1Dies sind die Worte des Briefs, den Jirmeja, der Künder, aus Jerusalem sandte an die überbliebnen Ältesten der Verschlepptenschaft und an die Priester und an die Künder - an alles Volk also, das Nebukadnezar aus Jerusalem nach Babel verschleppen ließ, 2nachdem aus Jerusalem ziehn mußten Jechonja, der König, und die Gebieterin, und die Kämmerer, die Obern von Jehuda und Jerusalem, und die Schmiede und die Plattner, - 3durch die Hand Elassas Sohns Schafans und Gmarjas Sohns Chilkijas - die Zidkija, König von Jehuda, an Nebukadnezar König von Babel gesandt hatte - , nach Babel, um auszusprechen: 4So hat ER der Umscharte, der Gott Jissraels, gesprochen: An alle Verschlepptenschaft, die ich aus Jerusalem nach Babel verschleppen ließ: 5Baut Häuser und siedelt, pflanzt Gärten und eßt ihre Frucht! 6Nehmt Weiber und zeugt Söhne und Töchter, nehmt euren Söhnen Töchter und eure Töchter gebt Männern, daß sie Söhne und Töchter gebären, mehrt euch dort, mindern dürft ihr euch nimmer! 7Und fragt dem Frieden der Stadt nach, dahin ich euch verschleppen ließ, betet für sie zu MIR, denn in ihrem Frieden wird euch Frieden sein. 8Ja, so hat ER der Umscharte, der Gott Jissraels, gesprochen: Nimmer sollen euch eure Künder täuschen, die drin bei euch sind, und eure Wahrsager, nimmer hört auf die Träumer, die ihr träumen heißet, 9denn in der Lüge künden sie euch mit meinem Namen, ich habe sie nicht gesandt, ist SEIN Erlauten. 10Ja, so hat ER gesprochen: Ja denn, erst wenn sich Babel siebzig Jahre erfüllten, ordne ich zu für euch, lasse über euch erstehn meine Rede, jene gute, euch an diesen Ort heimkehren zu lassen. 11Denn ich, ich weiß die Planungen, die ich über euch plane, ist SEIN Erlauten, Planungen des Friedens, nicht zum Bösen mehr, euch Zukunft und Hoffnung zu geben. 12Dann ruft ihr mich an, geht, betet zu mir, und ich will euch erhören, 13dann verlangt ihr nach mir, und ihr werdet finden: wenn ihr mich mit all eurem Herzen sucht, 14will ich mich von euch finden lassen, ist SEIN Erlauten. Ich lasse euch Wiederkehr kehren, ich hole euch zuhauf aus allen Stämmen, aus allen Orten, wohin ich euch versprengte, ist SEIN Erlauten, ich lasse euch heimkehren an den Ort, woher ich euch habe verschleppen lassen.. 15Ihr sprecht ja: Erstehn ließ ER uns Künder nach Babel! 16Ja denn, so hat ER gesprochen von dem König, der auf Dawids Stuhle sitzt, und von allem Volk, das in dieser Stadt sitzt, euren Brüdern, die nicht mit euch in die Verschleppung zogen, 17so hat ER der Umscharte gesprochen: Nun sende ich aus wider sie das Schwert, den Hunger, die Seuche, ich gebe, daß sie werden wie die aufgeplatzten Feigen, die nicht gegessen werden können vor Schlechtigkeit, 18ich jage ihnen nach mit dem Schwert, mit dem Hunger, mit der Seuche, ich gebe sie zum Popanz für alle Königreiche der Erde, zum Droheid, zum Erstarren, zum Zischeln, zum Hohn unter allen Stämmen, dahin ich sie versprengte, - 19dafür, daß sie auf meine Rede nicht hörten, ist SEIN Erlauten, da ich zu ihnen meine Diener, die Künder sandte, Sendung vom Frühmorgen an, ihr aber hörtet nicht, ist SEIN Erlauten. 20Hört also ihr MEINE Rede, alle Verschlepptenschaft, die ich von Jerusalem nach Babel fortgesandt habe! 21So hat ER der Umscharte, der Gott Jissraels, gesprochen: Von Achab Sohn Kolajas und von Zidkijahu Sohn Maassejas, die euch mit meinem Namen Lüge künden: wohlan, ich gebe sie in die Hand Nebukadrezars Königs von Babel, daß er sie vor euren Augen erschlage. 22Hergenommen wird von ihnen eine Verwünschung für alle Verschlepptenschaft Jehudas, die in Babel ist, ein Spruch: Mache dich ER wie den Zidkijahu und wie den Achab, die der König von Babel im Feuer braten ließ! 23weil sie Schändliches taten in Jissrael, buhlten mit den Weibern ihrer Genossen, redeten Lügenreden mit meinem Namen, was ich ihnen nicht hatte entboten - ich aber bin der Wissende und der Zeuge, ist SEIN Erlauten. 24...Und von Schmajahu dem Nechelamiter sprich den Spruch: 25So hat ER der Umscharte, der Gott Jissraels, gesprochen: Weil du mit deinem Namen Briefschaft sandtest an alles Volk, das in Jerusalem ist, an Zfanja Sohn Maassejas, den Priester, und an alle Priester, auszusprechen: 26Gegeben hat ER dich als Priester an den Platz Jejohadas, des Priesters, damit in SEINEM Haus Verordnete seien wider alljeden einherrasenden, einherkündenden Mann, daß du den in den Krummblock und in den Halszwang gebest, - 27jetzt also, warum verschiltst du nicht Jirmejahu den Anatotiter, der euch einherkündet?! 28da hat er ja gar zu uns nach Babel Spruch gesandt: Langwierig ists, baut Häuser und siedelt, pflanzt Gärten und eßt ihre Frucht! 29- Es hatte nämlich Zfanja, der Priester, diesen Brief vor den Ohren Jirmejahus, des Künders, gelesen, 30und SEINE Rede war zu Jirmejahu geschehen, sprechend: 31Sende an alle Verschlepptenschaft den Spruch: So hat ER von Schmaja dem Nechelamiter gesprochen: Weil euch Schmaja gekündet hat, da ich, ich ihn nicht gesandt hatte, ließ an Lüge euch sicher werden, 32darum, so hat ER gesprochen, wohlan, ich ordne es zu Schmaja dem Nechelamiter und seinem Samen: nicht wird ihm ein Mann bleiben, siedelnd inmitten dieses Volks, nicht wird er das Gute sehn, das ich meinem Volke tue, ist SEIN Erlauten, denn Abwendiges hat er wider MICH geredet.
Jamieson Fausset Brown Bible Commentary 1 LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION. (Jer. 29:1-32)
residue of the elders--those still surviving from the time when they were carried to Babylon with Jeconiah; the other elders of the captives had died by either a natural or a violent death.
2 queen--Nehushta, the queen mother, daughter of Elnathan (
2Ro 24:8,
2Ro 24:15). (Elnathan, her father, is perhaps the same as the one mentioned in
Jr 26:22). She reigned jointly with her son.
princes--All the men of authority were taken away lest they should organize a rebellion. Jeremiah wrote his letter while the calamity was still recent, to console the captives under it.
3 Zedekiah . . . sent unto Babylon--In
Jr 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 (
2Ro 22:8, &c.). The sons of Hilkiah and Shaphan inherited from their fathers some respect for sacred things. So in
Jr 36:25, "Gemariah" interceded with King Jehoiakim that the prophet's roll should not be burned.
5 Build . . . houses--In opposition to the false prophets' suggestions, who told the captives that their captivity would soon cease, Jeremiah tells them that it will be of long duration, and that therefore they should build houses, as Babylon is to be for long their home.
6 that ye . . . be . . . not diminished--It was God's will that the seed of Abraham should not fail; thus consolation is given them, and the hope, though not of an immediate, yet of an ultimate, return.
7 (
Esd 6:10;
Rm 13:1;
1Tm 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 (
Jr 51:35;
Ps 137:8). They were not to forestall that time. True religion teaches patient submission, not sedition, even though the prince be an unbeliever. In all states of life let us not throw away the comfort we may have, because we have not all we would have. There is here a foretaste of gospel love towards enemies (
Mt 5:44).
8 your dreams which ye caused to be dreamed--The Latin adage says, "The people wish to be deceived, so let them be deceived." Not mere credulity misleads men, but their own perverse "love of darkness rather than light." It was not priests who originated priestcraft, but the people's own morbid appetite to be deceived; for example, Aaron and the golden calf (
Ex 32:1-
Ex 32:4). So the Jews caused or made the prophets to tell them encouraging dreams (
Jr 23:25-
Jr 23:26;
Ecc 5:7;
Zc 10:2;
Jn 3:19-
Jn 3:21).
10 (See on
Jr 25:11;
Jr 25:12;
Dn 9:2). This proves that the seventy years date from Jeconiah's captivity, not from the last captivity. The specification of time was to curb the impatience of the Jews lest they should hasten before God's time.
good word--promise of a return.
11 I know--I alone; not the false prophets who know nothing of My purposes, though they pretend to know.
thoughts . . . I think-- (
Es 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
Jr 36:27, "the roll and the words," that is, the roll of words;
Gn 3:16, "sorrow and conception," that is, sorrow in conception. Compare
Prv 23:18, where, as here "end" means "a happy issue."
12 Fulfilled (
Dn 9:3, &c.). When God designs mercy, He puts it into the hearts of His people to pray for the mercy designed. When such a spirit of prayer is poured out, it is a sure sign of coming mercy.
go--to the temple and other places of prayer: contrasted with their previous sloth as to going to seek God.
13 (
Lv 26:40-
Lv 26:42,
Lv 26:44-
Lv 26:45).
14 to be found-- (
Ps 32:6;
Es 55:6).
turn . . . captivity--play upon sounds, shabti . . . shebith.
15 Because--referring not to the preceding words, but to
Jr 29:10-
Jr 29:11, "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,
Jr 29:16-
Jr 29:19 contradict this false hope again,
Jr 29:8-
Jr 29:9,
Jr 29:21). He, in this fifteenth verse, turns his address from the godly (
Jr 29:12-
Jr 29:14) to the ungodly listeners, to false prophets.
16 people . . . in this city . . . not gone forth--So far from your returning to Jerusalem soon, even your brethren still left dwelling there shall themselves also be cast into exile. He mentions "the throne of David," lest they should think that, because David's kingdom was to be perpetual, no severe, though temporary, chastisements could interpose (
Ps 89:29-
Ps 89:36).
17 vile figs--Hebrew, "horrible," or nauseous, from a root, "to regard with loathing" (see
Jr 24:8,
Jr 24:10).
18 removed to all . . . kingdoms-- (
Jr 15:4;
Dt 28:25).
curse, &c.-- (
Jr 29:6;
Jr 18:16;
Jr 19:8).
21 Zedekiah--brother of Zephaniah (
Jr 29:25), both being sons of Maaseiah; probably of the same family as the false prophet under Ahab in Israel (
1Ro 22:11,
1Ro 22:24).
22 shall be taken . . . a curse--that is, a formula of imprecation.
Lord make thee like Zedekiah--(Compare
Gn 48:20;
Es 65:15).
roasted in the fire--a Chaldean punishment (
Dn 3:6).
23 villainy--literally, "sinful folly" (
Es 32:6).
24 A second communication which Jeremiah sent to Babylon, after the messenger who carried his first letter had brought a letter from the false prophet Shemaiah to Zephaniah, &c., condemning Jeremiah and reproving the authorities for not having apprehended him.
Nehelamite--a name derived either from his father or from a place: alluding at the same time to the Hebrew meaning, "a dreamer" (compare
Jr 29:8).
25 in thy name--without sanction of "the Lord of hosts, the God of Israel," which words stand in antithesis to "thy name" (
Jn 5:43).
Zephaniah--the second priest, or substitute (Sagan) of the high priest. He was one of those sent to consult Jeremiah by Zedekiah (
Jr 21:1). Slain by Nebuchadnezzar at the capture of Jerusalem (
2Ro 25:18-21). Zephaniah was in particular addressed, as being likely to take up against Jeremiah the prophet's prediction against his brother Zedekiah at Babylon (
Jr 29:21). Zephaniah was to read it to the priests, and in the presence of all the people, in the temple.
26 thee . . . in the stead of Jehoiada--Zephaniah's promotion as second priest, owing to Jehoiada's being then in exile, was unexpected. Shemaiah thus accuses him of ingratitude towards God, who had so highly exalted him before his regular time.
ye should be officers . . . for every man--Ye should, as bearing rule in the temple (see on
Jr 20:1), apprehend every false prophet like Jeremiah.
mad--Inspired prophets were often so called by the ungodly (
2Ro 9:11;
Act 26:24;
Act 2:13,
Act 2:15,
Act 2:17-
Act 2:18). Jeremiah is in this a type of Christ, against whom the same charge was brought (
Jn 10:20).
prison--rather, "the stocks" (see on
Jr 20:2).
stocks--from a root, "to confine"; hence rather, "a narrow dungeon." According to
Dt 17:8-
Dt 17:9, the priest was judge in such cases, but had no right to put into the stocks; this right he had assumed to himself in the troubled state of the times.
27 of Anathoth--said contemptuously, as "Jesus of Nazareth."
maketh himself--as if God had not made him one, but he himself had done so.
28 Referring to Jeremiah's first letter to Babylon (
Jr 29:5).
29 Zephaniah . . . read . . . in the ears of Jeremiah--He seems to have been less prejudiced against Jeremiah than the others; hence he reads the charge to the prophet, that he should not be condemned without a hearing. This accords with Shemaiah's imputation against Zephaniah for want of zeal against Jeremiah (
Jr 29:26-
Jr 29:27). Hence the latter was chosen by King Zedekiah as one of the deputation to Jeremiah (
Jr 21:1;
Jr 37:3).
30 This resumes the thread of the sentence which began at
Jr 29:25, but was left there not completed. Here, in this thirtieth verse, it is completed, not however in continuity, but by a new period. The same construction occurs in
Rm 5:12-
Rm 5:15.
32 not . . . a man to dwell-- (
Dt 28:18).
not . . . behold the good--As he despised the lawful time and wished to return before the time God had expressly announced, in just retribution he should not share in the restoration from Babylon at all.
rebellion--going against God's revealed will as to the time (
Jr 28:16).