---
title: "Commentary Critical and Explanatory on the Whole Bible -  Jeremiah 29"
description: "CHAPTER 29   :-. LETTER OF
JEREMIAH TO THE CAPTIVES
IN BABYLON, TO
COUNTERACT THE ASSURANCES
GIVEN BY THE FALSE
PROPHETS OF A SPEEDY
RESTORATION. 1. resid"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/jeremiah/29"
---

CHAPTER 29

. LETTER OF
JEREMIAH TO THE CAPTIVES
IN BABYLON, TO
COUNTERACT THE ASSURANCES
GIVEN BY THE FALSE
PROPHETS OF A SPEEDY
RESTORATION.

**1. 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 ([2 Kings 24:8](../../../kjv/2-kings/24/8);
[2 Kings 24:15](../../../kjv/2-kings/24/15)). (Elnathan, her
father, is perhaps the same as the one mentioned in [2 Kings 24:15](../../../kjv/2-kings/24/15)). 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 [Jeremiah 51:59](../../../kjv/jeremiah/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 ([Jeremiah 51:59](../../../kjv/jeremiah/51/59), &c.). The sons of Hilkiah and Shaphan inherited from
their fathers some respect for sacred things. So in [Jeremiah 51:59](../../../kjv/jeremiah/51/59), "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](../../../kjv/ezra/6/10);
[Romans 13:1](../../../kjv/romans/13/1); [1 Timothy 2:2](../../../kjv/1-timothy/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 ([Jeremiah 51:35](../../../kjv/jeremiah/51/35);
[Psalms 137:8](../../../kjv/psalms/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 ([Psalms 137:8](../../../kjv/psalms/137/8)).

**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 ([Exodus 32:1-4](../../../kjv/exodus/32/1-4)).
So the Jews *caused* or *made* the prophets to tell them
encouraging dreams ([Jeremiah 23:25](../../../kjv/jeremiah/23/25);
[Jeremiah 23:26](../../../kjv/jeremiah/23/26); [Ecclesiastes 5:7](../../../kjv/ecclesiastes/5/7);
[Zechariah 10:2](../../../kjv/zechariah/10/2); [John 3:19-21](../../../kjv/john/3/19-21)).

**10.** (See on ; [Jeremiah 25:12](../../../kjv/jeremiah/25/12); [Daniel 9:2](../../../kjv/daniel/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**—
([Isaiah 55:9](../../../kjv/isaiah/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 [Isaiah 55:9](../../../kjv/isaiah/55/9), "the roll and the words," that is, the roll of
words; [Genesis 3:16](../../../kjv/genesis/3/16), "sorrow and
conception," that is, sorrow in conception. Compare [Genesis 3:16](../../../kjv/genesis/3/16), where, as here "end" means "a happy issue."

**12.** Fulfilled (, &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.** ([Leviticus 26:40-42](../../../kjv/leviticus/26/40-42);
[Leviticus 26:44](../../../kjv/leviticus/26/44); [Leviticus 26:45](../../../kjv/leviticus/26/45)).

**14. to be found**— ([Psalms 32:6](../../../kjv/psalms/32/6);
[Isaiah 55:6](../../../kjv/isaiah/55/6)).
**turn . . . captivity**—play
upon sounds, *shabti . . . shebith.*

**15. Because**—referring not to
the preceding words, but to [Jeremiah 29:10](../../../kjv/jeremiah/29/10);
[Jeremiah 29:11](../../../kjv/jeremiah/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, [Jeremiah 29:11](../../../kjv/jeremiah/29/11) contradict this false hope again, [Jeremiah 29:8](../../../kjv/jeremiah/29/8);
[Jeremiah 29:9](../../../kjv/jeremiah/29/9); [Jeremiah 29:21](../../../kjv/jeremiah/29/21)).
He, in this fifteenth verse, turns his address from the godly ([Jeremiah 29:21](../../../kjv/jeremiah/29/21)) 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
([Psalms 89:29-36](../../../kjv/psalms/89/29-36)).

**17. vile figs**—*Hebrew,*
"horrible," or nauseous, from a root, "to regard with
loathing" (see [Jeremiah 24:8](../../../kjv/jeremiah/24/8);
[Jeremiah 24:10](../../../kjv/jeremiah/24/10)).

**18. removed to all . . . kingdoms**—
([Jeremiah 15:4](../../../kjv/jeremiah/15/4); [Deuteronomy 28:25](../../../kjv/deuteronomy/28/25)).
**curse,** c.— ([Jeremiah 29:6](../../../kjv/jeremiah/29/6)
[Jeremiah 18:16](../../../kjv/jeremiah/18/16); [Jeremiah 19:8](../../../kjv/jeremiah/19/8)).

**21. Zedekiah**—brother of
Zephaniah ([Jeremiah 29:25](../../../kjv/jeremiah/29/25)), both
being sons of Maaseiah; probably of the same family as the false
prophet under Ahab in Israel ([1 Kings 22:11](../../../kjv/1-kings/22/11);
[1 Kings 22:24](../../../kjv/1-kings/22/24)).

**22. shall be taken . . . a
curse**—that is, a formula of imprecation.
**Lord make thee like
Zedekiah**—(Compare [Genesis 48:20](../../../kjv/genesis/48/20);
[Isaiah 65:15](../../../kjv/isaiah/65/15)).
**roasted in the fire**—a
Chaldean punishment ([Daniel 3:6](../../../kjv/daniel/3/6)).

**23. villainy**—literally,
"sinful folly" ().

**24-32.** 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 ).

**25. in thy name**—without
sanction of "the Lord of hosts, the God of Israel," which
words stand in antithesis to "thy name" ().
**Zephaniah**—the second
priest, or substitute (*Sagan*) of the high priest. He was one
of those sent to consult Jeremiah by Zedekiah (). Slain by Nebuchadnezzar at the capture of Jerusalem (). Zephaniah was in particular addressed, as being likely
to take up against Jeremiah the prophet's prediction against his
brother Zedekiah at Babylon (). 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
[Jeremiah 29:2](../../../kjv/jeremiah/29/2)), apprehend every
false prophet like Jeremiah.
**mad**—Inspired prophets
were often so called by the ungodly ([2 Kings 9:11](../../../kjv/2-kings/9/11);
[Acts 26:24](../../../kjv/acts/26/24); [Acts 2:13](../../../kjv/acts/2/13);
[Acts 2:15](../../../kjv/acts/2/15); [Acts 2:17](../../../kjv/acts/2/17);
[Acts 2:18](../../../kjv/acts/2/18)). Jeremiah is in this a
type of Christ, against whom the same charge was brought ([Acts 2:18](../../../kjv/acts/2/18)).
**prison**—rather, "the
stocks" (see on [Jeremiah 29:2](../../../kjv/jeremiah/29/2)).
**stocks**—from a root, "to
confine"; hence rather, "a narrow dungeon." According
to [Deuteronomy 17:8](../../../kjv/deuteronomy/17/8); [Deuteronomy 17:9](../../../kjv/deuteronomy/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 ([Jeremiah 29:5](../../../kjv/jeremiah/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 ([Jeremiah 29:26](../../../kjv/jeremiah/29/26);
[Jeremiah 29:27](../../../kjv/jeremiah/29/27)). Hence the latter was
chosen by King Zedekiah as one of the deputation to Jeremiah ([Jeremiah 21:1](../../../kjv/jeremiah/21/1);
[Jeremiah 37:3](../../../kjv/jeremiah/37/3)).

**30.** This resumes the thread of
the sentence which began at , 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 .

**24-32.** 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 ).

**32. not . . . a man to dwell**—
([Deuteronomy 28:18](../../../kjv/deuteronomy/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 ([Deuteronomy 28:18](../../../kjv/deuteronomy/28/18)).

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