine with falsehoods. It is not then enough to proclaim the truth itself, except all the fallacies of the devil be also dissipated, of which there is at this day a manifest instance under the Papacy; for as the minds of almost all are there inebriated with many corrupt inventions, were any one only to shew that this or that is right, he would certainly never in this way eradicate errors from the hearts of men. And hence Paul bids bishops not only to be furnished with doctrine in order to shew the right way to the teachable, but also to be so armed as to be able to resist adversaries and to close their mouths. (Titus 1:9.) Inasmuch then as from the beginning of the world Satan has never ceased to try and attempt, as far as he could, to corrupt the truth of God, or to immerse it in darkness, it has hence been always necessary for God's servants to be prepared to do these two things -- faithfully to teach the meek and humble, -- and boldly to oppose the enemies of truth and break down their insolence. This is the rule which the Prophet now follows; he had exhorted the Jews to bear patiently the tyranny to which they were subject, because it was God's yoke; but as on the other hand the false prophets boasted that there would be a return in two years, it was necessary for him to oppose them; on this point then he now speaks. And that what he was going to say might have more weight, he speaks again in God's name, Let not your prophets who are in the midst of you deceive you For while Jeremiah had many adversaries at Jerusalem, the devil was also deceiving the miserable exiles in Chaldea. He then warns them not to believe these impostors; and though by way of concession he calls them prophets who were wholly unworthy of so honorable a name, he yet by way of reproach gives them afterwards the name of diviners Then the first name refers to that outward profession in which they gloried, when they boasted that they were sent by God and brought his commands. He then conceded to them the name of prophets, but improperly, or as they say, catachristically; as the case is at this day; for we do not always fight about names, but we call those priests, bishops or prelates, who are so brutal that they ought not to be classed among men. In like manner, as it has already often appeared, the prophets spoke freely, and never hesitated to call those prophets who had already gained some estimation among the people. But that they might not be proud of such fallacious boasting, he afterwards designated them by another name; he called them diviners, and then dreamers; and afterwards he adds, Attend not to your dreams He addresses here the whole people; and there were a few who, under the color and pretense of having a prophetic spirit, announced prophecies. But Jeremiah did not without reason transfer to the whole people what belonged to a few; for we know that the devil's ministers are cherished not only through the foolish credulity of men, but also through a depraved appetite. For the world is never deceived but willingly, and men, as though they were given up to their own destruction, seek for themselves falsehoods in every direction, and though unwilling to be deceived, they yet for the most part seek to be deceived. Were any one to ask, does the world wish to be deceived? all would cry out, from the least to the greatest, that they shun and fear nothing so much; and yet whence is it that as soon as Satan gives any sign, he attracts vast multitudes, except that we are by nature prone to what is false and vain? Then there is another evil, that we prefer darkness to light. Jeremiah then did no wrong to the people by telling them to beware of the dreams which, they dreamt. Some indeed take mchlmym, mechelmim, in a transitive sense, as it is in Hiphil, and ought to have been written here mchlymym, mechelimim; but it may be taken in the neuter gender. [211] However this may be, the meaning of the Prophet is not ambiguous; for he imputes this to all the Jews, that they were deceived by vain dreams, and that the fault could not be confined to a few impostors, for it was an evil common to them all. And the pronoun 'tm, atere, is emphatical, ye, he says, dream; for he sets these false dreams in opposition to prophecies. We know that God formerly revealed his will either by visions or by dreams. There were then dreams, which were divine, of which God was the author. But he shews here that the people devised all these impostures for themselves, so that it availed them nothing to pretend that they were prophets, the interpreters of God, and that they announced what they had received by dreams; for what makes the difference is, whether one dreams from his own brain, or whether God reveals to him in a dream what ought to be deemed oracular. We now then understand the design of the Prophet. It follows, -- Footnotes: [211] All the ancient versions, and the Targ. too, render this clause, "Your dreams which ye dream." To dream a dream is a common phraseology in Hebrew. There is no instance of the noun here for dreams, in which it means dreamers, as Blayney renders it; the marginal reading in our version in Jeremiah 27:9, is no doubt correct, as the word is in every other passage rendered "dreams;" and the word is in another form when it means "dreamers," see Psalm 126:1. The last word is not found but here in the Hiphil form; but this form has not invariably a causative meaning, nor does it seem to have it here. Then the clause would be, "neither attend to your dreams which you are dreaming." -- Ed.

Jeremiah 29:9 9. For they prophesy falsely to you in my name: I have not sent them, saith the LORD. 9. Quoniam fallaciter (vel, in mendacio) ipsi prophetant vobis in nomine meo; non misi eos, dicit Jehova. He confirms what he had said by this reason, that they ran without being called, according to what we found in Jeremiah 23:21. He then repudiates these false prophets, for they spoke not from the mouth of God. But the difference was rendered very obscure and indistinct, when they pompously alleged the name of God and professed that they brought forward nothing but what they had learnt from him; yet as we have elsewhere said, no one can be deceived except willingly and knowingly; for God never leaves his faithful people destitute of the spirit of discernment, provided they offer themselves cordially and sincerely to be taught by his true and legitimate servants. And then the Jews ought to have examined all the doctrines and all the prophecies by the rule of the Law. But if the Law was difficult to be understood, they ought, as I have said, to have sought of God the spirit of wisdom and discernment. Jeremiah then did not without reason reject whatever the false prophets boasted of, for the purpose of gaining the approbation and applause of the people; for they were not sent nor approved by God. So also at this day, every one who wishes to distinguish with certainty between various doctrines, by which the world is agitated, nay, shaken, can without difficulty attain his object, provided he offers himself as a scholar to Christ, and connects the Law and the Prophets with the Gospel, and makes use of this rule to prove all doctrines; and provided in the meantime he trusts not to his own acumen, but submits himself to God and seeks of him the spirit of judgment and discrimination. It ought also to be observed, that in the same way the false prophets can be abundantly exposed when we thus shew that they are not sent by God; and we further convince them of vanity, when we prove their doctrine to be inconsistent with the Law and the Gospel. However this may be, this principle ought to be held, that none ought to be attended to, but those who can shew that they bring messages from God and are furnished with his word. We have said elsewhere, that in order that any one may be accounted as sent by God, it is necessary, first, that he should be rightly called, and secondly, that he should faithfully execute his office; for whosoever thrusts in himself without the command of God, though he may speak what is true and holy, he yet deserves not the name of a Prophet or teacher; and then vocation itself will not be sufficient, except there be faithfulness and integrity. But what Jeremiah mainly insists on here is, that those who promised the people a return in a short time did not speak from the mouth of God: They prophesy falsely, he says, in my name; how? Because I have not sent them. It follows --

Jeremiah 29:10 10. For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. 10. Quia sic dicit Jehova, secundum mensuram (nam ml't accipitur metaphorice pro mensura; sed adhuc aspera esset loquutio, ideo simplicius vertendum est, quia ubi impleti fuerint) in Babylone septuaginta anni, visitabo vos, et suscitabo super vos sermonem meum bonum, ut reducam vos ad locum hunc. In order to expose the dreams by which the false prophets had inebriated the people, he again repeats what he had said, that the end of their exile could not be expected until the end of seventy years. And this way of teaching ought to be particularly observed, for the truth of God will ever avail to dissipate all the mists in which Satan never ceases to envelop the pure truth. As then we have before seen, that when the people are imbued with any error, it ought to be boldly resisted; so now we see with what weapons all God's servants ought to fight, in order to expose all those fallacies by which pure doctrine is assailed, even by setting in opposition to them the word of God: for this is the way which Jeremiah points out to us by his own example. He had spoken of the false prophets, he warned the people not to believe them; but as the minds of many were still vacillating, he confirms what he had said that they were not sent by God, because God never varies in his purpose, and never changes, and is never inconsistent with himself: "Now he has prefixed seventy years for your exile; whoever, then, tries to impugn that truth, is a professed and an open enemy to God." We now perceive the object of the Prophet; When seventy years then shall be fulfilled, etc [212] The Prophet here puts a restraint on the Jews, that they might not hasten before the time; and then he gives them the hope of a return, provided they quietly rested until the end fixed on by God. There are then two things in this verse, -- that the people would ill consult their own good, if they hastened and promised to themselves a return before the end of seventy years, -- and that when that time was completed, the hope of a return would be certain, for God had so promised. He adds, And I will raise up my good word towards you By good word he means what might bring joy to the Jews. Though God's word is fatal to the unbelieving, yet it never changes its nature; it ever remains good. And hence Paul says that the Gospel is a fatal odor to many, but that it is, nevertheless, a sweet odor before God, (2 Corinthians 2:16;) for it ought to be imputed to the fault of those who perish, that they receive not the doctrine of the Gospel to their own salvation. The word of God is then always good: but this commendation is to be referred to experience, that is, when God really shews that he is propitious to us. And a shorter definition cannot be given, than that the good word denotes the promises, by which God testifies his paternal favor. But we have seen elsewhere that threatenings are called an evil word: why so? This character cannot, indeed, as it has been just said, be suitably applied to God's word; yet God's word which threatens destruction is called evil, as it is said, "I am he who create good and evil," (Isaiah 45:7) but it is so according to our apprehension of its effects. And all this reasoning seems nearly superfluous, when we understand that God by the word of evil strikes the unbelieving with fear, but that the Prophet now means no other thing than to bear testimony to God's favor to the Jews: and hence he says, that they would find by experience, that God had not in vain promised what he had before mentioned. But he is said to rouse up [213] his good word, that is, when it produced its effects before their eyes; for when God only speaks, and the thing itself does not yet appear, his word seems in a manner to he dormant and to be useless. And for seventy years the Jews could perceive no other thing than that God was displeased with them, and thus they were continually in fear; for the promise continued as it were dormant, as its effects were not as yet visible. God then is said to rouse up his word, when he proves that he has not promised anything in vain. The meaning is, that the prophecy which Jeremiah had related would not be fruitless; but if the people did not soon know this, yet God, when the time came, would really prove that he deceives not his people, nor allures them when he promises anything, by vain hopes. And the Prophet explains himself, for he says that God would restore them to their own country: for this was the good word, the promise of deliverance, as the word, according to what the people felt, was evil, and bitter, and bad, when God had threatened that he would cast away the reprobate. But it is an accidental thing, as I have said, that men find God's word to be evil for them or adverse to them; for it proceeds from their own fault, and not from the nature of the word. It follows -- Footnotes: [212] The words literally are, "When at the mouth (or extremity) of fillings (or, of fulfilments) in Babylon shall be seventy years," etc., that is, when seventy years shall be completed, the whole number or measure being filled up. Blayney's version is, "Surely when seventy years have been completed at Babylon." But ky here is not rendered "surely," but "when," by the Targ. and the ancient versions. -- Ed [213] The Vulg. is the same, "suscitabo -- I will awaken," etc.; and so the Sept. and the Targ.; but the Syr. is, "I will ratify," or confirm. The primary meaning of qm is to rise, and in Hiphil, as here, to cause to rise, that is, to rouse, to awaken; its secondary meaning is, to stand, and in Hiphil, to cause to stand, that is, to ratify or confirm. The first idea is the most striking: the word of promise was as it were lying down and dormant for seventy years, and now it was to be roused up: "I will rouse up for you the very word of mine, the good." This is the literal rendering, except we take the secondary meaning of the verb, which is also very suitable, "I will ratify for you," etc. -- Ed

Jeremiah 29:11 11. For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end. 11. Quia ego cognosco cogitationes meas, quas ego cogito super vos, dicit Jehova, cogitationes pacis, et non in malum; ut dem vobis finem et expectationem. He confirms the same thing, and employs many words, because it was difficult to raise up minds wholly broken down. For the world labors under two extreme evils, -- they sink in despair, or are too much exalted by foolish pride: nay, there is no moderation except when ruled by God's Spirit we recumb on his word; for when they devise vain hopes for themselves, they are immediately rapt up above the clouds, fly here and there, and in short think that they can climb into heaven; this is the excess of vain and foolish confidence: but when they are dejected, then they fall down wholly frightened, nay, being astonished and lifeless they lose every feeling, receive no comfort, and cannot taste of anything which God promises. And both these evils prevailed evidently among the Jews. We have seen how much the Prophet labored to lay prostrate their pride and arrogance; for they laughed at all threatenings, and remained ever secure; though God, as it were, with an armed hand and a drawn sword menaced them with certain destruction, yet nothing moved them. And when they were driven into exile, they were extremely credulous when the false prophets promised them a quick return; while, in the meantime, God, by his servants, shewed to them that he would be gracious to them, and after seventy years would become their deliverer; but they were deaf to all these things, nay, they rejected with disdain all these promises, and said, "What! will God, forsooth, raise up the dead!" (Ezekiel 37:12) This, then, is the reason why the Prophet now speaks so largely of their future redemption: it was difficult to persuade the Jews; for as they thought that they would soon return to their own country, they could not endure delay, nor exercise the patience which God commanded. They were at the same time, as we have said, quite confident, inasmuch as the false prophets filled their minds with vain hopes. He therefore says, I know the thoughts which I think towards you Some think that God claims here, as what peculiarly belongs to him, the foreknowledge of future things; but this is foreign to the Prophet's meaning. There is here, on the contrary, an implied contrast between the certain counsel of God, and the vain imaginations in which the Jews indulged themselves. The same thing is meant when Isaiah says, "As far as the heavens are from the earth, so far are my thoughts from your thoughts," (Isaiah 55:9) for they were wont absurdly to measure God by their own ideas. When anything was promised, they reasoned about its validity, and looked on all surrounding circumstances; and thus they consulted only their own brains. Hence God reproved them, and shewed how preposterously they acted, and said, that his thoughts were as remote from their thoughts as heaven is from the earth. So also in this place, though the two parts are not here expressed; the Prophet's object was no other than to shew, that the Jews ought to have surrendered themselves to God, and not to seek to be so acute as to understand how this or that would be done, but to feel convinced that what God had decreed could not be changed. It must yet be remarked, that he speaks not here of his hidden and incomprehensible counsel. What then are the thoughts of which Jeremiah now speaks? They were those respecting the people's deliverance, after the time was completed, for God had promised that he would then be propitious to his Church. We hence see that the question here is not about the hidden counsels of God, but that the reference is simply to the word which was well known to the Jews, even to the prophecy of Jeremiah, by which he had predicted that the Jews would be exiles for seventy years, and would at last find that their punishment would be only a small chastisement, as it would only be for a time: I know then my thoughts But still he indirectly condemns the Jews, because they entertained no hope of deliverance except from what came within the reach of their senses. He then teaches us that true wisdom is to obey God, and to surrender ourselves to him; and that when we understand not his counsel, we ought resignedly to wait until the due time shall come. He says that they were thoughts of peace, [214] that is, of benevolence. Peace, as it has been often said, is taken for felicity, as in Jeremiah 29:7, "For the peace of Babylon shall be your peace;" that is, if Babylon be prosperous, you shall be partakers of the same happiness. So now, in this place, God declares that his thoughts were those of peace, for he designed really to shew by the effect his paternal kindness towards his people. He afterwards adds, that 1 may give you the end and the expectation By 'chryt, achrit, which means in Hebrew the last thing, we are to understand here the end, as though he had said, that it was to be deemed as final ruin, when people had been driven away to a foreign land. For it was no small trial when the Jews were deprived of that land which was the rest and habitation of God; it was the same as though they had been cut off from every hope: it was then a sort of repudiation, and repudiation was a kind of death. But here God declares that he would put an end to their exile, as it was to be only for a time. It is hence to be inferred, that the people did not perish when they were led into exile, but that they were only chastised by God's hand. He adds expectation, which Jerome has rendered "patience," but in a very forced manner. There is, indeed, no doubt but that by this second word the Prophet more fully and clearly expressed what he meant by the first word, 'chryt, achrit, even the end that was wished or desired, I will then give you the end, even that ye may enjoy the promises, as ye wish and expect, and ought to hope for, since God has made them. [215] Here I will make an end. Footnotes: [214] The word for "thoughts" might often be rendered "purposes," as it is sometimes in our version. The thoughts of God are his purposes. So here: "For I--- I know the very purposes which I am purposing respecting you, saith Jehovah, -- purposes of peace and not for evil, to restore you to this place." God, in saying, "to this place," represented himself as dwelling at Jerusalem, in the temple, where he had promised his presence. In mentioning purposes and not purpose, the intention probably was to shew its firmness and certainty. The Hebrews sometimes used the plural number in order to enhance the meaning, as "wisdoms" for perfect wisdom, in Proverbs 9:1. Then the meaning of the word would be, "the very sure purpose;" and in a version, the meaning, and not the word literally, ought to be given. -- Ed. [215] These two words are omitted in the Sept.; "the end and patience," is the Vulg.; "the end and hope," the Targ.; "the hope," only, the Syr. It is better to retain the words apart than to unite them, as many have done: "the end" was that of their troubles and exile, and "the expectation" was that of a return to their own country, -- two things completely distinct though cotemporaneous: "To give you the end (of your exile) and the expectation (of a return,)" that is, the fulfillment of it. It is a metonymy, expectation is put for its object, or the thing expected. -- Ed. PRAYER Grant, Almighty God, that since thou hast been pleased kindly to shew to us thy paternal love, and givest us daily a testimony of it in thy Gospel, -- O grant, that we may not go astray, following our vagrant and erring thoughts, but acquiesce in thy simple truth; and though we must be exercised in this world by many conflicts, as our life is to be as it were a continual warfare, may we yet never doubt but that there is prepared for us a sure rest in heaven through Christ our Lord. -- Amen.

Jeremiah 29:12 12. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. 12. Et invocabitis me et ibitis; et orabitis me, et exaudiam vos. Jeremiah pursues the same subject, even that the Jews, after having undergone the punishment allotted to them by God, would at length return to their own country and find God merciful, and hence learn that their chastisement in exile would prove useful to them. He had indeed in the last verse explained this with sufficient clearness, but he now expresses the manner; and that would be by calling on God. he uses two words, Ye shall call on me, he says, and pray. The verb put between these two hlktm, elcatem, is regarded almost by all as referring to a right course of life, as though the Prophet had said, that those who before wandered after their own lusts would now walk in the way of God, that is, in his Law; but this seems to me to be too forced an explanation. I doubt not then, but that the Prophet here indirectly reproves the indifference of the people in not immediately acknowledging that they were chastised by God's hand, that they ought in due time to repent. To go then or to walk is the same thing, in my judgment, as though he had said, "After having suffered the exile, not of one year, but of seventy years, ye shall then begin to be wise." It was not only sloth but stupidity, that they were not subdued by God's scourges so as to call on him; but as they were of a disposition so rude and refractory the Prophet here briefly reminds them that many years had been necessary to subdue them, as twenty or thirty years were not sufficient. We now then understand the design of the word hlq, elek, to walk. [216] The meaning then is, that after having profited under the scourges of God, they would become humble so as to deprecate his wrath. But there is added a promise, that God would hear them. It may however appear, that God promised conversion even in the first clause; and, no doubt, prayer is the fruit of repentance, for it proceeds from faith; and repentance is the gift of God. And further, we cannot call on God rightly and sincerely except by the guidance and teaching of the Holy Spirit; for he it is who not only dictates our words, but also creates groanings in our hearts. And thus Augustin, writing against the Pelagians, understands the passage, and proves that it is not in the power of man either to convert himself or to pray; "for God," he says, "would in vain promise what is in the power of man to do; and this is the promise, ye shall pray; it then follows, that we do not pray through the impulse of our own flesh, but when the Holy Spirit directs our hearts, and in a manner prays in us." I do not, however, know whether the Prophet intended to speak in so refined a manner. From other passages of Scripture it is easy to prove, that we cannot pray to God, except he anticipates us by his own Spirit. But as to this passage, I prefer to take a simpler meaning, that God would hear, when they began to pray; but yet he shews that it would not be after a short space of time, because they were almost untameable, and would not repent until after many years. It follows, -- Footnotes: [216] The two first verbs are wanting in the Sept. and the Targ., and the second in the Syr. The Vulg. is according to our version, which is literally the Hebrew: and there are no various readings. It is difficult to understand the meaning here of the second verb, go, or proceed. Some give this meaning, "And ye shall call upon me and shall go to your country; and ye shall pray to me, and I will hearken to you." But the sense most suitable appears to be the following, -- "And ye shall call on me, and ye shall go on and intercede with me, and I will hearken to you." The verb hlk is used in the sense of advancing or of going on in a course that is begun. See Genesis 26:13; Exodus 19:19. To "intercede for themselves and others, was more than to call upon God. From calling they would go on to intercede, earnestly to plead for themselves and others, and then the promise is that God would hear them. -- Ed

Jeremiah 29:13 13. And ye shall seek me, and find me, when ye shall search for me with all your heart. 13. Et quaeretis me, et invenietis, quia quaeretis in toto corde vestro. 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." (Isaiah 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 Psalm 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, -- Footnotes: [217] The ky here is rendered "when" in our version, and in the ancient versions, except the Sept., where it is; hoti, "for," or because. The most usual meaning of the particle is "because;" and it may be so rendered here; for sincerity may be justly assigned as a reason why prayers are heard, without the implication of any merit. Indeed, in the very nature of things, prayer without sincerity cannot possibly be accepted. In our version the meaning of the two verbs is reversed; the first ought rather to be rendered as meaning "to search for," and the latter to "seek." With the first is connected "finding," and this implies searching, and the verb vqs means sometimes to search for what is lost. The verse should be, -- "And ye shall search for me and ye shall find me, because ye shall seek me with all your heart." To seek God means to seek his favor. They would search for him whom they had, as it were, lost, and they would find him because they would seek his favor with all sincerity; it would not be for a mercenary purpose, but for the sake of enjoying God's favor. -- Ed

Jeremiah 29:14 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. 14. Et inveniar a vobis, dicit Jehova, et reducam captivitatem vestram, et colligam (vel, congregabo) vox ex omnibus gentibus et ex omnibus locis quo expulero vos illue, dicit Jehova; et redire faciam vos ad locum e quo expuli vos illinc (abundat). 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 restore 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." (Psalm 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." (Deuteronomy 30:1-3) 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, -- Footnotes: [218] The order found in this deserves notice; restoration is mentioned first, and then the means necessary for the purpose, the gathering of the people from all places; "I will restore your captivity," or captives, "and I will gather," etc. The concluding sentence is, "where I have removed you from there;" where, and from there, instead of whence. -- Ed.

Jeremiah 29:15-17 15. Because ye have said, The LORD hath raised us up prophets in Babylon; 15. Quoniam dixistis, Excitabit nobis Jehova prophetas in Babylone; 16. Know that thus saith the LORD of the king that sitteth upon 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; 16. Ideo sic dicit Jehova regi sedenti super solium Davidis et toti populo sedenti in hac urbe (hoc est, habitanti, nam yvsv hic diversis modis accipitur,) fratribus vestris, qui non egressi sunt vobiscum in exilium; 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. 17. Sic dicit Jehova exercituum, Ecce ego mitto in eos gladium, famem, pestem; et ponam eos tanquam ficus sordidas (aut, foetidas,) quae non comeduntur prae malitia (id est, prae amaritudine.) 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 ky, 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." 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. 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 srym, 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, -- Footnotes: [219] Gataker approves of this and says, evidently referring to Calvin, "So an interpreter of prime note rendereth it." That ky is sometimes an iliative is generally admitted; and here the connection cannot otherwise be seen. There is a large gap after the 15th verse (Jeremiah 29:15) in the Sept., the verses 16, 17, 18, 19, and 20 (Jeremiah 29:16-20), are omitted, but not in the other versions nor in the Targ.; and Blayney has thereby been led to put the 15th verse out of its place and set it between the 20th and the 21st, but without sufficient reason. The connection, as shewn by Calvin, is suitable as the verse now is, and by removing it, the drift of what follows is not so clearly seen. Another thing advanced by Blayney, though countenanced by Houbigant and Horsley, two rival innovators, is not to be admitted, -- that the letter terminates at the end of the 20th verse (Jeremiah 29:20), and not at the end of the 23d (Jeremiah 29:23), and that what follows forms another letter. It is evident that what is contained in the 24^th (Jeremiah 29:24) and in the following verses to the end, was written in consequence of an answer from Babylon to this letter. Compare verse 5^th (Jeremiah 29:5) with the 28^th (Jeremiah 29:28). -- Ed.

Jeremiah 29:18-19 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: 18. Et persequar (ad verbum est, post eos: persequar eos) gladio, fame et peste; et ponam eos in commotionem (vel, concussionem) cunctis regnis terrae, in execrationem, et in stuporem, et in sibilum, et in probrum inter cunctas gentes ad quas expulero eos (vel, quo expulero eos illuc:) 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. 19. Propterea quod non audierunt sermones meos, inquit Jehovah, quos misi ad eos peer servos meos Prophetas, mane surgendo et mittendo; et non audistis, inquit Jehova. 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 'lh, 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, msl, 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. PRAYER Grant, Almighty God, that as thou hast given so remarkable a proof both of thy wrath and of thy paternal kindness in thy dealings with thine ancient people, -- O grant, that we may not by our obstinacy provoke thine extreme wrath, but in time anticipate thy judgment, so that we may find thee reconcilable, and never doubt but that thou wilt be merciful to us when we sincerely turn to thee; and as we are so prone to all evil, yea, and rush headlong into it, and as our wickedness and hardness are so great, grant to us, we pray thee, the spirit of meekness, that we may in all things submit ourselves to thee, and thus render ourselves thy children, that we may also find thee to be our Father in thine only-begotten Son. -- Amen.

Jeremiah 29:20-21 20. Hear ye therefore the word of the LORD, all ye of the captivity, whom I have sent from Jerusalem to Babylon: 20. Et vos audite sermonem Jehovae cuncta captivitas, quam misi Jerosolyma Babylonem; 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 in my name; Behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon; and he shall slay them before your eyes; 21. Sic dicit Jehova exercituum, Deus Israel, ad Achab filium Colaniah, et ad Zedechiam filium Maassiae, prophetantes vobis in nomine meo mendacium, Ecce ego ponam eos (vel, tradam) in manum Nebuehadnezer regis Babylonis; et percutiet eos coram oculis vestris: 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. 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, --

Jeremiah 29:22 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; 22 Et sumetur ab ipsis maledictio apud omnem captivatem Jehjudah, quae ist in Babylone, dicendo, Statuat to Jehova ut Zedechiam et sicut Achab, quos combussit rex Babylonis igni (vel, ustalavit, vel, frixit etiam, ut alii vertunt; qlh non tantum significat comburere, sed ustulare, vel paulatim urere, quod idem est, sed Hieronymus vertit fuisse frictos;) 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 'lh, ale, an oath; he puts down now qllh, kolle; and qll, 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, -- Footnotes: [220] "Fried" is the word used by the Sept., the Vulg., the Syr., and the Targ. The Hebrew word is found as a verb in no other passage, but as a participle applied to parched corn, Leviticus 2:14; Joshua 11. -- Ed

Jeremiah 29:23 23. Because they have committed villany in Israel, and have commited 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. 23. Propterea quod fecerunt (vel, patrarunt) flagitium in Israel, et scortati sunt cum uxoribus sociorum suorum, et locuti sunt sermonem in nomine meo mendaciter; quod (vel, quem sermonem) non mandaveram ipsis; ego autem sum cognitor et testis, dicit Jehova. 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, nvlh, 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 -- Footnotes: [221] "Iniquity" is the Sept.; "folly," the Vulg.; "crime" or offense, the Syr.; and "disgrace," the Targ. Vileness, or abomination, is its meaning. It is applied to the sin of prostitution, Genesis 34:7, -- of stealing, Joshua 7:15, -- of murder, Judges 20:6, -- of sodomy, Judges 19:24, -- of incest, 2 Samuel 13:12, -- and of base ingratitude, 1 Samuel 25:25. The most suitable term for all these places is abomination, and not "folly," as in our version. It means what is hateful, vile, contemptible, or abominable. It refers here to what was abominably filthy -- adultery; and to what was abominably wicked and presumptuous -- speaking lies in God's name. -- Ed

queen--Nehushta, the queen mother, daughter of Elnathan (Kg2 24:8, Kg2 24:15). (Elnathan, her father, is perhaps the same as the one mentioned in Jer 26:22). She reigned jointly with her son. princes--All the men of authority were taken away lest they should organize a rebellion. Jeremiah wrote his letter while the calamity was still recent, to console the captives under it.

Zedekiah . . . sent unto Babylon--In Jer 51:59, Zedekiah himself goes to Babylon; here he sends ambassadors. Whatever was the object of the embassy, it shows that Zedekiah only reigned at the pleasure of the king of Babylon, who might have restored Jeconiah, had he pleased. Hence, Zedekiah permitted Jeremiah's letter to be sent, not only as being led by Hananiah's death to attach greater credit to the prophet's words, but also as the letter accorded with his own wish that the Jews should remain in Chaldea till Jeconiah's death. Hilkiah--the high priest who found the book of the law in the house of the Lord, and showed it to "Shaphan" the scribe (the same Shaphan probably as here), who showed it to King Josiah (Kg2 22:8, &c.). The sons of Hilkiah and Shaphan inherited from their fathers some respect for sacred things. So in Jer 36:25, "Gemariah" interceded with King Jehoiakim that the prophet's roll should not be burned.

Build . . . houses--In opposition to the false prophets' suggestions, who told the captives that their captivity would soon cease, Jeremiah tells them that it will be of long duration, and that therefore they should build houses, as Babylon is to be for long their home.

that ye . . . be . . . not diminished--It was God's will that the seed of Abraham should not fail; thus consolation is given them, and the hope, though not of an immediate, yet of an ultimate, return.

(Ezr 6:10; Rom 13:1; Ti1 2:2). Not only bear the Babylonian yoke patiently, but pray for your masters, that is, while the captivity lasts. God's good time was to come when they were to pray for Babylon's downfall (Jer 51:35; Psa 137:8). They were not to forestall that time. True religion teaches patient submission, not sedition, even though the prince be an unbeliever. In all states of life let us not throw away the comfort we may have, because we have not all we would have. There is here a foretaste of gospel love towards enemies (Mat 5:44).

your dreams which ye caused to be dreamed--The Latin adage says, "The people wish to be deceived, so let them be deceived." Not mere credulity misleads men, but their own perverse "love of darkness rather than light." It was not priests who originated priestcraft, but the people's own morbid appetite to be deceived; for example, Aaron and the golden calf (Exo 32:1-4). So the Jews caused or made the prophets to tell them encouraging dreams (Jer 23:25-26; Ecc 5:7; Zac 10:2; Joh 3:19-21).

(See on Jer 25:11; Jer 25:12; Dan 9:2). This proves that the seventy years date from Jeconiah's captivity, not from the last captivity. The specification of time was to curb the impatience of the Jews lest they should hasten before God's time. good word--promise of a return.

I know--I alone; not the false prophets who know nothing of My purposes, though they pretend to know. thoughts . . . I think-- (Isa 55:9). Glancing at the Jews who had no "thoughts of peace," but only of "evil" (misfortune), because they could not conceive how deliverance could come to them. The moral malady of man is twofold--at one time vain confidence; then, when that is disappointed, despair. So the Jews first laughed at God's threats, confident that they should speedily return; then, when cast down from that confidence, they sank in inconsolable despondency. expected end--literally, "end and expectation," that is, an end, and that such an end as you wish for. Two nouns joined by "and," standing for a noun and adjective. So in Jer 36:27, "the roll and the words," that is, the roll of words; Gen 3:16, "sorrow and conception," that is, sorrow in conception. Compare Pro 23:18, where, as here "end" means "a happy issue."

Fulfilled (Dan 9:3, &c.). When God designs mercy, He puts it into the hearts of His people to pray for the mercy designed. When such a spirit of prayer is poured out, it is a sure sign of coming mercy. go--to the temple and other places of prayer: contrasted with their previous sloth as to going to seek God.

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.

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).

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 (Kg1 22:11, Kg1 22:24).

shall be taken . . . a curse--that is, a formula of imprecation. Lord make thee like Zedekiah--(Compare Gen 48:20; Isa 65:15). roasted in the fire--a Chaldean punishment (Dan 3:6).

Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem,.... The argument and tenor, the sum and substance, of an epistle, which the prophet Jeremiah, being at Jerusalem, wrote, under the inspiration of God, to his countrymen abroad, afterwards described; so the prophets under the Old Testament instructed the people, sometimes by their sermons and discourses delivered by word of mouth to them, and sometimes by letters and epistles; as did the apostles of the New Testament; and they were both ways useful and profitable to men: unto the residue of the elders which were carried away captive; some perhaps dying by the way, and others quickly after they came to Babylon; some were left, who had been rulers or civil magistrates in Judea, and perhaps of the great sanhedrim: and to the priests, and to the prophets: false prophets, as the Syriac version; for we read only of one true prophet that was carried captive, and that was Ezekiel; but of false prophets several: and to all the people, whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon; which was eleven or twelve years before their last captivity thither. This was a catholic epistle, common to all the captives of every rank and class, age or sex.

After that Jeconiah the king,.... Of Judah; the same with Jehoiachin, who was carried captive into Babylon when he had reigned but three months: and the queen; not Jeconiah's wife, for he had none; but his mother, whose name was Nehushta, and who was carried captive with him, 2 Kings 24:8; and the eunuchs; or "chamberlains" to the queen; the Targum calls them princes; these were of the king's household, his courtiers; and such persons have been everywhere, and in all ages, court favourites: and the princes of Judah and Jerusalem; the noblemen and grandees of the nation: and the carpenters, and the smiths, were departed from Jerusalem; whom Nebuchadnezzar took with him, partly for his own use in his own country; and partly that the Jews might be deprived of such artificers, that could assist in fortifying their city, and providing them with military weapons; See Gill on Jeremiah 24:1.

By the hand of Elasah the son of Shaphan,.... Perhaps the brother of Ahikam, and of Jaazaniah, Jeremiah 26:24; and Gemariah the son of Hilkiah; to distinguish him from Gemariah the son of Shaphan the scribe, Jeremiah 36:10; whom Zedekiah king of Judah sent unto Babylon, to Nebuchadnezzar king of Babylon; as his ambassadors, on what account it is not certain; perhaps to pay the tribute money to him; or to treat with him about the restoration of some of the captives; or to cultivate friendship, and promise submission, and that he would faithfully keep the covenant he had made with him: and perhaps he might be jealous of Jeconiah using his interest with the king of Babylon for his restoration, which could not be acceptable to Zedekiah; and this might be one reason why he admitted his messengers to carry Jeremiah's letter to the captives, if he knew of it, or saw it; since it exhorted them not to think of a returns, but provide for a long continuance where they were; however, by the hand of these messengers Jeremiah sent his letter to them: saying; as follows:

Thus saith the Lord of hosts, the God of Israel,.... For the letter was written by the order of the Lord, was endited by him, and was sent in his name, the prophet was only his amanuensis; and the titles which the Lord here takes are worthy of notice: "the Lord of hosts": of the armies above and below, that does according to his pleasure in heaven and in earth, with whom nothing is impossible; who could easily destroy the enemies of his people, and deliver them, either immediately by his power, or mediately by means of armies on earth, whom he could assemble, and send at pleasure; or by legions of angels at his command: "the God of Israel"; their covenant God; who still continued to be so, notwithstanding their sins and transgressions, and though in captivity in a foreign land; and a good him this, to preserve them from the idolatry of the country they were in, and to observe unto them that he only was to be worshipped by them: unto all that are carried away captives: or, "to all of the captivity"; or, "to the whole captivity" (r); high and low, rich and poor; this letter was an interesting one to them all: whom I have caused to be carried away from Jerusalem unto Babylon; for though their sins and iniquities were the moving, meritorious, and procuring causes of their captivity; and Nebuchadnezzar and his army the instruments; yet God was the efficient cause: the Chaldeans could never have carried them captive, if the Lord had not willed it, or had not done it by them; for there is no "evil of this kind in a city, and the Lord hath not done it", Amos 3:6. (r) "universae migrationi", Schmidt; "omni transmigrationi", Pagninus, Montanus.

Build ye houses, and dwell in them,.... Intimating hereby that they must not expect a return into their own land in any short time, but that they should continue many years where they were; suggesting also, that as they had ability, so they should have liberty, of building themselves houses; nor should they be interrupted by their enemies; nor would their houses be taken from them, when built; but they should dwell peaceably and quietly in them, as their own; which they might assure themselves of from the Lord, who gives these, and the following directions: and plant gardens, and eat the fruit of them; and live as comfortably as you can in a foreign country; plant your gardens with vines and pomegranates, and all sorts of fruitful trees the country produces; and fear not the fruit being taken away from you; depend upon it, you shall eat the fruit of your own labour, and not be deprived of it.

Take ye wives, and beget sons and daughters,.... That is, such as had no wives, who were either bachelors or widowers; not that they were to take wives of the Chaldeans, but of those of their own nation; for intermarriages with Heathens were forbidden them; and this they were to do, in order to propagate their posterity, and keep up a succession: and take wives for your sons, and give your daughters to husbands; or "men" (s); preserving and establishing the right of parents to give their children in marriage, and pointing to them their duty to provide suitable yoke fellows for them; and hereby is signified, that not only they, but their children after them, should continue in this state of captivity: that they may bear sons and daughters, that ye may be increased there; and not diminished; like their ancestors in Egypt, who grew very numerous amidst all their afflictions and bondage. (s) "viris", Junius & Tremellius, Piscator, Schmidt.

And seek the peace of the city,.... The prosperity and happiness of Babylon, or any other city in Chaldea, were they were placed: this they were to do by prayer and supplication to God, and by all other means that might be any ways conducive to the good of the state where they were: whither I have caused you to be carried away captives; and as long as they continued so; for being under the protection of the magistrates of it, though Heathens, they owed them submission, and were under obligation to contribute to their peace and welfare: and pray unto the Lord for it; the city, where they dwelt; for the continuance, safety, peace, and prosperity of it; and therefore much more ought the natives of a place to seek and pray for its good, and do all that in them lies to promote it; and still more should the saints and people of God pray for the peace of Jerusalem, or the church of God, where they are born, and brought up in a spiritual sense; see 1 Timothy 2:1; for in the peace thereof shall ye have peace; which is an argument taken from self-interest; intimating, that while the city in which they were was in safety and prosperity, was in a flourishing condition, as to its health and trade, they would partake more or less with them of the same advantages; and on the other hand, should they be distressed with the sword, famine, or pestilence, or any grievous calamity, they would be involved in the same.

For thus saith the Lord of hosts, the God of Israel,.... See Gill on Jeremiah 29:4; let not your prophets and your diviners, that be in the midst of you, deceive you; their false prophets, as the Targum; and there were many such in the captivity; see Ezekiel 13:2; and such who pretended to divine and foretell future things, and so impose upon the people, who were too apt to believe them; these insinuated, that in a little time they should have their liberty, and return to their own land again, contrary to the prophecies that came from the Lord himself: neither hearken to your dreams which ye cause to be dreamed; for that of a speedy return to their own land was no other than a dream, which they both dreamed themselves; their thoughts running on it in the daytime, they dreamed of it at night; and fancied it was from the Lord; a divine dream; and so built much upon it; and also which they encouraged the false prophets and diviners to dream, and tell their dreams, by their listening to them, and being pleased with them, giving credit to them as if they came from God.

For they prophesy falsely unto you in my name,.... They pretended to have the authority of God for what they said; that their prophecies and dreams were from him, and as such they delivered them in his name; though they were false ones; that they might be the better received by the people: I have not sent them, saith the Lord; they had no mission or commission from the Lord, no warrant or authority from him; they set up themselves; and ran without being sent; and prophesied out of their own hearts what came into their heads, the fancies of their own brain, or the delusions of Satan, under whose power and influence they were; therefore sad must be the case of a people giving heed to such seducing spirits.

For thus saith the Lord, that after seventy years be accomplished at Babylon,.... These seventy years are not to be reckoned from the last captivity under Zedekiah; nor from the precise present time; nor from the first of Jeconiah's captivity; but the fourth year of Jehoiakim, and the first of Nebuchadnezzar, when he first came up against Jerusalem; see Jeremiah 25:1; I will visit you; in a way of mercy, by stirring up Cyrus king of Persia to grant them their liberty: and perform my good word towards you, in causing you to return to this place; meaning the promise of return from their captivity to their own land; which was a good word of promise, a promise of good things; which was good news to them, and of which there was no doubt of its performance, since God is faithful who has promised, and is able also to perform. It was from hence, and Jeremiah 25:11; that Daniel learned the time of the captivity, and the return from it, Daniel 9:2.

For I know the thoughts that I think towards you, saith the Lord,.... The purposes and resolutions of his heart concerning their welfare, particularly the restoration of them to their own land; these were within him, and known to him, and him only; they were remembered by him, and continued with him, as the "thoughts of his heart are to all generations"; and so would not fail of being performed; men think and forget what they have thought of, and so it comes to nothing; but thus it is not with God; he has taken up many thoughts in a way of love, grace, and mercy, concerning sinful men; about their election in Christ; a provision of all spiritual blessings for them; redemption and salvation by Christ; their effectual calling, adoption, and eternal life: thoughts of peace, and not of evil: or "for evil" (t); these thoughts were concerning the temporal peace and prosperity of the Jews in Babylon, and not of anything to their hurt; yea, even their captivity was for their good, Jeremiah 24:5; and thoughts concerning his spiritual Israel, their peace and reconciliation with God, and the manner of bringing it about, by the blood, sufferings, and death of his Son in human nature, with whom he consulted and agreed about this matter; and concerning their inward spiritual peace of mind and conscience now, and their eternal peace hereafter: nor does he ever think of evil for them; whatever evil he thinks towards others, angels or men, he thinks none towards them; and whatever evil befalls them, he means it for good, and it does work for good unto them; he cannot think otherwise concerning them, consistent with his everlasting and unchangeable love to them; since he has designed so much good for them, does so much to them, and has so much to bestow upon them. The issue of all which is, to give you an expected end; a very desirable one; such as they wished and hoped to have, and expected; such as would put an end to all their troubles, and put them into the enjoyment of all good things promised and waited for. This, in the mystical sense, may have reference to the Messiah, in whom all God's thoughts of peace, concerning his special people, issue; he is the Alpha and Omega, the beginning and the end, of all things, Revelation 1:8; of all things in creation; of the Scriptures, promises and prophecies of it: "the end of the law for righteousness", Romans 10:4, the fulfilling end of it, by his obedience, and sufferings, and death; and who was to come, and did come, at the end of the Jewish world, at the end of their civil and ecclesiastical state: he was long promised and prophesied of and was much waited for and expected, by the saints before the flood; from thence to Moses; from Moses to David; from David to the Babylonian captivity; from thence to the times of his coming, when there was a general expectation of him; and expected end was then given, as an instance of grace and good will to men. It may also be applied to salvation by Christ; the end of all God's gracious purposes and designs; the end of the covenant of grace, the provisions, blessings, and promises of it; the end of Christ's coming into the world, and of his obedience and death; the end of his prayers and preparations now in heaven; and the end of the faith of the saints on earth: this is an end hoped, waited for, and expected by faith; and for which there is good reason; since it is wrought out, prepared, and promised; saints are heirs of it; and now it is nearer than when they believed; and will be bestowed as a free grace gift, through Jesus Christ our Lord; and will be enjoyed as the issue and result of God's eternal thoughts of peace concerning them. Some render it, "an expected reward" (u); which is given at the end of the work: others, "posterity and hope" (w); a numerous posterity, and hope and expectation of good things from the Lord, promised in the days of the Messiah. (t) "et non in malum", Montanus, Cocceius, Schmidt. (u) "mercedem et quidem expectatam", Piscator; so Ben Melech. (w) "Posteritatem et spem", Schmidt.

Then shall ye call upon me,.... When the expected end is about to be given; when God intends and is about to bestow a mercy, he gives his people a spirit of prayer to ask for it; and even the promise of it is a considerable argument to encourage and engage more to pray for it: and ye shall go and pray unto me: walk in my ways; so Jarchi, Kimchi, and Ben Melech; or rather ye shall go into your private closets, or into those public places where prayer was wont to be made, and there put up your petitions; or it may be the meaning is, that they should continue praying unto him; should pray without ceasing, until they enjoyed the blessing, and had the expected end given them: and I will hearken unto you: God is a God hearing prayer; he listens to the requests of his people, and answers them in his own time and way; which is no small encouragement to pray unto him.

And ye shall seek me, and find me,.... When persons seek the Lord aright, they always find him; a God hearing prayer; a God in Christ; bestowing favours upon them; granting them his presence; indulging them in communion with him; and favouring them with fresh supplies of his grace, and everything needful for them; every mercy, temporal and spiritual; that is, when they seek him in Christ, who is the only way to the Father, under the guidance and influence of the blessed Spirit; in the exercise of faith upon him and his promises; with fervency of spirit and ardour of mind; with diligence and importunity; with earnest desires and strong affections; and, as follows, with all sincerity of soul: when ye shall search for me with all your heart; which, as Calvin rightly observes, does not design perfection, but integrity and sincerity; when they draw nigh with a true heart, and call upon him in truth, and search for him with eagerness, with a hearty desire to find him, as men search for gold, and silver, and hid treasure.

And I will be found of you, saith the Lord,.... As he is; when his favour is shown, his presence is enjoyed, and the blessing sought for is obtained: and I will turn away your captivity; this designs the captivity of Jeconiah, or of the Jews that were carried captive with him; and which had its accomplishment when the Jews returned to their own land, upon the edict of Cyrus: and I will gather you from all the nations, and from all the places whither I have driven you, saith the Lord; for though the greatest part might be carried to Babylon, and continue there; yet others might be removed or moved into other countries; and besides, this may respect their brethren who should come into captivity, and return with them at the end of the seventy years; for the expressions are very large and general: and I will bring you again into the place whence I caused you to be carried away captive; that is, Jerusalem, and the land of Judea; though the Vulgate Latin version renders it, "and I will make you to return from the place to which I have caused you to go captive;'' meaning Babylon. The sense comes to the same; but the common rendering is most agreeable to the Hebrew text.

Because ye have said,.... That is, some of them; for here the Lord, by the prophet, turns from the godly among the captives, whom he had been advising, encouraging, and comforting before, to those who gave heed to the false prophets, who promised them a speedy return to their own land, and which they believed; and therefore rejected and despised the prophecies of Jeremiah, and others: the Lord hath raised us up prophets in Babylon; and therefore stood in no need of other prophets that were in Judea, or in Jerusalem, nor should hearken to them; but believe those that were raised up among themselves, rather than others at a distance; and though these were false prophets, yet, being such that prophesied to them things that were agreeable, they were willing to believe them, and to consider them, and receive them, as prophets sent of God, when they were not.

Know that thus saith the Lord,.... Or "for", or "wherefore thus saith the Lord" (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. (x) "nam sic ait", Junius & Tremellius, Piscator, Cocceius; "ideo", Calvin; "ita namque", Schmidt. (y) "Scitote quod", Vatablus.

Thus saith the Lord of hosts, behold, I will send upon them the sword,.... The sword of the Chaldeans, by which many of them should fall, as they did. The Targum is, "I will send upon them those that kill with the sword:'' who, though they were prompted to come against the Jews, through a natural and ambitious desire of conquering and plundering, yet were sent of God; nor would they have come, had he not willed and suffered it: the famine and the pestilence; to destroy others that escaped the sword; both these raged while Jerusalem was besieged by the Chaldeans: and will make them like vile figs, that cannot be eaten, they are so evil; to which they are compared, Jeremiah 24:8. The sense is, that as they had made themselves wicked and corrupt, like naughty and rotten figs, so the Lord would deal with them as men do with such, cast them away, as good for nothing. The word (z) for "vile" signifies something horrible; and designs such figs so bad, that they even strike the eater of them with horror. (z) "tanquam ficus horrendas", Junius & Tremellius, Piscator; so Stockius, p. 1129.

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. (a) "et persequar post eos", Calvin, Piscator. (b) "in commotionem", Pagninus, Montanus, Schmidt.

Because they have not hearkened to my words, saith the Lord,.... Which were spoken to them by the prophets; not hearkening to them, but despising them, were the same as not hearkening to him, and despising him; contempt of God, and his word, was the cause of their ruin; see 2 Chronicles 36:15; which I sent unto them by my servants the prophets; such as Hosea, Isaiah, Micah, Jeremiah, and others: rising up early, and sending them; which denotes the frequency of their mission; the diligent care of God towards them; and his earnest solicitude for their welfare; and the plenty of means they were favoured with; all which were aggravations of their sin: but ye would not hear, saith the Lord; the words of the Lord by his prophets; the counsel and admonitions he gave them; but pursued their own ways and counsels, and listened to the false prophets.

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

Thus saith the Lord of hosts, the God of Israel,.... See Gill on Jeremiah 29:4; of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you: two false prophets, of whom we have no account any where else but here; and are, no doubt, the prophets, or however two of them, that they of the captivity boasted of that God had raised unto them in Babylon, Jeremiah 29:15. The 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: (c) R. Gedaliah Shalshelet Hakabala, fol. 80. 1.

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, Daniel 3:6; and roasting men at a fire was used by the Chinese (e). (d) "combussit", Pagninus; "ustulavit", Munster; so Ben Melech says the word signifies "burning". (e) Martin Hist. Sinic. p. 257.

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.'' (f) "stultitiam", V. L. Schmidt. (g) T. Bab. Sanhedrin. fol. 93. 1.

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

to be found-- (Psa 32:6; Isa 55:6). turn . . . captivity--play upon sounds, shabti . . . shebith.

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

removed to all . . . kingdoms-- (Jer 15:4; Deu 28:25). curse, &c.-- (Jer 29:6; Jer 18:16; Jer 19:8).

villainy--literally, "sinful folly" (Isa 32:6).