76 lines
14 KiB
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76 lines
14 KiB
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Isaiah';
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PriorChapter = 'Jeremiah 28';
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NextChapter = 'Jeremiah 30';
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Title = 'The Book of the Prophet Jeremiah';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 29';
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<p id="Chapter29" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 29
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<p id="Jer29_1">><a onclick="return mV('Jer',29,'1-32');">Jer 29:1-32</a>. LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION.
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<p><b>1. residue of the elders</b>—those still surviving from the time when they were carried to Babylon with Jeconiah; the other elders of the captives had died by either a natural or a violent death.
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<p id="Jer29_2"><b>2. queen</b>—Nehushta, the queen mother, daughter of Elnathan (<a onclick="return mV('2Ki',24,8,15);">2Ki 24:8, 15</a>). (Elnathan, her father, is perhaps the same as the one mentioned in <a onclick="return mV('Jer',26,22);">Jer 26:22</a>). She reigned jointly with her son.
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<br><br><b>princes</b>—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.
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<p id="Jer29_3"><b>3. Zedekiah...sent unto Babylon</b>—In <a onclick="return mV('Jer',51,59);">Jer 51:59</a>, Zedekiah himself goes to Babylon; <i>here</i> he <i>sends</i> 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.
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<br><br><b>Hilkiah</b>—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 (<a onclick="return mV('2Ki',22,8);">2Ki 22:8</a>, etc.). The sons of Hilkiah and Shaphan inherited from their fathers some respect for sacred things. So in <a onclick="return mV('Jer',36,25);">Jer 36:25</a>, "Gemariah" interceded with King Jehoiakim that the prophet's roll should not be burned.
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<p id="Jer29_5"><b>5. Build...houses</b>—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.
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<p id="Jer29_6"><b>6. that ye...be...not diminished</b>—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.
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<p id="Jer29_7"><b>7.</b> (<a onclick="return mV('Ezr',6,10);">Ezr 6:10</a>; <a onclick="return mV('Rom',13,1);">Rom 13:1</a>; <a onclick="return mV('1Ti',2,2);">1Ti 2:2</a>). Not only bear the Babylonian yoke patiently, but <i>pray for</i> your masters, that is, while the captivity lasts. God's good time was to come when they were to pray for Babylon's downfall (<a onclick="return mV('Jer',51,35);">Jer 51:35</a>; <a onclick="return mV('Psa',137,8);">Psa 137:8</a>). 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 <i>may</i> have, because we have not all we <i>would</i> have. There is here a foretaste of gospel love towards enemies (<a onclick="return mV('Mat',5,44);">Mat 5:44</a>).
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<p id="Jer29_8"><b>8. your dreams which ye caused to be dreamed</b>—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 (<a onclick="return mV('Exd',32,'1-4');">Exd 32:1-4</a>). So the Jews <i>caused</i> or <i>made</i> the prophets to tell them encouraging dreams (<a onclick="return mV('Jer',23,25,26);">Jer 23:25-26</a>; <a onclick="return mV('Ecc',5,7);">Ecc 5:7</a>; <a onclick="return mV('Zec',10,2);">Zec 10:2</a>; <a onclick="return mV('Jhn',3,'19-21');">Jhn 3:19-21</a>).
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<p id="Jer29_10"><b>10.</b> (See on JFB for <a href="./Comm/jfb/Jer/Jer025.html#Jer25_11">Jer 25:11</a>; <a onclick="return mV('Jer',25,12);">Jer 25:12</a>; <a onclick="return mV('Dan',9,2);">Dan 9:2</a>). 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.
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<br><br><b>good word</b>—promise of a return.
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<p id="Jer29_11"><b>11. I know</b>—<i>I</i> alone; not the false prophets who <i>know</i> nothing of My purposes, though they pretend to know.
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<br><br><b>thoughts...I think</b>— (<a onclick="return mV('Isa',55,9);">Isa 55:9</a>). Glancing at the Jews who had no "thoughts of peace," but only of "evil" (misfortune), because <i>they</i> could not conceive how deliverance could come to them. The moral malady of man is twofold—at one time <i>vain confidence;</i> then, when that is disappointed, <i>despair.</i> 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.
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<br><br><b>expected end</b>—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 <a onclick="return mV('Jer',36,27);">Jer 36:27</a>, "the roll and the words," that is, the roll of words; <a onclick="return mV('Gen',3,16);">Gen 3:16</a>, "sorrow and conception," that is, sorrow in conception. Compare <a onclick="return mV('Pro',23,18);">Pro 23:18</a>, where, as here "end" means "a happy issue."
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<p id="Jer29_12"><b>12.</b> Fulfilled (<a onclick="return mV('Dan',9,3);">Dan 9:3</a>, etc.). 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.
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<br><br><b>go</b>—to the temple and other places of prayer: contrasted with their previous sloth as to going to seek God.
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<p id="Jer29_13"><b>13.</b> (<a onclick="return mV('Lev',26,'40-42',44,45);">Lev 26:40-42, 44-45</a>).
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<p id="Jer29_14"><b>14. to be found</b>— (<a onclick="return mV('Psa',32,6);">Psa 32:6</a>; <a onclick="return mV('Isa',55,6);">Isa 55:6</a>).
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<br><br><b>turn...captivity</b>—play upon sounds, <i>shabti ...shebith.</i>
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<p id="Jer29_15"><b>15. Because</b>—referring not to the preceding words, but to <a onclick="return mV('Jer',29,10,11);">Jer 29:10-11</a>, "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 <i>speedy</i> deliverance (this their prophecy is <i>supposed,</i> not <i>expressed;</i> accordingly, <a onclick="return mV('Jer',29,'16-19');">Jer 29:16-19</a> contradict this false hope again, <a onclick="return mV('Jer',29,8,9,21);">Jer 29:8-9, 21</a>). He, in this fifteenth verse, turns his address from the godly (<a onclick="return mV('Jer',29,'12-14');">Jer 29:12-14</a>) to the ungodly listeners, to false prophets.
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<p id="Jer29_16"><b>16. people...in this city...not gone forth</b>—So far from your returning to Jerusalem soon, even <i>your brethren</i> still left dwelling there shall themselves also be cast into exile. He mentions "the throne of <i>David,</i>" lest they should think that, because David's kingdom was to be perpetual, no severe, though temporary, chastisements could interpose (<a onclick="return mV('Psa',89,'29-36');">Psa 89:29-36</a>).
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<p id="Jer29_17"><b>17. vile figs</b>—<i>Hebrew,</i> "horrible," or nauseous, from a root, "to regard with loathing" (see <a onclick="return mV('Jer',24,8,10);">Jer 24:8, 10</a>).
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<p id="Jer29_18"><b>18. removed to all...kingdoms</b>— (<a onclick="return mV('Jer',15,4);">Jer 15:4</a>; <a onclick="return mV('Deu',28,25);">Deu 28:25</a>).
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<br><br><b>curse,</b> etc.— (<a onclick="return mV('Jer',29,6);">Jer 29:6</a>; <a onclick="return mV('Jer',18,16);">18:16</a>; <a onclick="return mV('Jer',19,8);">19:8</a>).
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<p id="Jer29_21"><b>21. Zedekiah</b>—brother of Zephaniah (<a onclick="return mV('Jer',29,25);">Jer 29:25</a>), both being sons of Maaseiah; probably of the same family as the false prophet under Ahab in Israel (<a onclick="return mV('1Ki',22,11,24);">1Ki 22:11, 24</a>).
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<p id="Jer29_22"><b>22. shall be taken...a curse</b>—that is, a formula of imprecation.
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<br><br><b>Lord make thee like Zedekiah</b>—(Compare <a onclick="return mV('Gen',48,20);">Gen 48:20</a>; <a onclick="return mV('Isa',65,15);">Isa 65:15</a>).
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<br><br><b>roasted in the fire</b>—a Chaldean punishment (<a onclick="return mV('Dan',3,6);">Dan 3:6</a>).
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<p id="Jer29_23"><b>23. villainy</b>—literally, "sinful folly" (<a onclick="return mV('Isa',32,6);">Isa 32:6</a>).
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<p id="Jer29_24"><b>24-32.</b> A second communication which Jeremiah sent to Babylon, after the messenger who carried his first letter had brought a letter from the false prophet Shemaiah to Zephaniah, etc., condemning Jeremiah and reproving the authorities for not having apprehended him.
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<br><br><b>Nehelamite</b>—a name derived either from his father or from a place: alluding at the same time to the <i>Hebrew</i> meaning, "a dreamer" (compare <a onclick="return mV('Jer',29,8);">Jer 29:8</a>).
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<p id="Jer29_25"><b>25. in thy name</b>—without sanction of "the Lord of hosts, the God of Israel," which words stand in antithesis to "thy name" (<a onclick="return mV('Jhn',5,43);">Jhn 5:43</a>).
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<br><br><b>Zephaniah</b>—the second priest, or substitute (<i>Sagan</i>) of the high priest. He was one of those sent to consult Jeremiah by Zedekiah (<a onclick="return mV('Jer',21,1);">Jer 21:1</a>). Slain by Nebuchadnezzar at the capture of Jerusalem (<a onclick="return mV('2Ki',25,'18-21');">2Ki 25:18-21</a>). Zephaniah was in particular addressed, as being likely to take up against Jeremiah the prophet's prediction against his brother Zedekiah at Babylon (<a onclick="return mV('Jer',29,21);">Jer 29:21</a>). Zephaniah was to read it to the <i>priests,</i> and in the presence of <i>all the people,</i> in the temple.
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<p id="Jer29_26"><b>26. thee...in the stead of Jehoiada</b>—Zephaniah's promotion as second priest, owing to Jehoiada's being then in exile, was unexpected. Shemaiah thus accuses him of ingratitude towards God, who had so highly exalted him before his regular time.
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<br><br><b>ye should be officers...for every man</b>—Ye should, as bearing rule in the temple (see on JFB for <a href="./Comm/jfb/Jer/Jer020.html#Jer20_1">Jer 20:1</a>), apprehend every false prophet like Jeremiah.
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<br><br><b>mad</b>—Inspired prophets were often so called by the ungodly (<a onclick="return mV('2Ki',9,11);">2Ki 9:11</a>; <a onclick="return mV('Act',26,24);">Act 26:24</a>; <a onclick="return mV('Act',2,13,15,17,18);">2:13, 15, 17-18</a>). Jeremiah is in this a type of Christ, against whom the same charge was brought (<a onclick="return mV('Jhn',10,20);">Jhn 10:20</a>).
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<br><br><b>prison</b>—rather, "the stocks" (see on JFB for <a href="./Comm/jfb/Jer/Jer020.html#Jer20_2">Jer 20:2</a>).
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<br><br><b>stocks</b>—from a root, "to confine"; hence rather, "a narrow dungeon." According to <a onclick="return mV('Deu',17,8,9);">Deu 17:8-9</a>, the priest was judge in such cases, but had no right to put into the stocks; this right he had assumed to himself in the troubled state of the times.
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<p id="Jer29_27"><b>27. of Anathoth</b>—said contemptuously, as "Jesus <i>of Nazareth.</i>"
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<br><br><b>maketh himself</b>—as if <i>God</i> had not made him one, but he <i>himself</i> had done so.
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<p id="Jer29_28"><b>28.</b> Referring to Jeremiah's first letter to Babylon (<a onclick="return mV('Jer',29,5);">Jer 29:5</a>).
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<p id="Jer29_29"><b>29. Zephaniah...read...in the ears of Jeremiah</b>—He seems to have been less prejudiced against Jeremiah than the others; hence he reads the charge to the prophet, that he should not be condemned without a hearing. This accords with Shemaiah's imputation against Zephaniah for want of zeal against Jeremiah (<a onclick="return mV('Jer',29,26,27);">Jer 29:26-27</a>). Hence the latter was chosen by King Zedekiah as one of the deputation to Jeremiah (<a onclick="return mV('Jer',21,1);">Jer 21:1</a>; <a onclick="return mV('Jer',37,3);">37:3</a>).
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<p id="Jer29_30"><b>30.</b> This resumes the thread of the sentence which began at <a onclick="return mV('Jer',29,25);">Jer 29:25</a>, but was left there not completed. Here, in this thirtieth verse, it is completed, not however in continuity, but by a new period. The same construction occurs in <a onclick="return mV('Rom',5,'12-15');">Rom 5:12-15</a>.
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<p id="Jer29_32"><b>32. not...a man to dwell</b>— (<a onclick="return mV('Deu',28,18);">Deu 28:18</a>).
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<br><br><b>not...behold the good</b>—As he despised the lawful time and wished to return before the time God had expressly announced, in just retribution he should not share in the restoration from Babylon at all.
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<br><br><b>rebellion</b>—going against God's revealed will as to the time (<a onclick="return mV('Jer',28,16);">Jer 28:16</a>).
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