Exegetical and Hermeneutical Commentary of Jeremiah 29:11
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.
11. For I know ] an assurance on Jehovah’s part that He forgets them not, even though they be far from their proper land.
the thoughts that I think ] i.e. My purposes.
hope in your latter end ] For mg. a latter end and hope cp. Pro 23:18; Pro 24:14; Pro 24:20.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. Thoughts of peace] Here God gives them to understand,
1. That his love was moved towards them.
2. That he would perform his good word, his promises often repeated, to them.
3. That for the fulfilment of these they must pray, seek, and search.
4. That he would hearken, and they should find him; provided,
5. They sought him with their whole heart, Jer 29:10-13.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This deliverance will not depend upon your merits, but upon my own mercy and kind thoughts and purposes. I have for the seed of Abraham my servant, and I am resolved in my own thoughts what to do; I intend not the blotting out of the name of Israel from the earth, but to give such an end to their trouble as themselves expect and desire, though not so soon as they may expect it, being deceived by their prophets. There shall be an end of your captivity in my time, and that is after you shall have fulfilled seventy years in that captivity.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. I knowI alone; notthe false prophets who know nothing of My purposes, thoughthey pretend to know.
thoughts . . . I think(Isa 55:9). Glancing at theJews who had no “thoughts of peace,” but only of “evil”(misfortune), because they could not conceive how deliverancecould come to them. The moral malady of man is twofoldat one timevain confidence; then, when that is disappointed, despair.So the Jews first laughed at God’s threats, confident that theyshould speedily return; then, when cast down from that confidence,they sank in inconsolable despondency.
expected endliterally,”end and expectation,” that is, an end, and that such anend as you wish for. Two nouns joined by “and,” standingfor a noun and adjective. So in Jer36:27, “the roll and the words,” that is, the roll ofwords; Ge 3:16, “sorrow andconception,” that is, sorrow in conception. Compare Pr23:18, where, as here “end” means “a happy issue.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For I know the thoughts that I think towards you, saith the Lord,…. The purposes and resolutions of his heart concerning their welfare, particularly the restoration of them to their own land; these were within him, and known to him, and him only; they were remembered by him, and continued with him, as the “thoughts of his heart are to all generations”; and so would not fail of being performed; men think and forget what they have thought of, and so it comes to nothing; but thus it is not with God; he has taken up many thoughts in a way of love, grace, and mercy, concerning sinful men; about their election in Christ; a provision of all spiritual blessings for them; redemption and salvation by Christ; their effectual calling, adoption, and eternal life:
thoughts of peace, and not of evil: or “for evil” t; these thoughts were concerning the temporal peace and prosperity of the Jews in Babylon, and not of anything to their hurt; yea, even their captivity was for their good, Jer 24:5; and thoughts concerning his spiritual Israel, their peace and reconciliation with God, and the manner of bringing it about, by the blood, sufferings, and death of his Son in human nature, with whom he consulted and agreed about this matter; and concerning their inward spiritual peace of mind and conscience now, and their eternal peace hereafter: nor does he ever think of evil for them; whatever evil he thinks towards others, angels or men, he thinks none towards them; and whatever evil befalls them, he means it for good, and it does work for good unto them; he cannot think otherwise concerning them, consistent with his everlasting and unchangeable love to them; since he has designed so much good for them, does so much to them, and has so much to bestow upon them. The issue of all which is,
to give you an expected end; a very desirable one; such as they wished and hoped to have, and expected; such as would put an end to all their troubles, and put them into the enjoyment of all good things promised and waited for. This, in the mystical sense, may have reference to the Messiah, in whom all God’s thoughts of peace, concerning his special people, issue; he is the Alpha and Omega, the beginning and the end, of all things, Re 1:8; of all things in creation; of the Scriptures, promises and prophecies of it: “the end of the law for righteousness”,
Ro 10:4: the fulfilling end of it, by his obedience, and sufferings, and death; and who was to come, and did come, at the end of the Jewish world, at the end of their civil and ecclesiastical state: he was long promised and prophesied of and was much waited for and expected, by the saints before the flood; from thence to Moses; from Moses to David; from David to the Babylonian captivity; from thence to the times of his coming, when there was a general expectation of him; and expected end was then given, as an instance of grace and good will to men. It may also be applied to salvation by Christ; the end of all God’s gracious purposes and designs; the end of the covenant of grace, the provisions, blessings, and promises of it; the end of Christ’s coming into the world, and of his obedience and death; the end of his prayers and preparations now in heaven; and the end of the faith of the saints on earth: this is an end hoped, waited for, and expected by faith; and for which there is good reason; since it is wrought out, prepared, and promised; saints are heirs of it; and now it is nearer than when they believed; and will be bestowed as a free grace gift, through Jesus Christ our Lord; and will be enjoyed as the issue and result of God’s eternal thoughts of peace concerning them. Some render it, “an expected reward” u; which is given at the end of the work: others, “posterity and hope” w; a numerous posterity, and hope and expectation of good things from the Lord, promised in the days of the Messiah.
t “et non in malum”, Montanus, Cocceius, Schmidt. u “mercedem et quidem expectatam”, Piscator; so Ben Melech. w “Posteritatem et spem”, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
He confirms the same thing, and employs many words, because it was difficult to raise up minds wholly broken down. For the world labors under two extreme evils, — they sink in despair, or are too much exalted by foolish pride: nay, there is no moderation except when ruled by God’s Spirit we recumb on his word; for when they devise vain hopes for themselves, they are immediately rapt up above the clouds, fly here and there, and in short think that they can climb into heaven; this is the excess of vain and foolish confidence: but when they are dejected, then they fall down wholly frightened, nay, being astonished and lifeless they lose every feeling, receive no comfort, and cannot taste of anything which God promises. And both these evils prevailed evidently among the Jews. We have seen how much the Prophet labored to lay prostrate their pride and arrogance; for they laughed at all threatenings, and remained ever secure; though God, as it were, with an armed hand and a drawn sword menaced them with certain destruction, yet nothing moved them. And when they were driven into exile, they were extremely credulous when the false prophets promised them a quick return; while, in the meantime, God, by his servants, shewed to them that he would be gracious to them, and after seventy years would become their deliverer; but they were deaf to all these things, nay, they rejected with disdain all these promises, and said,
“
What! will God, forsooth, raise up the dead!” (Eze 37:12)
This, then, is the reason why the Prophet now speaks so largely of their future redemption: it was difficult to persuade the Jews; for as they thought that they would soon return to their own country, they could not endure delay, nor exercise the patience which God commanded. They were at the same time, as we have said, quite confident, inasmuch as the false prophets filled their minds with vain hopes.
He therefore says, I know the thoughts which I think towards you Some think that God claims here, as what peculiarly belongs to him, the foreknowledge of future things; but this is foreign to the Prophet’s meaning. There is here, on the contrary, an implied contrast between the certain counsel of God, and the vain imaginations in which the Jews indulged themselves. The same thing is meant when Isaiah says,
“
As far as the heavens are from the earth, so far are my thoughts from your thoughts,” (Isa 55:9)
for they were wont absurdly to measure God by their own ideas. When anything was promised, they reasoned about its validity, and looked on all surrounding circumstances; and thus they consulted only their own brains. Hence God reproved them, and shewed how preposterously they acted, and said, that his thoughts were as remote from their thoughts as heaven is from the earth. So also in this place, though the two parts are not here expressed; the Prophet’s object was no other than to shew, that the Jews ought to have surrendered themselves to God, and not to seek to be so acute as to understand how this or that would be done, but to feel convinced that what God had decreed could not be changed.
It must yet be remarked, that he speaks not here of his hidden and incomprehensible counsel. What then are the thoughts of which Jeremiah now speaks? They were those respecting the people’s deliverance, after the time was completed, for God had promised that he would then be propitious to his Church. We hence see that the question here is not about the hidden counsels of God, but that the reference is simply to the word which was well known to the Jews, even to the prophecy of Jeremiah, by which he had predicted that the Jews would be exiles for seventy years, and would at last find that their punishment would be only a small chastisement, as it would only be for a time: I know then my thoughts But still he indirectly condemns the Jews, because they entertained no hope of deliverance except from what came within the reach of their senses. He then teaches us that true wisdom is to obey God, and to surrender ourselves to him; and that when we understand not his counsel, we ought resignedly to wait until the due time shall come.
He says that they were thoughts of peace, (214) that is, of benevolence. Peace, as it has been often said, is taken for felicity, as in Jer 29:7,
“
For the peace of Babylon shall be your peace;”
that is, if Babylon be prosperous, you shall be partakers of the same happiness. So now, in this place, God declares that his thoughts were those of peace, for he designed really to shew by the effect his paternal kindness towards his people.
He afterwards adds, that 1 may give you the end and the expectation By אחרית, achrit, which means in Hebrew the last thing, we are to understand here the end, as though he had said, that it was to be deemed as final ruin, when people had been driven away to a foreign land. For it was no small trial when the Jews were deprived of that land which was the rest and habitation of God; it was the same as though they had been cut off from every hope: it was then a sort of repudiation, and repudiation was a kind of death. But here God declares that he would put an end to their exile, as it was to be only for a time. It is hence to be inferred, that the people did not perish when they were led into exile, but that they were only chastised by God’s hand.
He adds expectation, which Jerome has rendered “patience,” but in a very forced manner. There is, indeed, no doubt but that by this second word the Prophet more fully and clearly expressed what he meant by the first word, אחרית , achrit, even the end that was wished or desired, I will then give you the end, even that ye may enjoy the promises, as ye wish and expect, and ought to hope for, since God has made them. (215) Here I will make an end.
(214) The word for “thoughts” might often be rendered “purposes,” as it is sometimes in our version. The thoughts of God are his purposes. So here: “For I — I know the very purposes which I am purposing respecting you, saith Jehovah, — purposes of peace and not for evil, to restore you to this place.” God, in saying, “to this place,” represented himself as dwelling at Jerusalem, in the temple, where he had promised his presence.
In mentioning purposes and not purpose, the intention probably was to shew its firmness and certainty. The Hebrews sometimes used the plural number in order to enhance the meaning, as “wisdoms” for perfect wisdom, in Pro 9:1. Then the meaning of the word would be, “the very sure purpose;” and in a version, the meaning, and not the word literally, ought to be given. — Ed.
(215) These two words are omitted in the Sept.; “the end and patience,” is the Vulg.; “the end and hope,” the Targ.; “the hope,” only, the Syr. It is better to retain the words apart than to unite them, as many have done: “the end” was that of their troubles and exile, and “the expectation” was that of a return to their own country, — two things completely distinct though cotemporaneous: “To give you the end (of your exile) and the expectation (of a return,)” that is, the fulfillment of it. It is a metonymy, expectation is put for its object, or the thing expected. — Ed.
Fuente: Calvin’s Complete Commentary
4. A word of hope for the captives (Jer. 29:11-14)
TRANSLATION
(11) For I know the plans which I am making for you (oracle of the LORD)plans of peace and not calamity, to give to you a future and hope. (12) When you call upon Me and come and pray unto Me I will hearken unto You. (13) When you seek Me you will find Me. When you seek Me with all your heart (14) then I will be found by you (oracle of the LORD). I will reverse your fortunes and will gather you from all the nations and from all the places where I have driven you (oracle of the LORD), and I will cause you to return unto the place from which I sent you into exile.
COMMENTS
Since the explicit declaration that the exile is to last seventy years probably would have caused discouragement and doubt in the hearts of the captives, Jeremiah quickly adds in Jer. 29:11-14 a note of hope. God assures them that His thoughts toward them are for their peace and wellbeing and not their destruction. I know the thoughts that I think toward you! The pronoun in the Hebrew is emphatic. God knows His plan and purpose even when men are unable to comprehend and fathom the circumstances of life. The exiles needed to hear this. They needed to realize that their captivity was not an accident but was part of Gods plan for them as a people. No matter how tragic their seventy-year sojourn in Babylon seemed, they must believe that the entire episode was for their ultimate good and well-being.
God assures the people through His prophet that He will give to them a latter end and hope (ASV margin). They do have a future as a people. Though they were at present exiles in a foreign land, though their homeland was yet to be devastated by the hated Babylonians (Jer. 29:16-19), God still had a wonderful purpose for His people. Wrapped up in the words Clatter end and hope are all the blessings of the Messianic salvation.
Genuine conversion of the people will be both a result of the seventy years of captivity and a prerequisite for deliverance from captivity (Jer. 29:12-14). The captivity must last seventy years in order to effect the change in the moral and spiritual disposition of the people depicted in these verses. The old rebellious generation would die and a new generation would arise which would turn to God. Return to the homeland would only be possible when they seek the Lord with all of their heart. God would answer their prayer and bring them back to the land of their birth. In other words when the people are restored to God, they will be restored to their homeland. Just as predictions of disaster are conditional upon whether the people persist in their evil, so are the promises of God dependent upon repentance. The dire and dreary circumstances of the captivity gave the Jewish people an opportunity to learn trust and reliance upon God. God often brings His people into difficult places so that they might learn to cast themselves upon Him.
Fuente: College Press Bible Study Textbook Series
(11) For I know the thoughts . . .The word used for saith the Lord implies that the gracious promise came to the prophets soul as an oracle from heaven. In the thoughts of God there is, perhaps, a reference to what had been said before of the Babylonian exiles in Jer. 24:6.
To give you an expected end.Better, to give you a future (that which is to be hereafter) and a hope. This is the literal rendering of the words, and it is far more expressive than that of the English version. An expected end may be one from which we shrink in fear or dislike. Each word, in the amended translation, has its full meaning. The future tells them that their history as a people is not yet over; the hope that there is a better time in store for them. To wait for that future, instead of trusting in delusive assurances of immediate release, was the true wisdom of the exiles.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. An expected end Literally, a destiny (a future) and a hope; that is, a desirable future.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 1064
GOD WILL BE FOUND OF SINCERE WORSHIPPERS
Jer 29:11-13. 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. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart.
THE calamities which God inflicts upon mankind in this world are intended to bring them to repentance; and though he often removes his rod in anger, when he sees that it produces not the desired effect, yet he often continues to punish till he sees that the heart is humbled for its iniquity. Thus he dealt with the Jews whom he sent captive to Babylon. They at first despised his chastening, and promised themselves a speedy return to their native land: but he declared that their captivity should be protracted to the end of seventy years; and that, at the expiration of that time, when they should have learned to acknowledge him, he would again appear for them, and bring them back in answer to their fervent petitions. His declaration respecting this suggests to us two important observations:
I.
Gods purposes of love and peace shall all in due time be accomplished
God has thoughts of peace towards many who never think of him
[Even before the foundation of the world God determined to remedy the evils which he foresaw sin would bring upon mankind. When our first parents were ruined, and fled from his face, he sought them out and communicated to them his gracious intentions relative to the substitution of his Son, in their stead. And while the Jews were imbruing their hands in the blood of his Son, it was his fixed purpose to pour down his Spirit upon them, and to bring them into a state of reconciliation with himself. And have we not also reason to confess, that whatever we either possess or hope for is the result of his purpose and grace which he purposed in Christ Jesus before the world began [Note: 2Ti 1:9.]? Yea, who can tell, but that, at this moment, some careless sinner is the object of his special attention, and that this is the very hour, wherein his merciful designs shall be matured and executed?]
These thoughts of his shall all in due season be accomplished
[It may be a long time before his eternal counsels are manifested by visible and correspondent acts. But not one of his purposes shall ever be frustrated. Paul was a chosen vessel unto him, and separated, in the Divine intentions, from his mothers womb [Note: Act 9:15. Gal 1:15.]: but how long was he suffered to go on in the most inveterate enmity against Christ and his Gospel! Yet when his hour was come, God stopped him in his mad career, and transformed a bitter persecutor into a zealous Apostle. Thus it was that Zaccheus also was made a partaker of Christs salvation, when he thought of nothing but gratifying a foolish curiosity [Note: Luk 19:4-5; Luk 19:9.]. And thus many of us also received our first serious impressions, when we were far enough from desiring to fear God. And it is a comfortable reflection, that many, who are yet dead in trespasses and sins, are in the Divine purpose predestinated to the adoption of children [Note: Eph 1:5.], and will one day be heirs of God, and joint-heirs with Christ.]
Nor shall any expectations founded upon his word be ever disappointed
[Improbable as the deliverance of the Jews from Babylon was, God brought them out at the appointed time. And as he gave them an expected end, so will he to all of us. If an ungodly man begin to look unto the Lord Jesus Christ for repentance and remission of sins, he shall not look to him in vain. If an afflicted or tempted soul flee to him for consolation and succour, the desired aid shall not be withheld. Provided only we rely on his word, and not on any presumptuous imaginations of our own, we may rest assured that he will interpose effectually on our behalf.]
But however fixed his purposes may be,
II.
They must nevertheless be called forth by the exercise of fervent prayer
God has appointed prayer as the means of obtaining his blessings
[This is the universal voice of Scripture, Ask, and ye shall have. Even where God most freely promises his blessings, he still says, Nevertheless I will be inquired of by the house of Israel to do it for them [Note: Eze 36:37.]. We do not say that he never deviates from this method of conveying his mercies; for sometimes he is found of them that sought him not, and known to them that inquired not after him [Note: Isa 65:1.]: But the earnestness with which this duty of prayer is inculcated in the text, is of itself a sufficient proof that we are to expect no blessing without it. God would have us know, and feel our wants; and by opening them before him, get our own hearts affected with them. If at any time he vouchsafe his blessings to those who have not sought him, he instantly stirs them up to prayer, which is as necessary to the welfare of a regenerate soul, as breathing is to the existence of a new-born infant.]
Nor should a discovery of his purposes relax, but rather quicken, our diligence in prayer
[This was the effect which was produced on Daniel as soon as ever he learned that the time fixed for Israels captivity was near its termination [Note: Dan 9:2-4.]. Nor should it produce any other effect on us. As well might Hezekiah have declined the use of food because God had prolonged his life fifteen years, as we neglect the means of spiritual advancement, if we knew that God had predestinated us unto life. On the contrary, the certain prospect of success is our greatest encouragement to pray, and to comply with any terms which God has prescribed.]
If we use these means aright, we may be sure we shall attain whatsoever his unerring wisdom sees to be good for us
[God has never said to the seed of Jacob, seek ye me in vain [Note: Isa 45:19.].. On the contrary he will hearken to our cry with parental tenderness, he will discover to the inquiring soul the riches of his grace, and enable us to comprehend with all saints the height and depth of his love which passeth knowledge. But then we must pray in earnest and, search for him with our whole heart [Note: Lev 26:40-41, Deu 4:29.] It is not a mere listless petition that will prevail with him; we may ask and not have, if we thus ask amiss: but importunate and believing prayer shall bring down every blessing which God himself is able to bestow.]
This subject will be found of peculiar use,
1.
To humble the proud
[Every natural man conceives that his salvation must arise solely from his own exertions. But here we are taught to trace all our inclination and ability for what is good to God, who, in the prosecution of his eternal purposes, imparts both the one and the other to our souls [Note: See also Eph 1:11 and Php 2:13.]. Let us learn, then, to acknowledge him in all that we have received, and to look to him for all that we want. And let the hope, that there may yet be in his heart many undiscovered thoughts of peace towards us, stimulate us to fervent prayer, and diligent exertions.]
2.
To awaken the secure
[Some will pervert the truths of God, and say that their exertions are useless, if God have not thoughts of peace towards them; and superfluous, if he have. But Gods decrees are no rule of action for us, seeing that they are hidden from us: it is his precepts, which we are to regard; and if we will not seek him according to his command, we can have no hope that we shall ever find him. Will any man then consign himself deliberately to perdition, because he does not absolutely know that God has ordained him unto life? Should we not justly blame a man who made the uncertainty of life a reason for refusing bodily sustenance? yet he would act as rationally as the other. Let this then be known; the man that lives without God, will die without hope; and, when he perishes, he must accuse, not the hidden purposes of God, but his own folly, sloth, and negligence.]
3.
To comfort the feeble-minded
[Some, who are diligent in the use of means, are apt to perplex themselves with doubts respecting the Divine decrees. But they have within themselves the very best answer to all their doubts: let them only ask themselves, Whence arose my desires after God? Whence is it that I am enabled to seek him in any measure? The snare will then instantly be broken: for, the aid they have already received from God, is a far better ground for concluding that he has designs of peace towards them, than any remaining imperfections can be, of his purpose to reject them. Only then wait upon God in prayer, and rest assured that a praying soul can never perish. Continue to ask, and you shall have; for however secret his purposes may be, his promises are plain and sure: and he says, Ye shall find me, when ye shall search for me with your whole heart.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Jer 29:11 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.
Ver. 11. For I know the thoughts that I think. ] God’s thoughts run upon his children, the children of affliction especially, as a father’s do upon his dear children. Omnis in Ascanio, &c.
To give you an expected end.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
an expected end. Figure of speech Hendiadys. Hebrew “an end and an expectation” = an end, yea, an end which I have caused you to hope for: i.e. a hoped-for end.
Fuente: Companion Bible Notes, Appendices and Graphics
I know: Job 23:13, Psa 33:11, Psa 40:5, Isa 46:10, Isa 46:11, Isa 55:8-12, Mic 4:12, Zec 1:6, Zec 8:14, Zec 8:15
thoughts: Jer 3:12-19, Jer 30:18-22, Jer 31:1 – Jer 33:26, Isa 40:1 – Isa 46:13, Eze 34:11-31, Eze 36:1 – Eze 37:28, Eze 39:1-29, Hos 2:14-23, Hos 3:5, Hos 14:2-9, Joe 2:28-32, Amo 9:8-15, Mic 5:4-7, Mic 7:14-20, Zep 3:14-20, Zec 9:9-17, Zec 12:5-10, Zec 14:20, Zec 14:21, Rev 14:8-14
expected end: Heb. end and expectation, Lam 3:26
Reciprocal: 1Ki 8:20 – hath performed Neh 1:9 – if ye turn Neh 5:19 – Think Psa 102:17 – He will Psa 139:17 – precious Pro 23:18 – surely Ecc 3:17 – for Isa 9:13 – neither Isa 14:24 – Surely Isa 30:19 – he will Isa 40:2 – warfare Jer 15:11 – verily I Jer 31:17 – General Eze 36:37 – I will yet Zec 13:9 – they shall call Act 27:31 – Except 1Co 10:13 – make
Fuente: The Treasury of Scripture Knowledge
GODS THOUGHTS OF PEACE
The thoughts that I think toward you.
Jer 29:11
I. God thinking of us in our need.I am poor and needy, yet the Lord thinketh upon me. Yet is an interpolation of the English version. It would be nearer the truth to say, therefore the Lord thinketh upon me. Why is it necessary to emphasise the fact that God thinks of men? (1) Men were saying in Israels days of trial that God had given them up, and that these evil times were only the beginning of the end. Even so; men are now making light of the Gospelpreaching other Gospels not stamped with the Divine character of free grace. Any delusion is easier for the sinner to believe than that God is altogether loving and graciouseven to him in his sin. (2) Uneasy consciences suggest a gloomy view of the sinners case. It is the duty of conscience to condemn the sinner and make him feel his sin; but it is the work of the Gospel to persuade him of the all-forgiving mercy of God. The prophet sets Gods word against that of false witnesses. So let us hold to the message. God has not put us out of His kindly thought. For
II. God protests the peaceableness of His thoughts towards Israel: thoughts of peace.Conscience makes cowards of us all. The wicked fleeth when no man pursueth. Even so the sinner flees from God, because he argues that since he has been so long at war with God, God must be at war with him. As God did not leave Israel in Babylon, so He will not leave us in our sins if we accept His salvation.
The Old Testament man cries, Woe is me! for I have seen the Lord. The New Testament man says, Depart from me; for I am a sinful man, O Lord! Everybody knows there must be a distance put between God and sin, but the spiritually enlightened know that the proper way is to put away sinnot to ask God to leave us. He who understands the Gospel knows that God has put away sin by the sacrifice of Jesusthat Jesus has put away sin by the sacrifice of Himself. Hence, God can think thoughts of peace and not of evil concerning the sinner. It was for the sake of a Christ to be crucified that God could deal mercifully with Israel: it is for the sake of a Christ Who has been crucified that He can think thoughts of peace concerning us. The sinner flees from God. The God of his imagination may be a God of vengeance and of evil thoughts about us. But the true picture of God is here given. The thoughts that I thinkthoughts of peace, and not of evil.
III. Jeremiah closes the verse by saying God is to give His people an expected end.Let us ask ourselves what kind of end ought we to expect as the gift of a God full of such thoughts as God protests He has towards us? Fill in all your best and noblest expectations or thoughts of love, peace, eternal blessings, home comforts for ever, with no interruptionsthese are all in the promise of God; no good thing will He withhold from those who close with His offers of mercy.
When we have learned to expect great things from God, we shall begin to get great things. All things are ours in Christdeliverance from captivity included. Sin and Satan are no more powerful to hold us than Babylon and Nebuchadnezzar to hold Israel, when Gods word of peace and goodwill is accepted by us.
Illustration
In a land where the custom of the vendetta was practised, a man had the cruel (supposed) duty laid on him of vindicating the death of his brother, who had been slain in a sudden heat of passion by his own dearest friend. He set out on the odious task, but on his way he learned that another member of his family had already avenged the murder on a member of the murderers family. Delighted to be set free from the burden of shedding his friends blood, he now pursued him to let him know that the old peace need not be disturbed; the vile custom was satisfied. But it was long before he could get his errand of mercy accomplished. The murderer ever fled from his approach, fearing vengeance, though it was mercy that brought his comrade after him.
Fuente: Church Pulpit Commentary
Jer 29:11. Thoughts and think have the same meaning except as to grammatical form, the first being a noun and the other a verb. The clause means that God understood what he wras planning concerning his people. The plots referred to in this place were in regard to the restoration of the people of God to their own country.
Fuente: Combined Bible Commentary
The Lord’s plans for His people were for their ultimate welfare, not endless calamity. They would have a future beyond the Exile, so they could have hope.