Now these are the words of the letter Hebrew, דברי הספר, the words of the book, or writing, as both the LXX. and the Vulgate translate it. Although this title announces but one, Blaney gives it as his opinion that this chapter undeniably contains the substance of two writings sent at different times, which, he says, “is evident from comparing Jer 29:28 with Jeremiah 29:4-5, and that the distinction between them is at the end of Jeremiah 29:20. For in the first the prophet exhorts the captives to accommodate themselves to their present circumstances, under an assurance that their captivity would last to the end of seventy years; after which period, and not before, God would visit and restore them. And to prevent their listening to any false suggestions that might flatter them with hopes of a speedier return, he informs them of what would happen to their brethren that were left behind at Jerusalem, for whom a harder fate was reserved than for those that had been carried away. After this, finding, as it should seem, upon the return of the messengers, the little credit the first message had met with, he sends a second to the same persons, denouncing the divine judgments against three of their false prophets, by whose influence chiefly the people had been prevented from hearkening to his good advice.” The time when one or both of these written declarations of the divine will was sent to Babylon is not known, but it is thought to have been at the beginning of Zedekiah's reign. By the residue of the elders, Lowth thinks that the remnant of the members of the Sanhedrim is intended, who were carried away captive in the third year of Jehoiakim's reign, (Daniel 1:3,) or in Jeconiah's captivity, (see 2 Kings 24:14,) many of whom might die by the hardships they suffered in their transportation. These, being persons of authority, were more likely to influence the rest of the people, and induce them to hearken to the prophet's advice. Houbigant, however, not content with this interpretation, renders it, Unto the principal elders. Instead of prophets, here the LXX. read ψευδοπροφητας, false prophets: but the Chaldee understands by the word the scribes or doctors of the law; while others again think that Ezekiel, (carried away with Jeconiah,) Daniel, and other prophets of the captivity, may be meant.
Related Commentaries of Jeremiah 29:1
Jeremiah 29:1
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;