Jeremiah 29:1

KJV

¶ 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;

KJV (with Strong's)

Now these are the words {H1697} of the letter {H5612} that Jeremiah {H3414} the prophet {H5030} sent {H7971} from Jerusalem {H3389} unto the residue {H3499} of the elders {H2205} which were carried away captives {H1473}, and to the priests {H3548}, and to the prophets {H5030}, and to all the people {H5971} whom Nebuchadnezzar {H5019} had carried away captive {H1540} from Jerusalem {H3389} to Babylon {H894};

Complete Jewish Bible

Following is the text of the letter Yirmeyahu the prophet sent from Yerushalayim to the leaders remaining in exile, as well as to the cohanim, the prophets and all the people N'vukhadnetzar had carried off captive from Yerushalayim to Bavel.

Berean Standard Bible

This is the text of the letter that Jeremiah the prophet sent from Jerusalem to the surviving elders among the exiles and to the priests, the prophets, and all the others Nebuchadnezzar had carried into exile from Jerusalem to Babylon.

American Standard Version

Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders of the captivity, and to the priests, and to the prophets, and to all the people, whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon,

Commentary

### SUMMARY
Jeremiah 29:1 serves as the crucial introductory verse to one of the most significant prophetic messages in the Old Testament, setting the stage for a letter dispatched by the prophet Jeremiah from Jerusalem to the Jewish exiles already deported to Babylon. This verse meticulously identifies the sender, the specific and diverse recipients—including the remnant of elders, priests, prophets, and all the people—and the agent of their captivity, King Nebuchadnezzar. By establishing these foundational details, it underscores the authoritative nature and dire circumstances surrounding the divine communication that follows, preparing the exiles for a message that would profoundly shape their understanding of their present suffering and their future hope.

### CONTEXT
* **Literary Context:** Jeremiah 29:1 immediately follows a series of pronouncements against false prophets and the impending, divinely ordained judgment upon Jerusalem (as detailed in [Jeremiah 27](/jeremiah/27 "Jeremiah 27 - Judah's Servitude to Babylon") and [Jeremiah 28](/jeremiah/28 "Jeremiah 28 - Jeremiah and Hananiah")). Chapter 27 describes Jeremiah wearing a yoke as a symbolic act, emphasizing Judah's inevitable servitude to Babylon and asserting that resistance to Nebuchadnezzar is, in essence, resistance to God's sovereign will. Chapter 28 recounts the direct confrontation between Jeremiah and the false prophet Hananiah, who deceptively promised a swift end to the Babylonian exile within two years, offering a comforting but ultimately misleading message. Jeremiah's letter, introduced in this verse, directly counters such false hopes, providing the true, divinely ordained timeline and instructions for life in exile. Thus, [Jeremiah 29:1](/jeremiah/29-1 "Jeremiah 29:1 - Jeremiah's Letter to the Exiles") marks a pivotal shift in the narrative focus from pronouncements delivered within Jerusalem to direct pastoral and prophetic communication with the exiled community, preparing them for a long period of foreign residency.

* **Historical & Cultural Context:** This verse refers to the first major deportation of Judah's elite and skilled populace to Babylon, which occurred in 597 BC. Following Nebuchadnezzar's initial siege of Jerusalem, he deposed King Jehoiachin and carried away the royal family, court officials, craftsmen, and other prominent citizens. This wave of exiles notably included the prophet [Ezekiel](/ezekiel/1-1 "Ezekiel 1:1 - Ezekiel's Call in Exile") and, earlier, [Daniel](/daniel/1-6 "Daniel 1:6 - Daniel's Early Captivity"). The exiles were settled in various locations throughout Babylonia, such as Tel Abib by the Chebar Canal, as described in [Ezekiel 3:15](/ezekiel/3-15 "Ezekiel 3:15 - Ezekiel by the Chebar Canal"). Culturally, life in exile presented immense challenges: the loss of land, the destruction of the Temple (which would occur later, but was anticipated), and the absence of their monarchy profoundly threatened their identity as God's chosen people. In such times of crisis and disorientation, false prophets often arose, promising immediate restoration, which resonated deeply with the people's longing for home but ultimately undermined God's true message of patient endurance and seeking the welfare of their new city, as outlined later in [Jeremiah 29:7](/jeremiah/29-7 "Jeremiah 29:7 - Seek the Peace of the City").

* **Key Themes:** Jeremiah 29:1 contributes significantly to several overarching themes present throughout the book of Jeremiah. Firstly, it underscores the theme of **Divine Sovereignty over Nations**, as Nebuchadnezzar, a pagan king, is explicitly named as the instrument of God's judgment and the one who carried out the exile. This reinforces the theological truth that God is in sovereign control of all nations and events, even those that seem adverse or catastrophic to His people's immediate well-being. Secondly, the verse highlights the **Authenticity of Prophecy** by distinguishing Jeremiah's true, albeit difficult, message from the deceptive promises of false prophets who promised a quick return. The letter itself serves as a direct challenge to the misleading messages circulating among the exiles, emphasizing the critical need for discernment, as warned in [Jeremiah 29:8-9](/jeremiah/29-8 "Jeremiah 29:8-9 - Warning Against False Prophets"). Finally, the verse subtly introduces the theme of **God's Enduring Presence and Communication in Judgment**, demonstrating that even in discipline and displacement, God remains actively communicative with His people, offering guidance and a profound message of hope for a future, famously articulated in [Jeremiah 29:11](/jeremiah/29-11 "Jeremiah 29:11 - God's Plans for Hope and a Future").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Words (Hebrew, _dâbâr'_):** From H1697, this term signifies more than mere utterances; it refers to a "matter," "thing," "affair," or "decree." In a prophetic context, _dâbâr_ often denotes a divine utterance or message, carrying inherent authority and substance. Here, "the words of the letter" indicates that the communication is not casual but a weighty, authoritative message from God through His prophet, intended to convey specific instructions and truths that are binding and significant.
* **Letter (Hebrew, _çêpher'_):** From H5612, this word refers to "writing," a "document," a "scroll," or a "book." Its use here emphasizes the formal, recorded nature of Jeremiah's message. Unlike a spoken prophecy that might be forgotten or distorted, a _çêpher_ implies permanence, careful composition, and intended wide distribution. This written format lends the message an enduring quality, crucial for a community dispersed and in need of consistent, verifiable guidance in a foreign land.
* **Captives (Hebrew, _gôwlâh'_):** From H1473, this noun refers to "exile" or, concretely and collectively, "exiles" or "those carried away captive." It derives from the primitive root H1540 (_gâlâh_), meaning "to denude," "to exile," or "to reveal." The term vividly describes the state of the deported Israelites: stripped of their homeland, their temple, and their political autonomy. The use of _gôwlâh_ underscores their vulnerable, uprooted status, making the divine message all the more poignant and necessary for their survival and spiritual well-being in a foreign, often hostile, environment.

#### Verse Breakdown
* **"Now these are the words of the letter":** This opening phrase immediately establishes the nature and authority of the ensuing text. It signals that what follows is a formal, written communication—a "letter" or "document"—carrying significant weight, not merely an informal message. The "words" are presented as divinely inspired, setting the stage for God's authoritative message to His people.
* **"that Jeremiah the prophet sent from Jerusalem":** This clause identifies the sender and his location. Jeremiah's prophetic office (H5030, _nâbîy'_) lends divine authority to the letter, affirming it as God's message. His sending it "from Jerusalem" is significant; he is still in the besieged or recently conquered capital, while the recipients are far away in Babylon. This highlights the physical separation but also the spiritual connection maintained through God's faithful messenger.
* **"unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people":** This segment specifies the diverse and comprehensive audience of the letter. "The residue of the elders" indicates that not all elders were deported, but a significant portion of the community's leadership was. The inclusion of "priests" and "prophets" suggests that spiritual and religious leaders were among the first wave of exiles, ensuring that the message reached those who could guide the people. "All the people" emphasizes that the message was for the entire exiled community, not just its leaders, underscoring God's holistic care for His scattered flock.
* **"whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon":** This final clause precisely identifies the agent of their exile and the geographical transition. Naming Nebuchadnezzar (H5019) explicitly acknowledges the human instrument of God's judgment, while simultaneously reminding the exiles of the devastating reality of their displacement "from Jerusalem to Babylon" (H3389 to H894). This grounding in historical fact underscores the severity of their situation and the divine hand at work in their circumstances, even through a pagan king.

#### Literary Devices
Jeremiah 29:1 primarily employs **Epistolary Form**, signaling that the following content is a formal letter. This device immediately establishes a direct, personal, yet authoritative mode of communication between the prophet and the exiles, lending a sense of intimacy and urgency to the divine message. The verse also utilizes **Specificity and Naming**, meticulously listing the sender ("Jeremiah the prophet"), the diverse categories of recipients ("residue of the elders... priests... prophets... all the people"), the agent of their suffering ("Nebuchadnezzar"), and the precise geographical locations ("Jerusalem" and "Babylon"). This detailed enumeration grounds the prophecy in concrete historical reality, making it undeniably relevant and authentic for its original audience. Furthermore, there is an implicit **Contrast** between Jerusalem, the former center of their spiritual and national life, and Babylon, the land of their captivity. This geographical contrast underscores the profound shift in their circumstances and the challenge of maintaining their identity and faith in a foreign land.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 29:1 sets the stage for a profound theological truth: God's active engagement with His people even in their darkest hours of judgment and exile. It demonstrates that divine communication is not limited to the Promised Land or the Temple, but transcends geographical boundaries and circumstances of suffering. This verse affirms God's sovereignty over pagan rulers and nations, using them as instruments for His purposes, even when those purposes involve discipline. It also underscores the importance of true prophecy in guiding God's people, especially when faced with conflicting messages and false hopes. The letter's very existence signifies God's unwavering covenant faithfulness, providing a beacon of hope and instruction for a people grappling with displacement and despair, ultimately paving the way for a message of future restoration and flourishing.

* [Psalm 137:1](/psalm/137-1 "Psalm 137:1 - By the Rivers of Babylon")
* [Lamentations 1:1](/lamentations/1-1 "Lamentations 1:1 - How Lonely Sits the City")
* [Daniel 1:1-2](/daniel/1-1-2 "Daniel 1:1-2 - Nebuchadnezzar's Siege of Jerusalem and the First Deportation")

### REFLECTION AND APPLICATION
Jeremiah 29:1, though an introductory verse, carries immense weight for contemporary believers. It reminds us that God's word is not confined to sacred spaces or ideal circumstances; it reaches us even in our "Babylons"—periods of displacement, uncertainty, or hardship. Just as the exiles needed clear, authoritative guidance amidst false promises, we too must discern true wisdom from deceptive narratives in our lives, whether from cultural pressures, social media, or even within religious circles. This verse calls us to acknowledge God's sovereignty over all events, even those orchestrated by human powers that seem to work against us, recognizing that His hand is at work even in the most challenging seasons. It encourages us to receive God's instructions for navigating difficult times, trusting that His communication is a sign of His enduring presence and care, even when His plans require patience and perseverance. Our current "exile" may be spiritual, emotional, or circumstantial, but God's word remains a steadfast guide for living faithfully and purposefully within it.

#### Questions for Reflection
* **In what "Babylon" or challenging circumstances do I currently find myself, and how might God be communicating with me within it?**
* **How do I discern between true, God-given guidance and false promises or easy solutions in my life, especially when facing hardship?**
* **What does Jeremiah's act of sending a letter from a distant place teach me about God's commitment to His people, regardless of their physical location or dire situation?**

### FAQ
**Why did Jeremiah send a letter instead of delivering the message in person?**

Answer: Jeremiah was still in Jerusalem, and the exiles were in Babylon, a journey of hundreds of miles, making a personal visit impractical and likely impossible due to political restrictions. Sending a letter (H5612, _çêpher_) was the most practical and authoritative way to communicate a detailed, divinely inspired message to a large, dispersed community over such a distance. A written document also ensured the message's integrity and permanence, preventing distortion or misinterpretation, which was crucial given the prevalence of false prophets in Babylon. This method allowed the message to be read and re-read, providing ongoing guidance and a tangible counter-narrative to the false hopes being propagated by others, as seen in [Jeremiah 29:8-9](/jeremiah/29-8-9 "Jeremiah 29:8-9 - Warning Against False Prophets").

**Who were "the residue of the elders, priests, and prophets" mentioned as recipients?**

Answer: These were the key leaders and influential members of Judah's society who had been deported in the first wave of exile in 597 BC. "The residue" (H3499, _yether_) indicates that not all such individuals were taken, but a significant portion of the community's established leadership was. The "elders" (H2205, _zâqên_) represented civil and community leadership, the "priests" (H3548, _kôhên_) were responsible for religious and cultic life, and the "prophets" (H5030, _nâbîy'_) included both true and false prophets. Addressing these groups ensured that the message would reach those who shaped public opinion and spiritual understanding within the exiled community, particularly to counter the dangerous influence of false prophets promising a swift return, as seen in [Jeremiah 29:8](/jeremiah/29-8 "Jeremiah 29:8 - Do Not Be Deceived by False Prophets").

**What is the significance of Nebuchadnezzar being named explicitly in this verse?**

Answer: Naming Nebuchadnezzar (H5019, _Nᵉbûwkadneʼtstsar_) explicitly serves several purposes. Firstly, it grounds the prophecy in specific historical reality, confirming the precise context of the exile and the identity of the oppressor. Secondly, it powerfully reinforces God's sovereignty, demonstrating that even a powerful pagan king was an unwitting instrument in God's hands, fulfilling His divine judgment against Judah. This would have been a stark reminder to the exiles that their captivity was not merely a random political defeat but a consequence of their disobedience, orchestrated by God. It also implicitly counters any notion that their suffering was outside of God's control, as God had previously declared through Jeremiah that Judah would serve Babylon (e.g., [Jeremiah 27:6](/jeremiah/27-6 "Jeremiah 27:6 - God's Servant Nebuchadnezzar")).

### CHRIST-CENTERED FULFILLMENT
Jeremiah 29:1, by establishing the context for God's enduring communication with His exiled people, powerfully foreshadows the ultimate divine message delivered through Jesus Christ. Just as Jeremiah sent a letter (H5612, _çêpher_) to a dispersed and suffering community, God, in the fullness of time, sent His Son into a world alienated by sin, a world in profound spiritual exile from its Creator. Jesus is the living "Word" (H1697, _dâbâr_) of God made flesh, the ultimate and perfect divine communication (as affirmed in [John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh") and [Hebrews 1:1-2](/hebrews/1-1-2 "Hebrews 1:1-2 - God Has Spoken by His Son")). He came not merely with a written message, but as the very embodiment of God's presence, purpose, and plan for redemption. The exiles in Babylon yearned for a physical return to Jerusalem; similarly, all humanity, in its spiritual "captivity" to sin, yearns for reconciliation and reunion with God. Christ's sacrificial death on the cross provides the means for this ultimate "return," bringing those who were far off near (as described in [Ephesians 2:13](/ephesians/2-13 "Ephesians 2:13 - Made Near by the Blood of Christ")). He is the true Prophet, Priest, and King, gathering the scattered "residue" of humanity into His new covenant community, establishing a kingdom that transcends physical location and earthly captivity, offering true hope and a future that far surpasses any earthly restoration (as promised in [Revelation 21:1-4](/revelation/21-1-4 "Revelation 21:1-4 - New Heaven and New Earth")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Esther 9:20

¶ And Mordecai wrote these things, and sent letters unto all the Jews that [were] in all the provinces of the king Ahasuerus, [both] nigh and far,

Acts 15:23

And they wrote [letters] by them after this manner; The apostles and elders and brethren [send] greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:

Jeremiah 29:25

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,

Jeremiah 29:29

And Zephaniah the priest read this letter in the ears of Jeremiah the prophet.

Hebrews 13:22

And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.

Revelation 2:1

¶ Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;

Revelation 2:3

And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted.