Jeremiah 29:11: a hope and a future

1563 · John Calvin, Commentary on Jeremiah, part 3 (chapters 20-29) 29.5

God commanded the captives to build houses in Chaldea, to plant vineyards, and also to marry wives, and to beget children, as though they were at home. It was not, indeed, God’s purpose that they should set their hearts on Chaldea, on the contrary, they were ever to think of their return: but until the end of the seventy years, it was God’s will that they should continue quiet, and not attempt this or that, but carry on the business of life as though they were in their own country. As to their hope, then, it was God’s will that their minds should be in a state of suspense until the time of deliverance. At the first view these two things seemed inconsistent, — that the Jews were to live seventy years as though they were the natives of the place, and that their habitations were not to be changed, — and yet that they were ever to look forward to a return. But these two things can well agree together: it was a proof of obedience when they acknowledged that they were chastised by God’s hand, and thus became willingly submissive to the end of the seventy years. But their hope, as I have just observed, was to remain in suspense, in order that they might not be agitated with discontent, nor be led away by some violent feeling, but that they might so pass their time as to bear their exile in such a way as to please God; for there was a sure hope of return, provided they looked forward, according to God’s will, to the end of the seventy years. It is then this subject on which Jeremiah now speaks, when he says, Build houses, and dwell in them; plant vineyards, and eat of their fruit For this whole discourse is to be referred to the time of exile, he having beforehand spoken of their return; and this we shall see in its proper place.

1565 · John Calvin, Commentary on Ezekiel, part 2 (chapters 13-20) 20.1

The reckoning of the years, then, which the Israelites dated from Jehoiakim’s exile, had a twofold use and end, first, that God’s judgment might remain fixed in their minds, and next, that they might nevertheless refresh their spirits by the hope of good. Hence as often as they dated the first year or the second, it was just as if they kept before their eyes that slaughter by which God testified himself grievously offended. But for another reason they ought to cheer their spirits by good hopes, because if the kingdom had been utterly abolished and no promise added to lighten their sorrow, that reckoning was superfluous, since in a state of desperation we do not take an account of years: but when seventy years were fixed, they nourished and cherished hope in this way, because they renewed the remembrance of their liberty, which had been promised them by the mouth of Jeremiah.

1712 · Matthew Henry, Commentary on Jeremiah 29.1-7

He bids them think of nothing but settling there; and therefore let them resolve to make the best of it (v. 5, 6): Build yourselves houses and dwell in them, &c. By all this it is intimated to them, (1.) That they must not feed themselves with hopes of a speedy return out of their captivity, for that would keep them still unsettled and consequently uneasy; they would apply themselves to no business, take no comfort, but be always tiring themselves and provoking their conquerors with the expectations of relief; and their disappointment at last would sink them into despair and make their condition much more miserable than otherwise it would be. Let them therefore reckon upon a continuance there, and accommodate themselves to it as well as they can.

1712 · Matthew Henry, Commentary on Jeremiah 29.1-7

If they live in the fear of God, what should hinder them but they may live comfortably in Babylon? They cannot but weep sometimes when they remember Zion. But let not weeping hinder sowing; let them not sorrow as those that have no hope, no joy; for they have both.

1871 · A. R. Fausset, Commentary Critical and Explanatory on Jeremiah 29.10

(See on Jer 25:11; Jer 25:12; Da 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.

1875 · R. Payne Smith, Notes on the Bible: Jeremiah 29.intro

Appended to this history of the struggle with the false prophets at home is a letter addressed to the exiles at Babylon Jer. 29. There was at Babylon as at Jerusalem the same determination of the Jews never to submit quietly to a foreign rule. This Jeremiah sought to quell. His words found credence, but not without resistance on the part of the false prophets.

1879 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 25 (1879) 1457A

Jeremiah 29:13. THIS was a part of the direction which God gave by His servant to the captives in Babylon. They were to remain quiet in Babylon until the set time came for their deliverance and then there would be granted to them a gracious visitation from God which would move them to repentance and incite them to prayer. Then might they be quite sure that the time had come for their deliverance, when they sought the Lord with their whole heart.

1887 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 33 (1887) 1965

Jeremiah, on the other hand, assured them that they had been sent of God into the land of the Chaldeans for good, bade them seek the peace of the city wherein they now dwelt and promised them that, in due time, the Lord would again plant them in their own land. A people in such a position as the Jews in Babylon were in danger in two ways—either to be buoyed up with false hopes and so to fall into foolish expectations, or to fall into despair and have no hope at all—and so become a sullen and degraded race who would be unfit for restoration and unable to play the part which God ordained for them in the history of mankind. The Prophet had the double duty of putting down their false hopes and sustaining their right expectations. He, therefore, plainly warned them against expecting more than God had promised and he awakened them to look for the fulfillment of what He had promised.

1887 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 33 (1887) 1965

God meant in Babylon to prepare a people that should know Him, of whom He could say, "I will be their God and they shall be My people." At the end of 70 years, He would bring these people back to Jerusalem like a new race, who, whatever their faults might be, would never again fall into idolatry!

1895 · W. H. Bennett, The Expositor's Bible: The Book of Jeremiah, vol. 2 Book I. Personal Utterances and Narratives, Chapter X. Correspondence with the Exiles

Israel's hope is guaranteed by God's self-knowledge of His gracious counsel:— "I know the purposes which I purpose concerning you, is the utterance of Jehovah, Purposes of peace and not of evil, to give you hope for the days to come." In the former clause "I" is emphatic in both places, and the phrase is parallel to the familiar formula "by Myself have I sworn, saith Jehovah." The future of Israel was guaranteed by the divine consistency. Jehovah, to use a colloquial phrase, knew His own mind. His everlasting purpose for the Chosen People could not be set aside.

1712 · Matthew Henry, Commentary on Jeremiah 29.8-14

He will give them to see the expectation, that end which they desire and hope for, and have been long waiting for. He will give them, not the expectations of their fears, nor the expectations of their fancies, but the expectations of their faith, the end which he has promised and which will turn for the best to them.

1712 · Matthew Henry, Commentary on Jeremiah 29.8-14

He gives them a good foundation to build their hopes upon. We would not persuade people to pull down the house they have built upon the sand, but that there is a rock ready for them to rebuild upon. God here promises them that, though they should not return quickly, they should return at length, after seventy years be accomplished.

1712 · Matthew Henry, Commentary on Jeremiah 29.8-14

The promise is that God will visit them in mercy; though he had long seemed to be strange to them, he will come among them, and appear for them, and put honour upon them, as great men do upon their inferiors by coming to visit them. He will put an end to their captivity, and turn away all the calamities of it. Though they are dispersed, some in one country and some in another, he will gather them from all the places whither they are driven, will set up a standard for them all to resort to, and incorporate them again in one body. And though they are at a great distance they shall be brought again to their own land, to the place whence they were carried captive, v. 14.

1712 · Matthew Henry, Commentary on Jeremiah 29.8-14

We are sometimes ready to fear that God's designs concerning us are all against us; but he knows the contrary concerning his own people, that they are thoughts of good and not of evil; even that which seems evil is designed for good. His thoughts are all working towards the expected end, which he will give in due time.

1875 · R. Payne Smith, Notes on the Bible: Jeremiah 29.11

An expected end - Rather, a future and a hope. The nation shall not come to an end; the exile shall be followed by a restoration.

1655–1662 · William Gurnall, The Christian in Complete Armour Part 6. Direction Ninth. The Several Pieces of the Whole Armour of God. Fifth Piece—The

Hope brings certain news of a happy issue, that shall shortly close up all the wounds made by his present sufferings. When God comes to save his afflicted servants, though he may antedate their hopes, and surprise them before they looked for him, yet he doth not come unlooked for. Salvation is that they lot upon: ‘For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end,’ Jer. 29:11—that is, an end suitable to the hopes and expectations taken up by you. Hope is a prying grace; it is able to look beyond the exterior transactions of providence. It can, by the help of the promise, peep into the very bosom of God, and read what thoughts and purposes are written there concerning the Christian’s particular estate, and this it imparts to him, bidding him not to be at all troubled to hear God speaking roughly to him in the language of his providence. ‘For,’ saith hope, ‘I can assure thee he means thee well, whatever he saith that sounds otherwise. For as the law, which came hundreds of years after the promise made to Abraham, could not disannul it, so neither can any intervening afflictions make void those thoughts and counsels of love which so long before have been set upon his heart for thy deliverance and salvation.’ Now, such a one must needs have a great advantage above others for the pacifying and satisfying his spirit concerning the present proceedings of God towards him; because, though the actings of God on the outward stage of providence be now sad and grievous, yet he is acquainted with heaven's plot therein, and is admitted as it were into the attiring room of his secret counsel, where he sees garments of salvation preparing, in which he shall at last be clad, and come forth with joy. The traveller, when taken in a storm, can stand patiently under a tree while it rains, because he hopes it is but a shower, and sees it clear up in one part of the heavens, while it is dark in another. Providence, I am sure, is never so dark and cloudy but hope can see fair weather a‑coming from the promise.

1887 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 33 (1887) 1965

Alas, we find the old man yet alive within us! The old nature in the Christian is no better than the old man in the sinner—it is the same carnal mind which is enmity against God—and is not reconciled, neither, indeed, can be. The new nature has a hard struggle to hold its own against this embodied death. We are, as it were, chained to a rotting carcass and we cry, "O wretched man that I am! Who shall deliver me?" Now, do not despair because of this experience! It is better to mourn over imperfection than to be puffed up with the idle notion that there is no sin in you to be watched and conquered. Certain of the children of Israel remained with Zedekiah at Jerusalem and boasted of their position, but they were none the better for their pretensions. You have been carried away into captivity and you are sighing and crying because of indwelling sin—but the Lord's thoughts towards you are thoughts of peace and not of evil—and He will "give you an expected end." You will come to true holiness by this painful process and so shall you glorify God!

1887 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 33 (1887) 1965

Blessed be God, it is an expected end. You ungodly people can only look forward to a dreaded end—an end of your foolish mirth, an end of your carelessness, an end of your boasting. You fear your end! But God will give His people an expected end. Suppose that end should be the coming of Christ! Oh, how we long for it!

1887 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 33 (1887) 1965

We can picture Him in His humiliation, but what is He like in His Glory? He is the First-Born and we are to be conformed to Him! God is working, working, working always to that end, and so all His thoughts tend towards this expected end.

1887 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 33 (1887) 1965

It is noteworthy, first of all, that He does think of them and towards them. Observe that this Scripture says not, "I know the thoughts that I have thought toward you." That would be a happy remembrance, for the thoughts of God concerning His people are more ancient than the everlasting hills! There never was a time when God did not think upon His people for good. He says, "I have loved you with an everlasting love, therefore with lovingkindness have I drawn you." But the point here brought forward is that He still thinks of them. It would be possible for you to have thought out a plan of kindness towards a friend—and you might have so arranged it that it would henceforth be a natural fountain of good to him without your thinking any more about it. But that is not after the method of God! His eyes and His hands are continually towards His people.