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Jeremiah 29:4
Verse
Context
Jeremiah’s Letter to the Exiles
3The letter was entrusted to Elasah son of Shaphan and Gemariah son of Hilkiah, whom Zedekiah king of Judah sent to King Nebuchadnezzar in Babylon. It stated:4This is what the LORD of Hosts, the God of Israel, says to all the exiles who were carried away from Jerusalem to Babylon:5“Build houses and settle down. Plant gardens and eat their produce.
Sermons
Basilea Schlink
A.W. TozerSummary
Commentary
- Keil-Delitzsch
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
At Jer 29:4 the contents of the letter begin. Jeremiah warns the people to prepare for a lengthened sojourn in Babylonia, and exhorts them to settle down there. Jer 29:5. "Build houses and dwell (therein), and plant gardens and eat the fruit of them. Jer 29:6. Take wives and beget sons and daughters, and take for your sons wives and give your daughters to husbands, that they may bear sons and daughters; and increase there and not diminish. Jer 29:7. And seek the safety of the city whither I have carried you captive, and pray for it to Jahveh, and in its safety shall be safety to you." The imperatives "increase and not diminish" give the consequence of what has been said just before. "The city whither I have carried you captive" is not precisely Babylon, but every place whither separate companies of the exiles have been transported. And pray for the city whither you are come, because in this you further your own welfare, instead of looking for advantage to yourselves from the fall of the Chaldean empire, from the calamity of your heathen fellow-citizens. - With this is suitably joined immediately the warning against putting trust in the delusive hopes held out by the false prophets. "For thus saith Jahve of hosts, the God of Israel: Let not your prophets, that are in the midst of you, and your soothsayers, deceive you, and hearken not to your dreams which ye cause to be dreamed; for falsely they prophesy to you in my name; I have not sent them, saith Jahveh." מחלמים is somewhat singular, since we have no other example of the Hiph. of חלם in its sig. dream (in Isa 38:16 the Hiph. of the same root means to preserve in good health); but the Hiph. may here express the people's spontaneity in the matter of dreams: which ye cause to be dreamed for you (Hitz.). Thus there would be no need to alter the reading into חלמים; a precedent for the defective spelling being found in מעזרים, Ch2 28:23. What the false prophets gave out is not expressly intimated, but may be gathered from the context Jer 29:10, namely, that the yoke of Babylon would soon be broken and captivity come to an end. - This warning is justified in Jer 29:10-14, where God's decree is set forth. The deliverance will not come about till after seventy years; but then the Lord will fulfil to His people His promise of grace. Jer 29:10. "For thus saith Jahveh: When as seventy years are fulfilled for Babylon, I will visit you, and perform to you my good word, to bring you back to this place. Jer 29:11. For I know the thoughts that I think toward you, saith Jahveh, thoughts of peace and not for evil, to give you (a) destiny and hope. Jer 29:12. And ye will call upon me, and go and pray unto me, and I will hear you. Jer 29:13. And ye will seek me, and find me, if ye search for me with all your heart. Jer 29:14. And I will let myself be found of you, saith Jahve, and will turn your captivity, and gather you out of all the peoples and from all the places whither I have driven you, saith Jahveh, and will bring you again to the place whence I have carried you away." - לפי מלאת, according to the measure of the fulfilment of seventy years for Babel. These words point back to Jer 25:11., and we must reckon from the date of that prediction. פּקד c. accus. sig. to visit in a good sense, to look favourably on one and take his part. "My good word" is expounded by the following infinitive clause. Jer 29:11. "I know my thoughts" is not to be taken, as by Jerome, J. D. Mich., etc., as in contrast with the false prophets: I know, but they do not. This antithesis is not in keeping with what follows. The meaning is rather: Although I appoint so long a term for the fulfilment of the plan of redemption, yet fear not that I have utterly rejected you; I know well what my design is in your regard. My thoughts toward you are thoughts of God, not of evil. Although now I inflict lengthened sufferings on you, yet this chastisement but serves to bring about your welfare in the future (Chr. B. Mich., Graf, etc.). - To give you אחרית, lit., last, i.e., issue or future, and hope. For this sig. cf. Job 8:7; Pro 5:4, etc. This future destiny and hope can, however, only be realized if by the sorrows of exile you permit yourselves to be brought to a knowledge of your sins, and return penitent to me. Then ye will call on me and pray, and I will hear you. "And ye will go," Jer 29:12, is not the apodosis to "ye will call," since there is no further explanation of it, and since the simple הלך can neither mean to go away satisfied nor to have success. "Go" must be taken with what follows: go to the place of prayer (Ew., Umbr., Gr. Ng.). In Jer 29:13 אתי is to be repeated after "find." Jer 29:12 and Jer 29:13 are a renewal of the promise, Deu 4:29-30; and Jer 29:14 is a brief summary of the promise, Deu 30:3-5, whence is taken the graphic expression שׁוּב את־שׁבוּת; see on that passage. - Thereafter in
John Gill Bible Commentary
Thus saith the Lord of hosts, the God of Israel,.... For the letter was written by the order of the Lord, was endited by him, and was sent in his name, the prophet was only his amanuensis; and the titles which the Lord here takes are worthy of notice: "the Lord of hosts": of the armies above and below, that does according to his pleasure in heaven and in earth, with whom nothing is impossible; who could easily destroy the enemies of his people, and deliver them, either immediately by his power, or mediately by means of armies on earth, whom he could assemble, and send at pleasure; or by legions of angels at his command: "the God of Israel"; their covenant God; who still continued to be so, notwithstanding their sins and transgressions, and though in captivity in a foreign land; and a good him this, to preserve them from the idolatry of the country they were in, and to observe unto them that he only was to be worshipped by them: unto all that are carried away captives: or, "to all of the captivity"; or, "to the whole captivity" (r); high and low, rich and poor; this letter was an interesting one to them all: whom I have caused to be carried away from Jerusalem unto Babylon; for though their sins and iniquities were the moving, meritorious, and procuring causes of their captivity; and Nebuchadnezzar and his army the instruments; yet God was the efficient cause: the Chaldeans could never have carried them captive, if the Lord had not willed it, or had not done it by them; for there is no "evil of this kind in a city, and the Lord hath not done it", Amo 3:6. (r) "universae migrationi", Schmidt; "omni transmigrationi", Pagninus, Montanus.
Jeremiah 29:4
Jeremiah’s Letter to the Exiles
3The letter was entrusted to Elasah son of Shaphan and Gemariah son of Hilkiah, whom Zedekiah king of Judah sent to King Nebuchadnezzar in Babylon. It stated:4This is what the LORD of Hosts, the God of Israel, says to all the exiles who were carried away from Jerusalem to Babylon:5“Build houses and settle down. Plant gardens and eat their produce.
- Scripture
- Sermons
- Commentary
Make the Best of It
By Basilea Schlink58504:30Radio ShowJER 29:4In this sermon, Basilia Schlink discusses the concept of accepting and embracing our present circumstances, even if they are difficult or burdensome. She draws parallels to the Israelites who were imprisoned in Babylon and how God instructed them to build houses, plant gardens, and settle down in their current situation. Schlink emphasizes that while Satan promises short-lived happiness, God's plan involves first experiencing suffering and the cross, but ultimately leading to happiness, joy, and the resolution of our difficulties. She encourages listeners to adjust themselves to their present circumstances, find joy and commitment in their current situations, and trust that God has a specific date in mind for their freedom.
This I Believe
By A.W. Tozer7840:59RepentanceBelieveDiscipleshipJER 29:4A.W. Tozer passionately addresses the state of evangelical Christianity, asserting that it has strayed into a form of Babylonian captivity, losing its connection to the true essence of faith. He emphasizes the need for repentance, discipleship, and a return to the lordship of Christ, arguing that many Christians today accept salvation without the commitment to follow Jesus as Lord. Tozer calls for a reformation within the church, urging believers to align their lives with biblical teachings and to embrace the hard path of discipleship rather than a superficial faith. He warns against the dangers of relying on human methods in church leadership and stresses the importance of worship over mere activity. Ultimately, Tozer's message is a clarion call for a return to authentic Christianity, marked by humility, repentance, and a deep commitment to the teachings of Christ.
- Keil-Delitzsch
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
At Jer 29:4 the contents of the letter begin. Jeremiah warns the people to prepare for a lengthened sojourn in Babylonia, and exhorts them to settle down there. Jer 29:5. "Build houses and dwell (therein), and plant gardens and eat the fruit of them. Jer 29:6. Take wives and beget sons and daughters, and take for your sons wives and give your daughters to husbands, that they may bear sons and daughters; and increase there and not diminish. Jer 29:7. And seek the safety of the city whither I have carried you captive, and pray for it to Jahveh, and in its safety shall be safety to you." The imperatives "increase and not diminish" give the consequence of what has been said just before. "The city whither I have carried you captive" is not precisely Babylon, but every place whither separate companies of the exiles have been transported. And pray for the city whither you are come, because in this you further your own welfare, instead of looking for advantage to yourselves from the fall of the Chaldean empire, from the calamity of your heathen fellow-citizens. - With this is suitably joined immediately the warning against putting trust in the delusive hopes held out by the false prophets. "For thus saith Jahve of hosts, the God of Israel: Let not your prophets, that are in the midst of you, and your soothsayers, deceive you, and hearken not to your dreams which ye cause to be dreamed; for falsely they prophesy to you in my name; I have not sent them, saith Jahveh." מחלמים is somewhat singular, since we have no other example of the Hiph. of חלם in its sig. dream (in Isa 38:16 the Hiph. of the same root means to preserve in good health); but the Hiph. may here express the people's spontaneity in the matter of dreams: which ye cause to be dreamed for you (Hitz.). Thus there would be no need to alter the reading into חלמים; a precedent for the defective spelling being found in מעזרים, Ch2 28:23. What the false prophets gave out is not expressly intimated, but may be gathered from the context Jer 29:10, namely, that the yoke of Babylon would soon be broken and captivity come to an end. - This warning is justified in Jer 29:10-14, where God's decree is set forth. The deliverance will not come about till after seventy years; but then the Lord will fulfil to His people His promise of grace. Jer 29:10. "For thus saith Jahveh: When as seventy years are fulfilled for Babylon, I will visit you, and perform to you my good word, to bring you back to this place. Jer 29:11. For I know the thoughts that I think toward you, saith Jahveh, thoughts of peace and not for evil, to give you (a) destiny and hope. Jer 29:12. And ye will call upon me, and go and pray unto me, and I will hear you. Jer 29:13. And ye will seek me, and find me, if ye search for me with all your heart. Jer 29:14. And I will let myself be found of you, saith Jahve, and will turn your captivity, and gather you out of all the peoples and from all the places whither I have driven you, saith Jahveh, and will bring you again to the place whence I have carried you away." - לפי מלאת, according to the measure of the fulfilment of seventy years for Babel. These words point back to Jer 25:11., and we must reckon from the date of that prediction. פּקד c. accus. sig. to visit in a good sense, to look favourably on one and take his part. "My good word" is expounded by the following infinitive clause. Jer 29:11. "I know my thoughts" is not to be taken, as by Jerome, J. D. Mich., etc., as in contrast with the false prophets: I know, but they do not. This antithesis is not in keeping with what follows. The meaning is rather: Although I appoint so long a term for the fulfilment of the plan of redemption, yet fear not that I have utterly rejected you; I know well what my design is in your regard. My thoughts toward you are thoughts of God, not of evil. Although now I inflict lengthened sufferings on you, yet this chastisement but serves to bring about your welfare in the future (Chr. B. Mich., Graf, etc.). - To give you אחרית, lit., last, i.e., issue or future, and hope. For this sig. cf. Job 8:7; Pro 5:4, etc. This future destiny and hope can, however, only be realized if by the sorrows of exile you permit yourselves to be brought to a knowledge of your sins, and return penitent to me. Then ye will call on me and pray, and I will hear you. "And ye will go," Jer 29:12, is not the apodosis to "ye will call," since there is no further explanation of it, and since the simple הלך can neither mean to go away satisfied nor to have success. "Go" must be taken with what follows: go to the place of prayer (Ew., Umbr., Gr. Ng.). In Jer 29:13 אתי is to be repeated after "find." Jer 29:12 and Jer 29:13 are a renewal of the promise, Deu 4:29-30; and Jer 29:14 is a brief summary of the promise, Deu 30:3-5, whence is taken the graphic expression שׁוּב את־שׁבוּת; see on that passage. - Thereafter in
John Gill Bible Commentary
Thus saith the Lord of hosts, the God of Israel,.... For the letter was written by the order of the Lord, was endited by him, and was sent in his name, the prophet was only his amanuensis; and the titles which the Lord here takes are worthy of notice: "the Lord of hosts": of the armies above and below, that does according to his pleasure in heaven and in earth, with whom nothing is impossible; who could easily destroy the enemies of his people, and deliver them, either immediately by his power, or mediately by means of armies on earth, whom he could assemble, and send at pleasure; or by legions of angels at his command: "the God of Israel"; their covenant God; who still continued to be so, notwithstanding their sins and transgressions, and though in captivity in a foreign land; and a good him this, to preserve them from the idolatry of the country they were in, and to observe unto them that he only was to be worshipped by them: unto all that are carried away captives: or, "to all of the captivity"; or, "to the whole captivity" (r); high and low, rich and poor; this letter was an interesting one to them all: whom I have caused to be carried away from Jerusalem unto Babylon; for though their sins and iniquities were the moving, meritorious, and procuring causes of their captivity; and Nebuchadnezzar and his army the instruments; yet God was the efficient cause: the Chaldeans could never have carried them captive, if the Lord had not willed it, or had not done it by them; for there is no "evil of this kind in a city, and the Lord hath not done it", Amo 3:6. (r) "universae migrationi", Schmidt; "omni transmigrationi", Pagninus, Montanus.