Chú giải chương
Jeremiah Chương 29
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日本語
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The contest between Jeremiah and the false prophets was carried on before by preaching, here by writing; there we had sermon against sermon, here we have letter against letter, for some of the false prophets are now carried away into captivity in Babylon, while Jeremiah remains in his own country. Now here is, I. A letter which Jeremiah wrote to the captives in Babylon, against their prophets that they had there (Jer 29:1-3), in which letter, 1. He endeavours to reconcile them to their captivity, to be easy under it and to make the best of it, Jer 29:4-7. 2. He cautions them not to give any credit to their false prophets, who fed them with hopes of a speedy release, Jer 29:8,9. 3. He assures them that God would restore them in mercy to their own land again, at the end of 70 years, Jer 29:10-14. 4. He foretels the destruction of those who yet continued, and that they should be persecuted with one judgment after another, and sent at last into captivity, Jer 29:15-19. 5. He prophesies the destruction of two of their false prophets that they had in Babylon, that both soothed them up in their sins and set them bad examples (Jer 29:20-23), and this is the purport of Jeremiah's letter. II. Here is a letter which Shemaiah, a false prophet in Babylon, wrote to the priests at Jerusalem, to stir them up to persecute Jeremiah (Jer 29:24-29), and a denunciation of God's wrath against him for writing such a letter, Jer 29:30-32. Such struggles as these have there always been between the seed of the woman and the seed of the serpent.
1-7
Advice to the Captives in Babylon (596 BC)
日本語
バビロンの捕囚たちへの助言（紀元前596年）
¹ 預言者エレミヤがエルサレムから、捕囚として連れて行かれた長老たちの残りの者、および祭司、預言者、すべての民—ネブカデネザルがエルサレムからバビロンへ捕囚として連れて行ったすべての民—に送った手紙のことばは次のとおりである。 ² （エコニヤ王と太后と宦官、ユダとエルサレムのつかさたち、木工と鍛冶がエルサレムから去った後のことである。） ³ シャファンの子エラサとヒルキヤの子ゲマリヤの手によって（彼らはユダの王ゼデキヤがバビロンの王ネブカデネザルのもとへバビロンに遣わした者である）。 ⁴ 万軍の主、イスラエルの神は、わたしがエルサレムからバビロンへ捕囚として連れて行ったすべての捕囚の民にこう言われる。 ⁵ 家を建てて住み、園を植えてその実を食べよ。 ⁶ 妻をめとり、息子と娘を生め。あなたがたの息子のために妻をめとり、娘のために夫を与えよ。彼らが息子と娘を産むように。あなたがたはそこで増え加わり、減ってはならない。 ⁷ また、わたしがあなたがたを捕囚として連れて行ったその町の平安を求め、そのために主に祈れ。その町の平安のうちに、あなたがたの平安があるからである。
ここで次のことが告げられている。
一、エレミヤが主の御名においてバビロンの捕囚たちに書き送ったこと。エコニヤは捕虜として自ら出頭した。母である太后、宮廷の侍従（ここでは宦官と呼ばれる）、および当時最も活発な人々であったユダとエルサレムのつかさたちの多くと共に。木工と鍛冶もまた要求され、引き渡された。それは残された者たちが自分たちの町を堅固にし、戦争の武器を備える適切な手を持たないようにするためであった。この従順な服従によってネブカデネザルがなだめられることが期待された。Satis est prostrasse leoni—ライオンにとっては敵を打ち倒したことで十分である。しかし尊大な征服者はアハブに対するベン・ハダデのように、彼らの譲歩の上にのし上がった（王上 20:5-6）。そしてこれに満足せず、これらの者がエルサレムから去った後、彼は再び来て、長老、祭司、預言者、民の多くをさらにつかまえ（エレ 29:1）、ふさわしいと思った者、あるいは兵士が手に入れられた者たちをバビロンへ連れて行った。これらの捕囚の境遇は非常に悲しいものであった。特に彼らがこのように自分たちの国に残った兄弟たちから区別されたことは、まるで彼らがエルサレムに住むすべての人々よりも大いなる罪人であるかのように見えたからである。それゆえエレミヤは彼らに手紙を書き、彼らを慰める。彼らが救いを絶望するにも、残された兄弟たちをうらやむにも理由がないことを確証する。なお、1. 書かれた神のことばは、語られた神のことばと同様に神の霊感によって真に与えられたものである。そしてこれは散らされている子供たちの間に神の御旨の知識を広めるための適切な方法であった。2. 私たちは、離れた友人に時宜を得た慰めと健全な助言の敬虔な手紙を書くことによって、神に仕え、良いことをすることができる。私たちが語りかけられない者たちに書き送ることができる。書かれたものは残る。エレミヤのこの手紙は、ゼデキヤ王がネブカデネザルのもとに遣わした大使たちの手によってバビロンの捕囚のもとに送られた。おそらく貢ぎ物を納め、彼への服従を新たにするため、あるいは彼と平和を協議するためであった。その協議の中で捕囚たちは自分たちが含まれることを希望したかもしれない（エレ 29:3）。エレミヤはこのような使者によってこのメッセージを送ることを選んだ。それが神からのメッセージであったから、それに栄光を帰するためであった。あるいはおそらく、このような機会が提供されない限りバビロンへ手紙を送る確立された方法がなかったためであった。そしてそれはバビロンでの捕囚の境遇をいっそう悲しいものにした。彼らが残してきた友人や親族からめったに知らせを受け取れなかったからである。それは互いに離れている者たちにとってある種の慰めと満足である。
二、エレミヤが何を書いたかがここに告げられている。手紙の完全な写しがここからエレ 29:24 まで続く。これらの節において、
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彼は万軍の主、イスラエルの神の御名において書いたと確証する。神がこの手紙を書き記されたのであり、エレミヤは書記、あるいは口述筆記者にすぎなかった。捕囚の中にあって、神がすべての軍勢の万軍の主であり、それゆえ彼らを助け、救う力があり、また彼らがイスラエルの神—彼らと契約を結ばれた神—であられ、たとえ今しばらく彼らと争われ、敵が彼らより強くとも、変わらない神であることを聞くことは彼らにとって慰めとなるであろう。これはまた、彼らが仕えるイスラエルの神が万軍の主であるゆえに、バビロンの偶像礼拝へのすべての誘惑に対して警戒するようにとの訓戒でもある。神がこの手紙において彼らに遣わされたことは、捕囚の中で彼らへの励みとなったであろう。それは神が彼らを見捨てず、彼らを放棄し、相続権を奪っておられないことの証拠であったからである。たとえ神が彼らに不快であり、彼らを懲らしめられたとしても。というのも、主が彼らを殺すことを喜ばれたのなら、彼らに書き送りはしなかったであろうからである。
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神は彼らを通して、ご自身が彼らの捕囚において果たされた御手を認められる。「わたしがエルサレムからバビロンへ捕囚として連れて行った」（エレ 29:4、またエレ 29:7 で繰り返される）。バビロンの王のすべての力も、神がそれを命じられなかったならば成し得なかったであろう。彼らに対するいかなる力も、上から与えられたもの以外にはなかった。もし神が彼らを捕囚として連れて行かれたのなら、彼らは神が彼らにいかなる不正もせず、いかなる害も意図しておられないことを確信できた。なお、私たちの悩みを私たちに和解させ、その下で忍耐強くさせるために、それらが神が私たちに定められたものであると考えることは非常に役立つ。「あなたがそれをなされたので、わたしは口を開かなかった」。
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神は彼らにそこに定住することだけを考えるように命じられる。それゆえ最善を尽くすことを決意せよ（エレ 29:5-6）。「家々を建てて住み、園を植えてその実を食べよ」等。これらすべてによって、次のことが彼らに示唆される。(1) 彼らは捕囚からの迅速な帰還の希望を抱いてはならない。それは彼らを不安定な、したがって不快な状態に留めるからである。彼らはどんな業務にも取り組まず、慰めを取らず、ただ救いの期待によって自分自身を疲れさせ、征服者を怒らせるだけであろう。そしてついにはその失望が彼らを絶望に沈め、他の場合よりもいっそう惨めな状態にするであろう。それゆえ彼らはそこに留まることを覚悟し、できるだけ上手く順応せよ。建て、植え、めとり、自分の国にいるかのようにそこで子どもたちを結婚させよ。自分たちの家族が建て上げられ、増し加わるのを見ることに喜びを取れ。彼ら自身は捕囚の中で死ぬことを覚悟しなければならないが、子どもたちはより良い日を見るために生きるかもしれないから。彼らが神の恐れを知るなら、バビロンで快く暮らすことを妨げるものは何であろうか。彼らはシオンを思い出す時、時々泣かざるを得ない。しかし泣くことが種まきを妨げてはならない。希望のない者のようになって悲しんではならない。彼らには希望と喜びの両方があるからである。なお、人生のすべての状態において、現にあるものを最善に生かすことが私たちの知恵であり務めである。私たちが持ちたいすべてを持たないからといって、持つことのできるものの慰めを投げ捨ててはならない。私たちは母国に対して自然の愛情を持つ。それは奇妙にも私たちの心を惹きつける。しかしそれはある甘美な吸引力—私たちはその甘い誘いについて良い説明を与えられない—と共である。それゆえ、摂理が私たちを他の国へ移すなら、私たちはそこで安らかに暮らすことを決意しなければならない。条件がすべてにおいて私たちの心にかなわない時、条件に心を合わせなければならない。もし地が主のものなら、神の子がどこへ行っても、父の所有地から出ることにはならない。Patria est ubicunque bene est—私たちが良く暮らしている所が私たちの国である。事がかつてのようでないなら、それに苛立つ代わりに、事が現にあるよりも良くなるという希望の中に生きなければならない。Non si male nunc, et olim sic erit—今苦しむとしても、常にそうであるわけではない。(2) 彼らは捕囚における耐え難い苦難の恐れによって自分自身を不安にしてはならない。彼らは（悩みにある人が常に最悪の場合を考えがちであるように）家を建てても無駄であろうと示唆するかもしれない。主人たちが建てた時にそこに住むことを許さず、植えたぶどう園の実を食べることを許さないであろうと。「恐れるな」と神は言われる。「彼らと平和に暮らすなら、彼らがあなたがたに親切であることを見出すであろう」。柔和で穏やかな人々—働き、自分のことに心を遣う人々—は、見知らぬ人や敵に対してさえ、期待以上の良い取り扱いをしばしば見出した。そして神はご自身の民に彼らを捕囚として連れて行った者たちからのあわれみを得させてくださった（詩 106:46）。そして家を建てた者たちがそこに住むのは当然である。(3) いや、
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神は彼らが捕囚としての国の善を求めるように導かれる（エレ 29:7）。その国のために祈り、その促進に努めよ。これは彼らがバビロンの王の下にあった間、公の平和に対していかなることにも企てることを禁じる。彼が異邦人、偶像礼拝者、圧制者、神とその教会の敵であったとしても、彼が彼らに保護を与えている間、彼らは彼に忠誠を払い、彼の下ですべての敬虔と端正さをもって、静かで穏やかな生活を送らなければならない。彼のくびきを振り捨てようと企てるのではなく、適切な時に神が彼らのために救いを成してくださるように忍耐強くそれを委ねる。いや、彼らは彼らのいる所の平和のために神に祈らなければならない。それによって彼らに親切を続けるよう促し、彼らの国に与えられた特徴—「王と州にとって有害であり」、「反乱を起こす」（エズ 4:15）—を否定するために。蛇の知恵と鳩の無邪気さの両方が、彼らがその下に暮らす政府に忠実であることを求めた。「その町の平安のうちに、あなたがたの平安があるからである」。もしその国が戦争に巻き込まれれば、彼らはその悲惨な結果の最も大きな割合を負うであろう。このように初期のキリスト者たちは、その聖なる宗教の性質に従って、迫害する力であったとしても、既存の権力のために祈った。そしてもし彼らが捕囚の地の平和のために祈り、それを求めるべきであったなら、私たちが自由な民として良い政府の下にある出生の地の繁栄のために祈る理由はいっそうある。「その平安のうちに」、私たちと私たちの者が平安を持つために。すべての乗客は船の安全に関心を持つ。
bản gốc tiếng anh
Advice to the Captives in Babylon (596 BC)
¹ Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon;
² (After that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the smiths, were departed from Jerusalem;)
³ By the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) saying,
⁴ Thus saith the LORD of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon;
⁵ Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them;
⁶ Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished.
⁷ And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the LORD for it: for in the peace thereof shall ye have peace.
We are here told,
I. That Jeremiah wrote to the captives in Babylon, in the name of the Lord. Jeconiah had surrendered himself a prisoner, with the queen his mother, the chamberlains of his household, called here the eunuchs, and many of the princes of Judah and Jerusalem, who were at that time the most active men; the carpenters and smiths likewise, being demanded, were yielded up, that those who remained might not have any proper hands to fortify their city or furnish themselves with weapons of war. By this tame submission it was hoped that Nebuchadnezzar would be pacified. Satis est prostrasse leoni—It suffices the lion to have laid his antagonist prostrate; but the imperious conqueror grows upon their concessions, like Benhadad upon Ahab's, 1Ki 20:5,6. And, not content with this, when these had departed from Jerusalem he comes again, and fetches away many more of the elders, the priests, the prophets, and the people (Jer 29:1), such as he thought fit, or such as his soldiers could lay hands on, and carries them to Babylon. The case of these captives was very melancholy, the rather because they, being thus distinguished from the rest of their brethren who continued in their own land, looked as if they were greater sinners than all men who dwelt at Jerusalem. Jeremiah therefore writes a letter to them, to comfort them, assuring them that they had no reason either to despair of succour themselves or to envy their brethren that were left behind. Note, 1. The word of God written is as truly given by inspiration of God as his word spoken was; and this was the proper way of spreading the knowledge of God's will among his children scattered abroad. 2. We may serve God and do good by writing to our friends at a distance pious letters of seasonable comforts and wholesome counsels. Those whom we cannot speak to we may write to; that which is written remains. This letter of Jeremiah's was sent to the captives in Babylon by the hands of the ambassadors whom king Zedekiah sent to Nebuchadnezzar, probably to pay him his tribute and renew his submission to him, or to treat of peace with him, in which treaty the captives might perhaps hope that they should be included, Jer 29:3. By such messengers Jeremiah chose to send this message, to put an honour upon it, because it was a message from God, or perhaps because there was no settled way of sending letters to Babylon, but as such an occasion as this offered, and then it made the condition of the captives there the more melancholy, that they could rarely hear from their friends and relations they had left behind, which is some reviving and satisfaction to those that are separated from one another.
II. We are here told what he wrote. A copy of the letter at large follows here to Jer 29:24. In these verses,
1. He assures them that he wrote in the name of the Lord of hosts, the God of Israel, who indited the letter; Jeremiah was but the scribe or amanuensis. It would be comfortable to them, in their captivity, to hear that God is the Lord of hosts, of all hosts, and is therefore able to help and deliver them; and that he is the God of Israel still, a God in covenant with his people, though he contend with them, and their enemies for the present are too hard for them. This would likewise be an admonition to them to stand upon their guard against all temptations to the idolatry of Babylon, because the God of Israel, the God whom they served, is Lord of hosts. God's sending to them in this letter might be an encouragement to them in their captivity, as it was an evidence that he had not cast them off, had not abandoned them and disinherited them, though he was displeased with them and corrected them; for, if the Lord had been pleased to kill them, he would not have written to them.
2. God by him owns the hand he had in their captivity: I have caused you to be carried away, Jer 29:4 and again, Jer 29:7. All the force of the king of Babylon could not have done it if God had not ordered it; nor could he have any power against them but what was given him from above. If God caused them to be carried captives, they might be sure that he neither did them any wrong nor meant them any hurt. Note, It will help very much to reconcile us to our troubles, and to make us patient under them, to consider that they are what God has appointed us to. I opened not my mouth, because thou didst it.
3. He bids them think of nothing but settling there; and therefore let them resolve to make the best of it (Jer 29:5,6): Build yourselves houses and dwell in them, etc. 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. Let them build, and plant, and marry, and dispose of their children there as if they were at home in their own land. Let them take a pleasure in seeing their families built up and multiplied; for, though they must expect themselves to die in captivity, yet their children may live to see better days. 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. Note, In all conditions of life it is our wisdom and duty to make the best of that which is, and not to throw away the comfort of what we may have because we have not all we would have. We have a natural affection for our native country; it strangely draws our minds; but it is with a nescio qua dulcedine—we can give no good account of the sweet attraction; and therefore, if providence remove us to some other country, we must resolve to live easy there, to bring our mind to our condition when our condition is not in every thing to our mind. If the earth be the Lord's, then, wherever a child of God goes, he does not go off his Father's ground. Patria est ubicunque bene est—That place is our country in which we are well off. If things be not as they have been, instead of fretting at that, we must live in hopes that they will be better than they are. Non si male nunc, et olim sic erit—Though we suffer now we shall not always. (2.) That they must not disquiet themselves with fears of intolerable hardships in their captivity. They might be ready to suggest (as persons in trouble are always apt to make the worst of things) that it would be in vain to build houses, for their lords and masters would not suffer them to dwell in them when they had built them, nor to eat the fruit of the vineyards they planted. "Never fear," says God; "if you live peaceably with them, you shall find them civil to you." Meek and quiet people, that work and mind their own business, have often found much better treatment, even with strangers and enemies, than they expected; and God has made his people to be pitied of those that carry them captives (Ps 106:46), and a pity it is but that those who have built houses should dwell in them. Nay,
4. He directs them to seek the good of the country where they were captives (Jer 29:7), to pray for it, to endeavour to promote it. This forbids them to attempt any thing against the public peace while they were subjects to the king of Babylon. Though he was a heathen, an idolater, an oppressor, and an enemy to God and his church, yet, while he gave them protection, they must pay him allegiance, and live quiet and peaceable lives under him, in all godliness and honesty, not plotting to shake off his yoke, but patiently leaving it to God in due time to work deliverance for them. Nay, they must pray to God for the peace of the places where they were, that they might oblige them to continue their kindness to them and disprove the character that had been given their nation, that they were hurtful to kings and provinces, and moved sedition, Ezr 4:15. Both the wisdom of the serpent and the innocency of the dove required them to be true to the government they lived under: For in the peace thereof you shall have peace; should the country be embroiled in war, they would have the greatest share in the calamitous effects of it. Thus the primitive Christians, according to the temper of their holy religion, prayed for the powers that were, though they were persecuting powers. And, if they were to pray for and seek the peace of the land of their captivity, much more reason have we to pray for the welfare of the land of our nativity, where we are a free people under a good government, that in the peace thereof we and ours may have peace. Every passenger is concerned in the safety of the ship.
8-14
Advice to the Captives in Babylon (596 BC)
日本語
バビロンでの捕囚の民への助言（紀元前596年）
⁸ 万軍の主、イスラエルの神はこう言われるからである。あなたがたのうちにいるあなたがたの預言者たちや占い師たちに欺かれてはならない。あなたがたが見させた夢に聞いてはならない。 ⁹ それは彼らがわたしの名において偽りをあなたがたに預言しているからである。わたしは彼らを遣わさなかったと主は言われる。 ¹⁰ 主はこう言われる。バビロンで七十年が満ちた時、わたしはあなたがたを訪れ、わたしの良きことばをあなたがたのために成し遂げ、あなたがたをこの所に帰らせる。 ¹¹ わたしがあなたがたについて計る思いを、わたしは知っているからである—主の宣言—。わざわいではなく平安の思いであり、あなたがたに期待される終わりを与えるためである。 ¹² その時、あなたがたはわたしを呼び求め、行ってわたしに祈る。わたしはあなたがたに聞かれる。 ¹³ あなたがたはわたしを尋ね求め、見出す。全身全霊でわたしを捜し求める時。 ¹⁴ わたしはあなたがたに見出される—主の宣言。わたしはあなたがたの捕囚を帰らせる。わたしがあなたがたを追いやったすべての国々とすべての場所からあなたがたを集める—主の宣言。わたしはあなたがたを、捕囚として連れ去られた場所に再び連れ帰る。
捕囚の民を静かに安んじるために、
一、神は彼らを、その偽りの預言者たちが敷いた偽りの土台の上に建てることから遠ざけられる（エレ 29:8-9）。彼らは彼らの捕囚が短いだろうと告げ、それゆえにバビロンに根を下ろすことを考えず、帰るために翼を用意しなければならないと告げた。「さてここで彼らはあなたがたを欺いている」、と神は言われる。「彼らは偽りをあなたがたに預言している。わたしの名において預言するのに。しかし彼らに欺かれてはならない。彼らによって惑わされてはならない。」私たちが霊をためすために真理のことばを持つ限り、欺かれるとしてもそれは私たち自身の過ちである。というのもそれによって欺きから解かれることができるから。*あなたがたが見させた夢に聞いてはならない。それは民が自分で喜ばせた夢や空想、彼らが自分の頭に満たしたもの（目覚めている時に迅速な解放についてばかり考え、語ることによって、眠っている時にそれを夢見るように自分自身にさせ、それを良い前兆として取り、それで自分たちのむなしい期待を強めた）か、預言者たちが夢見てその預言の根拠とした夢のいずれかを意味する。神は民に告げられる。「それらはあなたがたの夢である。」*彼らがそれを喜んだから。彼らが望み、願った夢であったから。彼らはそれを見させた。彼らがそれに聞き、預言者たちがそのような欺きを彼らに加えることを奨励したから。彼らに滑らかなこと以外は預言しないように求めることによって（イザ 30:10）。それは彼ら自身の注文の夢であった。偽りの預言者たちは、民が愛好され、その預言者たちに滑らかに語りかけるなら、その預言者たちが彼らに滑らかに語りかけることを除いては、民をその罪においてへつらわないであろう。
二、神は彼らに望みを建てるための良い土台を与えられる。私たちは人々に砂の上に建てた家を取り壊すように説得しないであろう。しかし彼らが再建するために準備された岩があるから。神はここで彼らに約束される。迅速には帰らないにしても、最後には帰るであろうと。七十年が満ちた後に。これによって捕囚の七十年は最後の捕囚からではなく、最初のものから数えられることが現れる。なお、教会の救いが私たちの時代に来なくても、神の時に来ることで十分である。そしてそれが最良の時であることを確信する。約束は神が恵みにおいて彼らを訪れられるというものである。長く彼らに見知らぬものであったかに見えたが、彼らの間に来られ、彼らのために現れ、彼らに誉れを与えられる。偉い人々がその下位の者を訪れることによってするように。神は彼らの捕囚に終わりを置かれる。そのすべての災いを帰らせる。彼らが散らされているなら—ある者はある国に、ある者は別の国に—神は彼らが追いやられたすべての場所から彼らを集められる。彼らすべてが集うための旗を掲げ、彼らを再び一つのからだとして組み入れる。そして彼らが遠く離れていても、彼らは自分たちの地に再び連れ帰られる。捕囚として連れ去られた場所に（エレ 29:14）。さて、1. これは彼らに対する神の約束の成就となる（エレ 29:10）。「わたしはわたしの良きことばをあなたがたのために成し遂げる。」神からのものとして伝えられる予測が失敗したからといって、本当に神からのものの評判を減じないように。真に神のことばであるものは良きことばであり、それゆえにそれは成就する。その一点一画も地に落ちない。神は語られた。そしてなさらないであろうか。これが彼らの捕囚からの帰還を非常に慰めあるものとする。それが恵み深い約束の産物となるから。2. これは彼らに関する神の目的の追求においてなる（エレ 29:11）。「わたしがあなたがたについて計る思いを、わたしは知っている。」神のすべてのわざは神に知られている。というのも神のすべての思いは神に知られているから（使徒 15:18）。そして神のわざは神の思いに正確に合致する。神はすべてをその御心の助言にしたがってなされる。私たちは時に自分自身の思いを知らず、自分自身の心を知らない。しかし神はご自身の中にいかなる不確実性もない。私たちは時に神のご計画がすべて私たちに反していることを恐れがちである。しかし神はご自身の民について反対のことを知っておられる。それは善の思いであり、悪ではない。悪に見えるものも善のために計画されている。神の思いはすべて、神が時にかなって与えられる期待される終わりに向かって働いている。彼らが期待する終わりは来る。しかしたぶん彼らが期待する時ではないかもしれない。果実が熟するまで彼らに忍耐を持たせよ。そうすれば彼らはそれを持つであろう。神は彼らに終わりと期待を与えられる。原文ではそうである。(1) 神は彼らに彼らの悩みの終わり（慰めある終結）を見させられる。それが長く続いても、永遠に続くことはない。シオンを恵む時、いな、定められた時が来る。事態が最悪の時に彼らは良くなり始めるであろう。そして神は彼らにその救いの栄光ある完成を見させられる。というのも、神については、そのわざは完全である。初めに天と地とその両方の万軍を完成された方が、その民に両方の祝福をすべて完成される。あわれみの道において始められる時、神は終わりを作られる。神は半分ではなくなされる。(2) 神は彼らに期待—彼らが望み、希望し、長く待っていた終わり—を見させられる。神は彼らに、恐れの期待ではなく、空想の期待ではなく、信仰の期待—神が約束された終わり、彼らにとって最善に転じるもの—を与えられる。3. これは彼らの神への祈りと願いへの答えにおいてなる（エレ 29:12-15）。(1) 神は彼らに祈るように促される。「その時、あなたがたはわたしを呼び求め、行ってわたしに祈る。」なお、神がご自身の民に期待された良いものを与えようとされる時、神は祈りの霊を注がれる。それは神が恵みにおいて彼らに向かって来ている良いしるしである。その時、期待された終わりが近づいているのを見る時、その時あなたがたはわたしを呼び求める。なお、約束は祈りに取って代わるためにではなく、祈りを促し、励ますために与えられる。そして救いが来ている時に、私たちは祈りによってそれに会いに出なければならない。ダニエルは七十年が近づいていることを理解した時、かつてないほどの熱心さをもって主を求めるために顔を set した（ダニ 9:2-3）。(2) 神はその時ご自身を奮い立たせ、来て彼らを救われる（詩 80:2）。「わたしはあなたがたに聞かれる。そしてわたしはあなたがたに見出される。」神はそう言われた。そして私たちはそれに依拠できる。探せ、そうすれば見出す。一般的な規則がここに示される（エレ 29:13）。「あなたがたは全身全霊でわたしを捜し求める時、わたしを見出す。」神を求めるにおいて、私たちは神を捜さなければならない。勤勉な捜索を成し遂げなければならない。神を求める方向を捜し、信仰と希望への励ましを捜さなければならない。私たちは求め続け、捜す者として求めるのに苦労を取らなければならない。そしてこれを心において（すなわち誠実と正直において）、全心において（すなわち活気と熱心において、すべての内なるものを祈りに注ぎ出して）しなければならない。そしてこのように神を求める者は神を見出す。そして神を寛大な報いする者として見出す（ヘブル 11:6）。神はそのような者にむなしくわたしを求めよと言われたことはない。
bản gốc tiếng anh
Advice to the Captives in Babylon (596 BC)
⁸ For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed.
⁹ For they prophesy falsely unto you in my name: I have not sent them, saith the LORD.
¹⁰ For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.
¹¹ 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.
¹² Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you.
¹³ And ye shall seek me, and find me, when ye shall search for me with all your heart.
¹⁴ And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive.
To make the people quiet and easy in their captivity,
I. God takes them off from building upon the false foundation which their pretended prophets laid, Jer 29:8,9. They told them that their captivity should be short, and therefore that they must not think of taking root in Babylon, but be upon the wing to go back: "Now herein they deceive you," says God; "they prophesy a lie to you, though they prophesy in my name. But let them not deceive you, suffer not yourselves to be deluded by them." As long as we have the word of truth to try the spirits by it is our own fault if we be deceived; for by it we may be undeceived. Hearken not to your dreams, which you cause to be dreamed. He means either the dreams or fancies which the people pleased themselves with, and with which they filled their own heads (by thinking and speaking of nothing else but a speedy enlargement when they were awake they caused themselves to dream of it when they were asleep, and then took that for a good omen, and with it strengthened themselves in their vain expectations), or the dreams which the prophets dreamed and grounded their prophecies upon. God tells the people, They are your dreams, because they pleased them, were the dreams that they desired and wished for. They caused them to be dreamed; for they hearkened to them, and encouraged the prophets to put such deceits upon them, desiring them to prophesy nothing but smooth things, Isa 30:10. They were dreams of their own bespeaking. False prophets would not flatter people in their sins, but that they love to be flattered, and speak smoothly to their prophets that their prophets may speak smoothly to them.
II. 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. By this it appears that the seventy years of the captivity are not to be reckoned from the last captivity, but the first. Note, Though the deliverance of the church do not come in our time, it is sufficient that it will come in God's time, and we are sure that that is the best time. 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, Jer 29:14. Now, 1. This shall be the performance of God's promise to them (Jer 29:10): I will perform my good word towards you. Let not the failing of those predictions which are delivered as from God lessen the reputation of those that really are from him. That which is indeed God's word is a good word, and therefore it will be made good, and not one iota or tittle of it shall fall to the ground. Hath he said, and shall he not do it? This will make their return out of captivity very comfortable, that it will be the performance of God's good word to them, the product of a gracious promise. 2. This shall be in pursuance of God's purposes concerning them (Jer 29:11): I know the thoughts that I think towards you. Known unto God are all his works, for known unto him are all his thoughts (Ac 15:18) and his works agree exactly with his thoughts; he does all according to the counsel of his will. We often do not know our own thoughts, nor know our own mind, but God is never at any uncertainty within himself. 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. The end they expect will come, though perhaps not when they expect it. Let them have patience till the fruit is ripe, and then they shall have it. He will give them an end, and expectation, so it is in the original. (1.) He will give them to see the end (the comfortable termination) of their trouble; though it last long, it shall not last always. The time to favour Zion, yea, the set time, will come. When things are at the worst they will begin to mend; and he will give them to see the glorious perfection of their deliverance; for, as for God, his work is perfect. He that in the beginning finished the heavens and the earth, and all the hosts of both, will finish all the blessings of both to his people. When he begins in ways of mercy he will make an end. God does nothing by halves. (2.) 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. 3. This shall be in answer to their prayers and supplications to God, Jer 29:12-15. (1.) God will stir them up to pray: Then shall you call upon me, and you shall go, and pray unto me. Note, When God is about to give his people the expected good he pours out a spirit of prayer, and it is a good sign that he is coming towards them in mercy. Then, when you see the expected end approaching, then you shall call upon me. Note, Promises are given, not to supersede, but to quicken and encourage prayer: and when deliverance is coming we must by prayer go forth to meet it. When Daniel understood that the 70 years were near expiring, then he set his face with more fervency than ever to seek the Lord, Da 9:2,3. (2.) He will then stir up himself to come and save them (Ps 80:2): I will hearken unto you, and I will be found of you. God has said it, and we may depend upon it, Seek and you shall find. We have a general rule laid down (Jer 29:13): You shall find me when you shall search for me with all your heart. In seeking God we must search for him, accomplish a diligent search, search for directions in seeking him and encouragements to our faith and hope. We must continue seeking, and take pains in seeking, as those that search; and this we must do with our heart (that is, in sincerity and uprightness), and with our whole heart (that is, with vigour and fervency, putting forth all that is within us in prayer), and those who thus seek God shall find him, and shall find him their bountiful rewarder, Heb 11:6. He never said to such, Seek you me in vain.
15-23
The Doom of the False Prophets (596 BC)
日本語
偽預言者たちの運命（紀元前596年）
¹⁵ あなたがたが、主は私たちのためにバビロンに預言者を起こされた、と言ったからである。
¹⁶ ダビデの王座にすわる王、およびこの都に住むすべての民、またあなたがたと共に捕囚として移されなかったあなたがたの兄弟について、主がこう仰せられることを知れ。
¹⁷ 万軍の主はこう仰せられる。見よ。わたしは剣と飢ききんと疫病を彼らの上に送り、悪すぎて食べられない、忌まわしいいちじくのように彼らをする。
¹⁸ わたしは剣と飢ききんと疫病をもって彼らを追い、わたしが彼らを追い払ったすべての国々のうちで、移される者、のろい、驚き、口笛、非難として彼らを引き渡す。
¹⁹ 彼らがわたしのことばに耳を傾けなかったからである、と主は仰せられる。わたしが早く起きてそのしもべである預言者たちを彼らに遣わしたのに。しかしあなたがたは聞こうとしなかった、と主は仰せられる。
²⁰ それゆえ、わたしがエルサレムからバビロンに遣わした捕囚のすべての者よ。主のことばを聞け。
²¹ イスラエルの神、万軍の主は、わたしの名によってあなたがたに偽りを預言しているコラヤの子アハブとマアセヤの子ゼデキヤについて、こう仰せられる。見よ。わたしは彼らをバビロンの王ネブカデレザルの手に引き渡す。彼は彼らをあなたがたの目の前で殺す。
²² バビロンにいるユダのすべての捕囚の民は、彼らのうちから取ったのろいのことばを用いる。主があなたをゼデキヤやアハブのようにしてくださるように。バビロンの王が火で焼いた者である。
²³ 彼らがイスラエルにおいてみだらなことを行い、隣人の妻と姦淫を犯し、わたしの名によって偽りのことばを語ったからである。それはわたしが彼らに命じたことではない。わたしは知っており、証人である、と主は仰せられる。
エレミヤは、真面目で善良な捕囚民たちに大きな励ましを与え、神が彼らについて非常に親切で好意的なご意向を持っておられることを確信させたのち、ここで、エレミヤが彼らに仕えた忠告と慰めを軽んじ、偽預言者たちが彼らへつらったことに頼っていた彼らのうちにいる者たちに目を向ける。エレミヤからのこの手紙が来たとき、彼らは「なぜ彼はこんなに忙しくし、私たちに助言しようとするのか。主は私たちのためにバビロンに預言者を起こされた（エレ 29:15）。私たちはその預言者たちで満足しており、彼らに頼ることができ、エルサレムの預言者から聞く必要はない」と言うであろう。この民の厚かましい邪悪さを見よ。預言者たちが偽りを預言したとき、彼らはそれを神から受けたと言ったように、民がその預言者たちをこのようにへつらうように招いたとき、彼らはそれを神になすりつけ、それが彼らにその預言者たちを起こされた主であると言った。しかし、人々をその罪において堅くし、神のあわれみについての偽りの根拠のない希望をもって彼らを欺く者たちは、神が起こされた預言者ではないことを確信できる。彼ら自身のこれらの預言者たちは、もはやだれも捕囚とされず、捕囚の状態にある者たちは間もなく帰還すると告げた。さて、これに答えて、1. 預言者はここで、それに反する偽預言者たちの言葉にもかかわらず、依然としてエルサレムに残っていた者たちの完全な滅亡を予告する。「都に住む**王と民について、あなたがたが帰還するとき歓迎してくれると思うが、だまされている。彼らは次々とさばき、剣、飢ききん、疫病に追われ、多数が断ち切られる。そして貧しく惨めな残りの者は地のすべての王国に移される」（エレ 29:16,18）。そしてこのように神は彼らをそのようにする、あるいはむしろそれにしたがって彼らを取り扱われる。味を失った塩のように。良い何にも役立たず、肥料舍に投げ捨てられ、腐ったいちじくのようである。これはエレ 24:1-10にあった幻とその上の預言を指す。そして彼らに対するこれらの処置のために与えられた理由は、しばしば与えられ、不悔いの罪人たちの永遠の滅びにおいて神を正当化するであろう理由と同じである（エレ 29:19）。彼らがわたしのことばに耳を傾けなかったからである。わたしは呼んだが、彼らは拒んだ。2. 彼はバビロンにいて神の民を欺いた偽預言者たちに対する神のさばきを予告する。彼は神が起こされた預言者たちとして誇っていた捕囚のすべての子らに呼びかける（エレ 29:20）。「立ち止まって、あなたがたがこれほど好む預言者たちの運命を聞け。」二人の預言者がここで名を挙げられている。アハブとゼデキヤ（エレ 29:21）。観察せよ。（1）彼らに負わせられた罪――不敬と不道徳。彼らは神の御名によって偽りを預言した（エレ 29:21）。また再び（エレ 29:23）。彼らはわたしの名によって偽りのことばを語った。偽ることは悪いことであり、神の民を偽りの希望に導くために欺くことはさらに悪く、真理の神にその偽りをなすりつけることは最悪であった。それをする顔を持つ者たちが、神が義のさばきの方法で引き渡されたそれらの卑しい情欲を満足させることを許すのは驚くべきことではない。彼らはイスラエルにおいてみだらなことを行った。隣人の妻と姦淫を犯したからである。姦淫はイスラエルにおいてみだらなことであり、預言者を自称するような者においては、そのような邪悪さによって明らかに彼ら自身の主張を否定する。神はこのような放蕩な悪者をご自身の使いに送られなかった。神は聖なる預言者たちの主神であって、そのような不純な者たちのではない。ここで、なぜ彼らが他者の罪において彼らをへつらったかが現れる。彼ら自身を罪に定めることなく彼らを戒めることができなかったからである。これらのみだらな行いについて、彼らは世間の目から隠す方法を知っていた。信用を保つために。しかし*わたしはそれを知っており、証人である、と主は仰せられる。*最も秘密の罪は神に知られている。神は最も厚い偽善の外套で覆われたみだらなことを見ることができる。そして彼がこれらの隠れた暗やみのわざをすべて光にもたらし、だれもが自分の本来の色で現れる日が来る。（2）彼らに対して脅されたさばき。バビロンの王は彼らをあなたがたの目の前で殺す。いや、彼らを惨めな死に至らせ、火で焼く（エレ 29:22）。ネブカデネザルが彼らをこれほど厳しく罰したのは、彼らの不敬と不道徴のためではなく、扇動と、彼らの乱暴な霊の公共の平和に対するいくつかの試みと、民を反逆と反乱に扇動したためであったと推測できる。彼らの邪悪さのそれほどの部分がそのとき明らかにされ、そのように惨めな方法で彼らはその日々を終え、その名はバビロンの捕囚民の間でのろいとなる（エレ 29:22）。人々が憎む者に最大の悪を祈るとき、主があなたをゼデキヤやアハブのようにしてくださるようにと言うよりも、より少ないことばでより重いのろいを彼らに負わせることができると考えるであろう。このように彼らは誇っていた預言者たちについて恥じさせられ、ついに彼らに聞いた自分たちの愚かさを確信させられた。神の忠実な預言者たちは時に地を騒がせる者として告発され、そのように拷問され殺された。しかし彼らの名は彼らが去ったのち祝福であり、その記憶は甘い。これらの偽預言者たちのようではなかった。犯罪者が不名誉と恥辱を伴うように、殉教者は栄光と誉れを伴う。
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The Doom of the False Prophets (596 BC)
¹⁵ Because ye have said, The LORD hath raised us up prophets in Babylon;
¹⁶ Know that thus saith the LORD of the king that sitteth upon the throne of David, and of all the people that dwelleth in this city, and of your brethren that are not gone forth with you into captivity;
¹⁷ Thus saith the LORD of hosts; Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil.
¹⁸ And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, and a hissing, and a reproach, among all the nations whither I have driven them:
¹⁹ Because they have not hearkened to my words, saith the LORD, which I sent unto them by my servants the prophets, rising up early and sending them; but ye would not hear, saith the LORD.
²⁰ Hear ye therefore the word of the LORD, all ye of the captivity, whom I have sent from Jerusalem to Babylon:
²¹ Thus saith the LORD of hosts, the God of Israel, of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you in my name; Behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon; and he shall slay them before your eyes;
²² And of them shall be taken up a curse by all the captivity of Judah which are in Babylon, saying, The LORD make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire;
²³ Because they have committed villany in Israel, and have committed adultery with their neighbours' wives, and have spoken lying words in my name, which I have not commanded them; even I know, and am a witness, saith the LORD.
Jeremiah, having given great encouragement to those among the captives whom he knew to be serious and well-affected, assuring them that God had very kind and favourable intentions concerning them, here turns to those among them who slighted the counsels and comforts that Jeremiah ministered to them and depended upon what the false prophets flattered them with. When this letter came from Jeremiah they would be ready to say, "Why should he make himself so busy, and take upon him to advise us? The Lord has raised us up prophets in Babylon, Jer 29:15. We are satisfied with those prophets, and can depend upon them, and have no occasion to hear from any prophets in Jerusalem." See the impudent wickedness of this people; as the prophets, when they prophesied lies, said that they had them from God, so the people, when they invited those prophets thus to flatter them, fathered it upon God, and said that it was the Lord that raised them up those prophets. Whereas we may be sure that those who harden people in their sins, and deceive them with false and groundless hopes of God's mercy, are no prophets of God's raising up. These prophets of their own told them that no more should be carried captive, but that those who were in captivity should shortly return. Now, in answer to this, 1. The prophet here foretells the utter destruction of those who remained still at Jerusalem, notwithstanding what those false prophets said to the contrary: "As for the king and people that dwell in the city, who, you think, will be ready to bid you welcome when you return, you are deceived; they shall be followed with one judgment after another, sword, famine, and pestilence, which shall cut off multitudes; and the poor and miserable remains shall be removed into all kingdoms of the earth," Jer 29:16,18. And thus God will make them, or rather deal with them accordingly, as the salt that has lost its savour, which, being good for nothing, is cast to the dunghill, and so are rotten figs. This refers to the vision and the prophecy upon it which we had Jer 24:1-10 And the reason given for these proceedings against them is the same that has often been given and will justify God in the eternal ruin of impenitent sinners (Jer 29:19): Because they have not hearkened to my words. I called, but they refused. 2. He foretells the judgment of God upon the false prophets in Babylon, who deceived the people of God there. He calls upon all the children of the captivity, who boasted of them as prophets of God's raising up (Jer 29:20): "Stand still, and hear the doom of the prophets you are so fond of." The two prophets are named here, Ahab and Zedekiah, Jer 29:21. Observe, (1.) The crimes charged upon them—impiety and immorality: They prophesied lies in God's name (Jer 29:21), and again (Jer 29:23), They have spoken lying words in my name. Lying was bad, lying to the people of God to delude them into a false hope was worse, but fathering their lies upon the God of truth was worst of all. And no marvel if those that had the face to do that could allow themselves in the gratification of those vile affections to which God, in a way of righteous judgment, gave them up. They have done villainy in Israel, for they have committed adultery with their neighbours' wives. Adultery is villainy in Israel, and in such as pretend to be prophets, who by such wickednesses manifestly disprove their own pretensions. God never sent such profligate wretches on his errands. He is the Lord God of the holy prophets, not of such impure ones. Here it appears why they flattered others in their sins—because they could not reprove them without condemning themselves. These lewd practices of theirs they knew how to conceal from the eye of the world, that they might preserve their credit; but I know it and am a witness, saith the Lord. The most secret sins are known to God; he can see the villainy that is covered with the thickest cloak of hypocrisy, and there is a day coming when he will bring to light all these hidden works of darkness and every man will appear in his own colours. (2.) The judgments threatened against them: The king of Babylon shall slay them before your eyes; nay, he shall put them to a miserable death, roast them in the fire, Jer 29:22. We may suppose that it was not for their impiety and immorality that Nebuchadnezzar punished them thus severely, but for sedition, and some attempts of their turbulent spirits upon the public peace, and stirring up the people to revolt and rebel. So much of their wickedness shall then be detected, and in such a wretched manner they shall end their days, that their names shall be a curse among the captives in Babylon, Jer 29:22. When men would imprecate the greatest evil upon one they hated they would think they could not load them with a heavier curse, in fewer words, than to say, The Lord make thee like Zedekiah and like Ahab. Thus were they made ashamed of the prophets they had been proud of, and convinced at last of their folly in hearkening to them. God's faithful prophets were sometimes charged with being the troublers of the land, and as such were tortured and slain; but their names were a blessing when they were gone and their memory sweet, not as these false prophets. As malefactors are attended with infamy and disgrace, so martyrs with glory and honour.
24-32
The Malice of Shemaiah; The Doom of Shemaiah (596 BC)
日本語
シェマヤの悪意、シェマヤへの運命（紀元前596年）
²⁴ あなたはネヘラム人シェマヤにもこう語らなければならない。 ²⁵ イスラエルの神、万軍の主はこう仰せられる。あなたが自分の名で、エルサレムにいるすべての民と、祭司マアセヤの子ゼパニヤと、すべての祭司に手紙を送ったので—— ²⁶ 主はあなたを祭司エホヤダに代えて祭司とされた。主の宮の役人として、狂った者、自ら預言者となる者のために、彼を牢に、足かせに入れるためである。 ²⁷ では、なぜあなたは、あなたがたに対して自ら預言者となるアナトテのエレミヤを戒めなかったのか。 ²⁸ 彼がわれわれ——バビロンにいる者——に送って、「この捕囚は長い。家を建てて住め。園を植えてその実を食べよ」と言ったからである。 ²⁹ 祭司ゼパニヤはこの手紙を預言者エレミヤの耳に読んだ。 ³⁰ そのとき、主のことばがエレミヤに臨んだ。 ³¹ すべての捕囚の民に送って言え。主はネヘラム人シェマヤについてこう仰せられる。シェマヤがあなたがたに預言したので——わたしは彼を遣わさなかった——彼はあなたがたに偽りを信じさせた。 ³² それゆえ、主はこう仰せられる。見よ、わたしはネヘラム人シェマヤとその子孫を罰する。彼はこの民のうちに住む者を持たない。わたしがわたしの民にする良いことも見ない、と主は告げられる。彼が主に対する反逆を教えたからである。
われわれはエレミヤがバビロンの捕囚に宛てた手紙の内容を精読した。彼らは神と彼に大いなる感謝をもってその受領を認め、それを宝のうちに蓄える理由があった。しかし彼らのうちにいた偽預言者たちがそれに激怒したとしても驚くには当たらない。彼らの真の性格を明らかにしたからである。ここで彼らの一人について次のことが記される。
一、彼がエレミヤに対する悪意をどのように示したか。このおせっかいな男はネヘラム人シェマヤと呼ばれ、夢見る者（欄外注）と読まれる。彼のすべての預言を夢のうちに神から受けたと主張したからである。彼はエレミヤの捕囚への手紙の写しを手に入れたか、それが読まれるのを聞いたか、それについての知らせを受けた。それは彼をひどく苛立たせた。彼は筆を執り、それに答えようとする。しかしどうやってか。彼は自分の務めを正当化するためにエレミヤに書くのでも、捕囚の迅速な帰還に関する自分の預言を支える合理的な論拠を提供するのでもない。彼は偽預言者たちの忠実な後ろ盾である祭司たちに手紙を書き、エレミヤを迫害するよう彼らを扇動する。注意せよ。(1) 罪人は最も明確な証拠によっても確信しない。(2) 罪人は最も厳しい懲らしめによっても回復・改革されない。
二、エレミヤがこれをどのように知るに至ったか（エレ 29:29）。ゼパニヤはこの手紙をエレミヤの耳に読んだ。
三、この手紙を書いたシェマヤに下された判決。神は彼に答えを送られた。それは彼ではなく捕囚の者たちに送られるよう命じられた（エレ 29:31,32）。彼らに知らせよ。1. シェマヤが彼らを愚か者にしたこと。2. 彼の終わりに彼も愚か者となること（エレ 17:11の表現）。
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The Malice of Shemaiah; The Doom of Shemaiah (596 BC)
²⁴ Thus shalt thou also speak to Shemaiah the Nehelamite, saying,
²⁵ Thus speaketh the LORD of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying,
²⁶ The LORD hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the LORD, for every man that is mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks.
²⁷ Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you?
²⁸ For therefore he sent unto us in Babylon, saying, This captivity is long: build ye houses, and dwell in them; and plant gardens, and eat the fruit of them.
²⁹ And Zephaniah the priest read this letter in the ears of Jeremiah the prophet.
³⁰ Then came the word of the LORD unto Jeremiah, saying,
³¹ Send to all them of the captivity, saying, Thus saith the LORD concerning Shemaiah the Nehelamite; Because that Shemaiah hath prophesied unto you, and I sent him not, and he caused you to trust in a lie:
³² Therefore thus saith the LORD; Behold, I will punish Shemaiah the Nehelamite, and his seed: he shall not have a man to dwell among this people; neither shall he behold the good that I will do for my people, saith the LORD; because he hath taught rebellion against the LORD.
We have perused the contents of Jeremiah's letter to the captives in Babylon, who had reason, with a great deal of thanks to God and him, to acknowledge the receipt of it, and lay it up among their treasures. But we cannot wonder if the false prophets they had among them were enraged at it; for it gave them their true character. Now here we are told concerning one of them,
I. How he manifested his malice against Jeremiah. This busy fellow is called Shemaiah the Nehelamite, the dreamer (so the margin reads it), because all his prophecies he pretended to have received from God in a dream. He had got a copy of Jeremiah's letter to the captives, or had heard it read, or information was given to him concerning it, and it nettled him exceedingly; and he will take pen in hand, and answer it, yea, that he will. But how? He does not write to Jeremiah in justification of his own mission, nor offer any rational arguments for the support of his prophecies concerning the speedy return of the captives; but he writes to the priests, those faithful patrons of the false prophets, and instigates them to persecute Jeremiah. He writes in his own name, not so much as pretending to have the people's consent to it; but, as if he must be dictator to all mankind, he sends a circular letter (as it should seem) among the priests at Jerusalem and the rest of the people, probably by the same messengers that brought the letter from Jeremiah. But it is chiefly directed to Zephaniah, who was either the immediate son of Maaseiah, or of the 24th course of the priests, of which Maaseiah was the father and head. He was not the high priest, but sagan or suffragan to the high priest, or in some other considerable post of command in the temple, as Pashur, Jer 20:1. Perhaps he was chairman of that committee of priests that was appointed in a particular manner to take cognizance of those that pretended to be prophets, of which there were very many at this time, and to give judgment concerning them. Now, 1. He puts him and the other priests in mind of the duty of their place (Jer 29:26): The Lord hath made thee priest instead of Jehoiada the priest. Some think that he refers to the famous Jehoiada, that great reformer in the days of Joash; and (says Mr. Gataker) he would insinuate that this Zephaniah is for spirit and zeal such another as he, and raised up, as he was, for the glory of God and the good of the church; and therefore it was expected from him that he should proceed against Jeremiah. Thus (says he) there is no act so injurious or impious, but that wicked wretches and false prophets will not only attempt it, but colour it also with some specious pretence of piety and zeal for God's glory, Isa 66:6, Joh 16:2. Or, rather, it was some other Jehoiada, his immediate predecessor in this office, who perhaps was carried to Babylon among the priests, Jer 29:1. Zephaniah is advanced, sooner than he expected, to this place of trust and power, and Shemaiah would have him think that Providence had preferred him that he might persecute God's prophets, that he had come to this government for such a time as this, and that he was unjust and ungrateful if he did not thus improve his power, or, rather, abuse it. Their hearts are wretchedly hardened who can justify the doing of mischief by their having a power to do it. These priests' business was to examine every man that is mad and makes himself a prophet. God's faithful prophets are here represented as prophets of their own making, usurpers of the office, and lay-intruders, as men that were mad, actuated by some demon, and not divinely inspired, or as distracted men and men in a frenzy. Thus the characters of the false prophets are thrown upon the true ones; and, if this had been indeed their character, they would have deserved to be bound as madmen and punished as pretenders, and therefore he concludes that Jeremiah must be so treated. He does not bid them examine whether Jeremiah could produce any proofs of his mission and could make it to appear that he was not mad. No; that is taken for granted, and, when once he has had a bad name given him, he must be run down of course. 2. He informs them of the letter which Jeremiah had written to the captives (Jer 29:28): He sent unto us in Babylon, with the authority of a prophet, saying, This captivity is long, and therefore resolve to make the best of it. And what harm was there in this, that it should be objected to him as a crime? The false prophets had formerly said that the captivity would never come, Jer 14:3. Jeremiah had said that it would come, and the event had already proved him in the right, which obliged them to give credit to him who now said that it would be long, rather than to those who said that it would be short, but had once before been found liars. 3. He demands judgment against him, taking it for granted that he is mad, and makes himself a prophet. He expects that they will order him to be put in prison and in the stocks (Jer 29:26), that they will thus punish him, and by putting him to disgrace possess the people with prejudices against him, ruin his reputation, and so prevent the giving of any credit to his prophecies at Jerusalem, hoping that, if they could gain that point, the captives in Babylon would not be influenced by him. Nay, he takes upon him to chide Zephaniah for his neglect (Jer 29:27): Why hast thou not rebuked and restrained Jeremiah of Anathoth? See how insolent and imperious these false prophets had grown, that, though they were in captivity, they would give law to the priests who were not only at liberty, but in power. It is common for those that pretend to more knowledge than their neighbours to be thus assuming. Now here is a remarkable instance of the hardness of the hearts of sinners, and it is enough to make us all fear lest our hearts be at any time hardened. For here we find, (1.) That these sinners would not be convinced by the clearest evidence. God had confirmed his word in the mouth of Jeremiah; it had taken hold of them (Zec 1:6); and yet, because he does not prophesy to them the smooth things they desired, they are resolved to look upon him as not duly called to the office of a prophet. None so blind as those that will not see. (2.) That they would not be reclaimed and reformed by the most severe chastisement. They were now sent into a miserable thraldom for mocking the messengers of the Lord and misusing his prophets. This was the sin for which God now contended with them; and yet in their distress they trespass yet more against the Lord, 2Ch 28:22. This very sin they are notoriously guilty of in their captivity, which shows that afflictions will not of themselves cure men of their sins, unless the grace of God work with them, but will rather exasperate the corruptions they are intended to mortify; so true is that of Solomon (Pr 27:22), Though thou shouldst bray a fool in a mortar, yet will not his foolishness depart from him.
II. How Jeremiah came to the knowledge of this (Jer 29:29): Zephaniah read this letter in the ears of Jeremiah. He did not design to do as Shemaiah would have him, but, as it should seem, had a respect for Jeremiah (for we find him employed in messages to him as a prophet, Jer 21:1,37:3), and therefore protected him. He that continued in his dignity and power stood more in awe of God and his judgments than he that was now a captive. Nay, he made Jeremiah acquainted with the contents of the letter, that he might see what enemies he had even among the captives. Note, It is kindness to our friends to let them know their foes.
III. What was the sentence passed upon Shemaiah for writing this letter. God sent him an answer, for to him Jeremiah committed his cause: it was ordered to be sent not to him, but to those of the captivity, who encouraged and countenanced him as if he had been a prophet of God's raising up, Jer 29:31,32. Let them know, 1. That Shemaiah had made fools of them. He promised them peace in God's name, but God did not send him; he forged a commission, and counterfeited the broad seal of Heaven to it, and made the people to trust in a lie, and by preaching false comfort to them deprived them of true comfort. Nay, he had not only made fools of them, but, which was worse, he had made traitors of them; he had taught rebellion against the Lord, as Hananiah had done, Jer 28:16. And, if vengeance shall be taken on those that rebel, much more on those that teach rebellion by their doctrine and example. 2. That at his end he shall also be a fool (as the expression is, Jer 17:11); his name and family shall be extinct and shall be buried in oblivion; he shall leave no issue behind him to bear up his name; his pedigree shall end in him: He shall not have a man to dwell among this people; and neither he nor any that come from him shall behold the good that I will do for my people. Note, Those are unworthy to share in God's favours to his church that are not willing to stay his time for them. Shemaiah was angry at Jeremiah's advice to the captives to see to the building up of their families in Babylon, that they might be increased and not diminished, and therefore justly is he written childless there. Those that slight the blessings of God's word deserve to lose the benefit of them. See Am 7:16,17.
エレミヤと偽預言者たちとの対抗は、以前は説教によって進められていたが、ここでは書簡によって進められる。そこでは説教対説教であったが、ここでは手紙相手紙である。というのも、偽預言者たちの一部は今やバビロンに捕囚として連れて行かれ、エレミヤは自国に留まっているからである。
ここには次の内容がある。一、エレミヤがバビロンの捕囚の民に、彼らのところにいる預言者たちに対抗して書いた手紙（エレミヤ書29:1-3）。その手紙の中で、1. 彼は彼らが捕囚生活に順応し、その下で安んじて最善を尽くすよう努める（エレミヤ書29:4-7）。2. 早い解放の希望をもって彼らを惑わす偽預言者たちをいっさい信用しないよう、彼らに警告する（エレミヤ書29:8,9）。3. 七十年が満ちる時、神があわれみをもって彼らを再び自分たちの地に回復されると彼らに確証する（エレミヤ書29:10-14）。4. なお残っている者たちの滅びを予告し、彼らが次々のさばいをもって迫害され、ついには捕囚に送られることを予言する（エレミヤ書29:15-19）。5. バビロンにいた二人の偽預言者たちの滅びを預言する。彼らは民をその罪の中で安心させ、悪い手本を示した（エレミヤ書29:20-23）。これがエレミヤの手紙の趣旨である。
二、バビロンの偽預言者シマヤが、エルサレムの祭司たちにエレミヤを迫害するよう扇動するために書いた手紙（エレミヤ書29:24-29）と、そのような手紙を書いたことに対する神の怒りの宣告（エレミヤ書29:30-32）。女のすえと蛇のすえとの間には、常にこのような戦いがあった。