1Toto jsou slova dopisu, který prorok Jeremjáš poslal z Jeruzaléma zbytku starších mezi vyhnanci, kněžím, prorokům a všemu lidu, který Nebúkadnesar odvedl z Jeruzaléma do Babylona. 2(To bylo po vyjití krále Jekonjáše, královny, dvorních úředníků, judských a jeruzalémských knížat, řemeslníků a kovářů z Jeruzaléma.) 3Poslal jej prostřednictvím Eleásy, syna Šáfanova, a Gemarjáše, syna Chilkijášova, které poslal judský král Sidkijáš k babylonskému králi Nebúkadnesarovi do Babylona: 4Toto praví Hospodin zástupů, Bůh Izraele, všem vyhnancům, které jsem odvedl z Jeruzaléma do Babylona: 5Stavějte domy a bydlete v nich. Vysazujte zahrady a jezte jejich plody. 6Berte si ženy a ploďte syny i dcery. Berte pro své syny ženy a své dcery vydávejte za muže, aby rodily syny i dcery; množte se tam a ať vás neubývá. 7Hledejte pokoj města, do kterého jsem vás odvedl a modlete se za něj k Hospodinu, protože v jeho pokoji budete mít pokoj. 8Neboť toto praví Hospodin zástupů, Bůh Izraele: Ať vás nepodvádějí vaši proroci, kteří jsou uprostřed vás, ani vaši věštci. Neposlouchejte sny, které míváte. 9Vždyť vám v mém jménu prorokují klam. Neposlal jsem je, je Hospodinův výrok. 10Neboť toto praví Hospodin: Až se pro Babylon naplní sedmdesát let, postarám se o vás a naplním na vás své dobré slovo o tom, že vás navrátím na toto místo. 11Vždyť já znám úmysly, které s vámi zamýšlím, je Hospodinův výrok. Úmysly o pokoji a ne o zlu, abych vám dal budoucnost a naději. 12Když mě budete volat, půjdete a budete se ke mně modlit, vyslyším vás. 13Když mě budete hledat, naleznete mě, pokud mě budete hledat celým svým srdcem. 14Dám se vám nalézt, je Hospodinův výrok. Změním váš úděl a shromáždím vás ze všech národů a ze všech míst, kam jsem vás zahnal, je Hospodinův výrok, a přivedu vás zpět na místo, odkud jsem vás odvedl. 15Řekli jste: Hospodin nám ustanovil v Babyloně proroky. 16Avšak toto praví Hospodin o králi, který sedí na Davidově trůnu, a o všem lidu, který bydlí v tomto městě, o vašich bratřích, kteří s vámi neodešli do vyhnanství. 17Toto praví Hospodin zástupů: Hle, posílám proti nim meč, hlad a mor a vydám je jako shnilé fíky, tak špatné, že se nedají jíst. 18Budu je stíhat mečem, hladem a morem, učiním je úděsem pro všechna království země, prokletím, předmětem hrůzy a úžasu a potupou mezi všemi národy, kam jsem je zahnal. 19Za to, že neposlouchali má slova, je Hospodinův výrok, když jsem jim stále znovu posílal své otroky proroky, ale neposlouchali, je Hospodinův výrok. 20Proto vy všichni vyhnanci, které jsem poslal pryč z Jeruzaléma do Babylona, slyšte Hospodinovo slovo: 21Toto praví Hospodin zástupů, Bůh Izraele, o Achabovi, synu Kólajášovu, a o Sidkijášovi, synu Maasejášovu, kteří vám v mém jménu prorokují klam: Hle, dávám je do ruky babylonského krále Nebúkadnesara; zabije je před vašima očima. 22Od nich vzejde kletba používaná mezi všemi judskými vyhnanci, kteří jsou v Babylonu: Ať ti Hospodin učiní to, co Sidkijášovi a Achabovi, které babylonský král upražil na ohni, 23protože v Izraeli páchali hanebnost, cizoložili s ženami svých bližních a mluvili v mém jménu klamné slovo, které jsem jim nepřikázal. Já to vím a jsem toho svědkem, je Hospodinův výrok. 24K Šemajášovi Nechalamskému promluv slovy: 25Toto praví Hospodin zástupů, Bůh Izraele: Protože jsi svým jménem poslal dopisy všemu lidu, který je v Jeruzalémě, knězi Sefanjášovi, synu Maasejášovu, i všem kněžím se slovy: 26Hospodin tě ustanovil knězem místo kněze Jójady, abys byl dohlížitelem v Hospodinově domě nad každým potřeštěncem a nad tím, kdo vystupuje jako prorok, abys ho dal do klády či do železného chomoutu. 27Proč jsi tedy nyní nenapomenul Jeremjáše Anatótského, který mezi vámi vystupuje jako prorok? 28Vždyť proto nám poslal do Babylona zprávu se slovy: Bude to trvat dlouho. Stavte domy a bydlete v nich. Vysazujte zahrady a jezte jejich plody. 29Kněz Sefanjáš tento dopis přečetl proroku Jeremjášovi. 30Potom se stalo k Jeremjášovi Hospodinovo slovo: 31Pošli ke všem vyhnancům zprávu se slovy: Toto praví Hospodin o Šemajášovi Nechalamském: Protože vám prorokoval, ale já jsem ho neposlal, a vzbuzoval u vás doufání v klam, 32proto takto praví Hospodin: Hle, navštívím Šemajáše Nechalamského a jeho potomstvo; nebude mít nikoho, kdo by žil uprostřed tohoto lidu, a neuvidí dobro, které svému lidu učiním, je Hospodinův výrok, protože naváděl ke vzpouře proti Hospodinu.
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 (
2Kgs 24:8,
2Kgs 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.
3 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 (
2Kgs 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.
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 (
Ezra 6:10;
Rom 13:1;
1Tim 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;
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 (
Matt 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 (
Exod 32:1-
Exod 32:4). So the Jews caused or made the prophets to tell them encouraging dreams (
Jer 23:25-
Jer 23:26;
Eccl 5:7;
Zech 10:2;
John 3:19-
John 3:21).
10 (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.
11 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."
12 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.
13 (
Lev 26:40-
Lev 26:42,
Lev 26:44-
Lev 26:45).
14 to be found-- (
Ps 32:6;
Isa 55:6).
turn . . . captivity--play upon sounds, shabti . . . shebith.
15 Because--referring not to the preceding words, but to
Jer 29:10-
Jer 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,
Jer 29:16-
Jer 29:19 contradict this false hope again,
Jer 29:8-
Jer 29:9,
Jer 29:21). He, in this fifteenth verse, turns his address from the godly (
Jer 29:12-
Jer 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
Jer 24:8,
Jer 24:10).
18 removed to all . . . kingdoms-- (
Jer 15:4;
Deut 28:25).
curse, &c.-- (
Jer 29:6;
Jer 18:16;
Jer 19:8).
21 Zedekiah--brother of Zephaniah (
Jer 29:25), both being sons of Maaseiah; probably of the same family as the false prophet under Ahab in Israel (
1Kgs 22:11,
1Kgs 22:24).
22 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).
23 villainy--literally, "sinful folly" (
Isa 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
Jer 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" (
John 5:43).
Zephaniah--the second priest, or substitute (Sagan) of the high priest. He was one of those sent to consult Jeremiah by Zedekiah (
Jer 21:1). Slain by Nebuchadnezzar at the capture of Jerusalem (
2Kgs 25:18-21). Zephaniah was in particular addressed, as being likely to take up against Jeremiah the prophet's prediction against his brother Zedekiah at Babylon (
Jer 29:21). Zephaniah was to read it to the priests, and in the presence of all the people, in the temple.
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
Jer 20:1), apprehend every false prophet like Jeremiah.
mad--Inspired prophets were often so called by the ungodly (
2Kgs 9:11;
Acts 26:24;
Acts 2:13,
Acts 2:15,
Acts 2:17-
Acts 2:18). Jeremiah is in this a type of Christ, against whom the same charge was brought (
John 10:20).
prison--rather, "the stocks" (see on
Jer 20:2).
stocks--from a root, "to confine"; hence rather, "a narrow dungeon." According to
Deut 17:8-
Deut 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 (
Jer 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 (
Jer 29:26-
Jer 29:27). Hence the latter was chosen by King Zedekiah as one of the deputation to Jeremiah (
Jer 21:1;
Jer 37:3).
30 This resumes the thread of the sentence which began at
Jer 29:25, but was left there not completed. Here, in this thirtieth verse, it is completed, not however in continuity, but by a new period. The same construction occurs in
Rom 5:12-
Rom 5:15.
32 not . . . a man to dwell-- (
Deut 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 (
Jer 28:16).