What is the letter of Jeremiah?

BARUCH, BOOK OF. This forms part of the O.T. Apocrypha, though its professed author is Baruch, the friend and secretary of Jeremiah. It relates that the Jews in Babylon sent a deputation to Jerusalem with money for sacrifices, and requested that prayers might be offered for Nebuchadnezzar and his son Belshazzar. It confesses that their sufferings were in consequence of their sins. It points to the sin of neglecting the source of wisdom, and exhorts to a return. It laments over Jerusalem; but exults in its future blessing. It ends with an Epistle of Jeremiah to those who were to be led captive into Babylon, warning them against the idols they would find there. It is generally agreed that the book was not written by its assumed author, but there is great diversity of opinion as to its probable date: some placing it B.C. 160, and others not till B.C. 79-69.

There is an evident connection between the communication which Jeremiah sent from Jerusalem unto the captives in Babylon and the beginning of Ezekiel's ministry. The letter of Jeremiah is found in chapter 29 of the book of Jeremiah. It is an interesting document. It seems to have been occasioned by a number of false prophets who had appeared among the captives, and who encouraged the rebellious and disobedient spirit which prevailed among the exiles. They prophesied falsely, led the people away, and awakened the delusive hope of an early return from the captivity. While Jeremiah continued to minister to the feeble few and the poor, who were left behind, Ezekiel was engaged among the captives and contended against these false prophets and against the false hopes of the people who gave no evidences of repentance. Inasmuch as Jerusalem had not yet been completely destroyed by Nebuchadnezzar, the captives, who had listened to the false prophets, expected a speedy return to their own land. To dispel this false hope Jeremiah had sent them the message, "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" (Jer. 29:10). Ezekiel then labored also to dispel this false hope preached by the prophets, whom the Lord had not sent. By his stern and solemn words, by divinely commanded actions and symbols, he had to deliver the message that there was no hope for Jerusalem. When the catastrophe came at last, his ministry changed. He comforts the disappointed and heartbroken people and delivers his great restoration messages.

And now the remarkable letter which Jeremiah wrote to the captives in Babylon concerning Nebuchadnezzar’s yoke, is given, a chapter which stands alone. The letter was sent to encourage them to peacefully rest under the yoke, for this was God’s mind concerning them, and those who spoke otherwise in the Name of the Lord would be punished, for it was rebellion against Him. Ahab and Zedekiah are specially singled out (vv. 20-23), also Shemaiah (vv. 24-32). The two former were not only active as lying prophets, but they also committed villainy in Israel. Shemaiah attempted to silence Jeremiah, who, he said, had made himself a prophet. Severe judgment was to come upon them, and upon all such, and likewise upon those who heeded them (vv. 15-19).

Jeremiah's Letter to the Exiles

Jeremiah's letter (29:1-23) Concerning Shemaiah and his false prophecies (29:24-32)

Verses 1-23. King Zedekiah sent Elasah and Gemariah on a diplomatic mission to King Nebuchadnezzar. Jeremiah used the occasion to send a letter by them to the exiles. The letter first of all makes it clear that their stay in Babylon will not be transitory. They are to settle down, build homes, many, rear families, take wives for their sons and husbands for their daughters. They were to seek the peace of Babylon, for Babylon's peace would mean their own peace. The latter injunction has often been forgotten by the Jews during the past 1900 years, since their great dispersion; often have they fomented strife among the nations where they are strangers.

In Jeremiah 29, the prophet sent a letter to the residue of the elders which were carried away captive to Babylon in the time of Jeconiah the king of Judah (2 Kings 24:12-16). And the word of Jehovah of hosts commanded them to submit implicitly to Nebuchadnezzar. They were not only not to rebel, but they were to obey. They were no longer Jews under the direct government of God in their own land, but they were to recognise the authority of the Gentile king whom God had now set over them because of their sins.

"Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem to 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; (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;) by the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah (whom Zedekiah king of Judah sent to Babylon to Nebuchadnezzar king of Babylon) saying, Thus says the Lord of hosts, the God of Israel, to all that are carried away captives, whom I have caused to be carried away from Jerusalem to Babylon: build ye houses, and dwell in them; and plant gardens, and eat the fruit of them; 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. And seek the peace of the city whither I have caused you to be carried away captives, and pray to the Lord for it: for in the peace thereof shall ye have peace." Ver. 1-7.)

Daniel, in his exile in Babylon, was a student of scripture. The prophecies of Jeremiah were specially sent from Judah to the Jewish people who were carried captive to Babylon by Nebuchadnezzar (Jer. 29:1). The word of Jehovah contained in these “books” or rolls was for their particular instruction in respect of the chastisement that had come upon them and the duration of their captivity under that chastisement.

No little speculation has been expended on this chapter and the reason why it is found here. Historically, it would follow Jeremiah 36. It stands as a fact wholly apart from what precedes and follows. But I do not entertain a doubt that its divinely assigned place is where we find it in the Hebrew Bible, the order of which is of course adhered to in the authorized version.

It is plain that, as Jeremiah 44 gives us the last direct account of the life of Jeremiah, chapter 45 furnishes the latest notice of his friend and scribe Baruch, though in point of fact the message here inserted was delivered some twenty years before the scene immediately before described in the land of Egypt.

But moral considerations enter also; and, as I think, of greater moment than any such motive for collocation. It is not merely at a season of danger from an incensed monarch that the mind of God conveyed by the prophet is of value; it may be increasingly needed when that pressure yields to a crowd of disasters, and a spurious calm succeeds blast after blast of evil. The question is, how Jehovah would have one who served Him to feel and act in a day of grief, and when His hand is still held out to execute summary judgment on the guilty people who dishonour His name entrusted to their keeping. This the prophet answers from God. May we have ears to hear what was said to Baruch!