Seventh-day Adventist Bible CommentaryJeremiah 29

The words of the letter. Probably not long after Jehoiachin was taken captive (see on v. 2) this letter was sent by Jeremiah to the captives in Babylon (2 Kings 24:8–16; 2 Chron. 36:5–8; Dan. 1:1–4). Despised and rejected by his brethren at home, Jeremiah directs his attention to the exiles. The residue of the elders. This shows that not all of these leading men (see Eze. 8:1; 20:1) had gone into exile.

After that Jeconiah. See on ch. 22:24. This was probably written in the early part of Zedekiah’s reign, and so before the events of chs. 27 and 28 (see on chs. 27:1; 28:1). The queen. That is, the queen mother (see on ch. 13:18); Jehoiachin’s mother, Nehushta, wife of Jehoiakim, was captured with him (2 Kings 24:8, 12, 15). Carpenters, and the smiths. See on ch. 24:1.

By the hand. These two men were evidently friends and supporters of Jeremiah, and it was natural that Jeremiah should entrust them with his messages to the exiles in Babylon. Elasah, called “the son of Shaphan,” was likely a brother of Ahikam, Jeremiah’s protector (see on ch. 26:24). Gemariah was probably the son of the Hilkiah who was the high priest during Josiah’s reign, and who found the book of the law and was otherwise prominent in the work of reformation (see 2 Kings 22; 2 Chron. 34). The letter was sent from Jerusalem (Jer. 29:1).

I have caused. The prophet informed the exiles that their being in captivity at that time was not contrary to God’s will, and that they should accept quietly their fate and make the best of the situation.

Build ye houses. The fact that such counsel was necessary indicates that, like their brethren in the homeland (see ch. 28), the Jewish exiles in Babylon were restless and unwilling to yield to their Chaldean conquerors. This attitude received support from the false prophets among them, who urged the people not to submit. Jeremiah counseled the exiles to accept patiently their present state of subjection.

They may bear. The birth of grandchildren in exile indicates that their captivity would last for at least two generations. It was also revealed that they would be left in comparative peace to pursue their ways, for their captors would permit them to possess houses and land (see on v. 5). The royal favor extended to Daniel must have been a factor in easing the lot of the Jewish captives.

Peace. See on ch. 6:14. To carry out this injunction to pray for Babylon must have been a most difficult experience for the exiles, in view of the natural feeling of resentment the captives would harbor against their conquerors (see Ps. 137). The Lord manifested the same kindly, tolerant spirit toward the Chaldeans that Jesus later displayed toward the inhospitable Samaritans (see Luke 9:54–56).

Prophets and your diviners. These two classes of deceivers were carrying on their work in Babylon as in Judea, predicting that the Jews would be speedily delivered from their captivity (see ch. 28:1–3). The “diviners” were those who attempted to foretell the future by various methods of interpretation of signs and omens (see on Dan. 1:20). Ye cause to be dreamed. These deceptive dreams were, after all, those that the Israelites wanted to hear, again emphasizing the earlier divine lament, “my people love to have it so” (see Jer. 5:31; Isa. 30:9, 10; Micah 2:11).

In my name. In unholy boldness and hypocrisy these deceivers pretended to speak for God (see on ch. 14:13).

Seventy years. In denial of this illusive hope of a short captivity, God again affirms that the Captivity will be for the full 70 years (see ch. 25:12). By this time about 10 years of the 70 had already passed by (see on ch. 25:1, 12). I will visit you. See on Ps. 8:4; 59:5. When the 70 years would come to its end, then, and not before, would God “perform” His “good word” of promised grace and mercy by causing His people “to return to this place.”

Thoughts of peace. See on ch. 6:14. Even the captivity of the exiles would be for their own good (see on ch. 24:5–10). God assured and comforted His people with the promise that when the 70 years would end, His “eyes” would be “upon them for good” (ch. 24:6). An expected end. Literally, “a latter end and an expectation.” In other words, God promises His chosen nation that all things will come out well for them in spite of their captivity. If in justice the Lord had to “wound” His children by means of the Captivity, in His love and mercy He would “heal” them by means of the restoration (see Deut. 32:39; Job 5:18; Hosea 6:1).

With all your heart. This wonderful promise is an echo of Deut. 4:29. God makes it plain that He can do nothing for His people unless they seek Him with sincerity of purpose.

Ellen G. White

Prophets in Babylon. Certain false prophets (see on v. 21), whom these boasters preferred to Jeremiah.

Of the king. That is, of Zedekiah.

Sword. Another mention of the three scourges, sword, famine, pestilence, arising out of war (see on ch. 14:12). Vile. Heb. sho‘arim, “horrid,” “disgusting,” a stronger expression of loathsomeness than “very naughty” (ch. 24:2). Jeremiah again compares those left in Judah after Jehoiachin’s captivity to worthless figs, which cannot be eaten (see on ch. 24:8–10).

Sword. See v. 17; see on ch. 14:12. Deliver them to be removed. Literally, “give them for a terror” (see on ch. 24:9). Astonishment. See on ch. 25:9.

Rising up early. An idiom indicating persevering effort (see on ch. 7:13).

I have sent. See on v. 4.

Ahab. Nothing is known of these false prophets, Ahab and Zedekiah, except what is here stated. They were probably the leaders of the party of revolt among the exiles. Nebuchadrezzar. For an explanation of this spelling of the Babylonian king’s name see on ch. 21:2.

Roasted in the fire. This method of execution was evidently common among the Babylonians for traitorous rebels (see Dan. 3:6, 20). If these false prophets were agitators among the exiles (see on v. 21), the Babylonians would consider no punishment too cruel.

Villany. Literally, “senselessness,” “folly,” from a word in Hebrew that carries the suggestion of unchastity (see Gen. 34:7; Deut. 22:21; Judges 19:23, 24). This shows that these leaders, Ahab and Zedekiah, like their fellows in Jerusalem, lived base and profligate lives (see Jer. 23:14).

Even I know. These false religious leaders must have deceived the people into believing them to be men of good moral character. If the adulteries of the false prophets were known, they would lose their influence over the minds of the people. God here opened to the view of all a record of the sinful conduct of these apostate prophets.

Thus shalt thou also speak. It appears that a new section begins here and that v. 23 concludes the copy of the letter begun in v. 4. Jeremiah’s message to the exiles stirred up the wrath of the rival, false prophets in Babylon, and a movement was formed to destroy Jeremiah. Shemaiah. Evidently a Jewish leader in Babylon in the opposition against Jeremiah. Nothing further is known of him beyond what is revealed here. Nehelamite. The marginal reading, “dreamer,” is based on the assumption that “Nehelamite” is derived from the Heb. chalam, meaning “to dream,” an assumption that is rejected by most scholars.

Hast sent letters. These may have been sent by the messengers named in v. 3 when they returned from Babylon. When the messages reached Jerusalem, Jeremiah was apprised of them. As a result he sent a reply message severely rebuking Shemaiah. Zephaniah. Inasmuch as he was “the second priest” (Jer. 52:24; cf. 2 Kings 25:18), it was hoped that his authority and influence would prevent Jeremiah from prophesying, and that he would be punished as a deceiver. Zephaniah acted for King Zedekiah in a sort of temporizing fashion (see Jer. 21:1; 37:3). Later on, when Nebuzaradan, the Babylonian “captain of the guard,” captured Jerusalem, Zephaniah was taken prisoner and executed (ch. 52:24–27).

Jehoiada. Some have suggested that he was replaced by Zephaniah because he did not support the policy of the party of revolt. Inasmuch as it was probably the duty of “the second priest” to preserve order in the Temple and to punish prophetic impostors, Shemaiah rebuked Zephaniah for his lukewarmness and timidity in the discharge of his office in that he did not suppress Jeremiah, who here gives the contents of Shemaiah’s “letters” (v. 25). Every man that is mad. A scornful term frequently applied to pretenders (see 2 Kings 9:11; Hosea 9:7). In the stocks. See on ch. 20:2.

This captivity is long. The supplied word, “captivity,” is probably correct, judging from the context (see vs. 5, 10).

Read this letter. Zephaniah evidently did this either to warn Jeremiah of his enemies’ plot against him or to induce the prophet to soften and moderate his words.

Send to all. This seems to indicate that communication between Babylon and Palestine was frequent.

I will punish Shemaiah. The specific manner of punishment is not indicated in Shemaiah’s case as it was in the cases of Ahab and Zedekiah (see vs. 21, 22).