(after Jeconiah the king, the queen mother, the eunuchs, the princes of Judah and Jerusalem, the craftsmen, and the smiths, had departed from Jerusalem),
Parallel Translations
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(after Jeconiah the king, the queen mother, the eunuchs, the princes of Judah and Jerusalem, the craftsmen, and the smiths, had departed from Jerusalem),
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(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;)
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after that Jeconiah the king, and the queen-mother, and the officers, and the princes of Judah and Jerusalem, and the craftsmen, and the smiths, were departed from Jerusalem;
Cross-references (9)
Passages linked to Jeremiah 29:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Jeremiah 22:24-28 “As I live,” says Yahweh, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand, I would still pluck you from there. I would give you into the hand of those who seek your life, and into the hand of them of whom you are afraid, even into the hand of Nebuchadnezzar king of Babylon, and into the hand of the Chaldeans. I will cast you out with your mother who bore you into another country, where you were not born; and there you will die. But to the land to which their soul longs to return, there they will not return.” Is this man Coniah a despised broken vessel? Is he a vessel in which no one delights? Why are they cast out, he and his offspring, and cast into a land which they don’t know?
- 2 Kings 24:12-16 and Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers; and the king of Babylon captured him in the eighth year of his reign. He carried out from there all the treasures of Yahweh’s house, and the treasures of the king’s house, and cut in pieces all the vessels of gold, which Solomon king of Israel had made in Yahweh’s temple, as Yahweh had said. He carried away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and the smiths. No one remained, except the poorest people of the land. He carried away Jehoiachin to Babylon, with the king’s mother, the king’s wives, his officers, and the chief men of the land. He carried them into captivity from Jerusalem to Babylon. All the men of might, even seven thousand, and the craftsmen and the smiths one thousand, all of them strong and fit for war, even them the king of Babylon brought captive to Babylon.
- 2 Chronicles 36:9-10 Jehoiachin was eight years old when he began to reign, and he reigned three months and ten days in Jerusalem. He did that which was evil in Yahweh’s sight. At the return of the year, king Nebuchadnezzar sent and brought him to Babylon, with the valuable vessels of Yahweh’s house, and made Zedekiah his brother king over Judah and Jerusalem.
- Jeremiah 27:20 which Nebuchadnezzar king of Babylon didn’t take when he carried away captive Jeconiah the son of Jehoiakim, king of Judah, from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem;
- 2 Kings 9:32 He lifted up his face to the window, and said, “Who is on my side? Who?” Two or three eunuchs looked out at him.
- 2 Kings 20:18 ‘They will take away some of your sons who will issue from you, whom you will father; and they will be eunuchs in the palace of the king of Babylon.’ ”
- Jeremiah 24:1 Yahweh showed me, and behold, two baskets of figs were set before Yahweh’s temple, after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon.
- Jeremiah 28:4 I will bring again to this place Jeconiah the son of Jehoiakim, king of Judah, with all the captives of Judah, who went to Babylon,’ says Yahweh; ‘for I will break the yoke of the king of Babylon.’ ”
- Daniel 1:3-21 The king spoke to Ashpenaz the master of his eunuchs, that he should bring in some of the children of Israel, even of the royal offspring and of the nobles; youths in whom was no defect, but well-favored, and skillful in all wisdom, and endowed with knowledge, and understanding science, and who had the ability to stand in the king’s palace; and that he should teach them the learning and the language of the Chaldeans. The king appointed for them a daily portion of the king’s dainties, and of the wine which he drank, and that they should be nourished three years; that at its end they should stand before the king. Now among these were of the children of Judah: Daniel, Hananiah, Mishael, and Azariah. The prince of the eunuchs gave names to them: to Daniel he gave the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego. But Daniel purposed in his heart that he would not defile himself with the king’s dainties, nor with the wine which he drank. Therefore he requested of the prince of the eunuchs that he might not defile himself. Now God made Daniel find kindness and compassion in the sight of the prince of the eunuchs. The prince of the eunuchs said to Daniel, “I fear my lord the king, who has appointed your food and your drink. For why should he see your faces worse looking than the youths who are of your own age? Then you would endanger my head with the king.” Then Daniel said to the steward whom the prince of the eunuchs had appointed over Daniel, Hananiah, Mishael, and Azariah: “Test your servants, I beg you, ten days; and let them give us vegetables to eat, and water to drink. Then let our faces be examined before you, and the face of the youths who eat of the king’s dainties; and as you see, deal with your servants.” So he listened to them in this matter, and tested them for ten days. At the end of ten days, their faces appeared fairer, and they were fatter in flesh, than all the youths who ate of the king’s dainties. So the steward took away their dainties, and the wine that they would drink, and gave them vegetables. Now as for these four youths, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and dreams. At the end of the days which the king had appointed for bringing them in, the prince of the eunuchs brought them in before Nebuchadnezzar. The king talked with them; and among them all was found no one like Daniel, Hananiah, Mishael, and Azariah. Therefore stood they before the king. In every matter of wisdom and understanding, concerning which the king inquired of them, he found them ten times better than all the magicians and enchanters who were in all his realm. Daniel continued even to the first year of king Cyrus.
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John Calvin 1540 · Public Domain He mentions the time when the book was sent,…
He mentions the time when the book was sent, even after the calamity which had happened, when King Jeconiah and his mother were driven into exile, and Zedekiah, his successor, was made governor in his place, as we shall presently see. It was then during these beginnings of a change that Jeremiah wrote. All things were then in such a ferment, that some feared more than what was necessary, and others entertained vain hopes, as the case usually is in a disordered state of things. It was then after this fresh calamity that Jeremiah wrote, as his words most especially shew. He might indeed, as in other instances, have mentioned the year; but as he plainly declares that this happened after the departure of Jeconiah, his purpose is sufficiently evident, even that he wished in due time to give some relief to their sorrow, who might have succumbed under it, had not God in a manner stretched forth his hand to them. For we know that fresh grief is difficult to be borne; and hence it is that it is called a bitter grief; for it was a grievous novelty, when they were violently and suddenly dragged out of their quiet nests. It was then Jeremiah’s object at that time to give them some comfort; he also saw that those who were left in Judea were greatly disturbed and continually agitating new schemes; for Zedekiah’s kingdom was not as yet established, and they despised him and were ever looking for their own king. As, then, things were thus in disorder at home, and as the miserable exiles especially, were at first very grievously afflicted, Jeremiah set before them a seasonable remedy. This then is the reason why he points out the time.
The mother of Jeconiah, we know, was led away with him into captivity; and she is called, הגבירה, egebire; for though she was not properly the queen, she yet ruled in connection with her son. Some render סריסים, sarisim, eunuchs; but I prefer the word “chiefs;” and hence is added the word שרי, shari, princes, that is, the courtiers, who governed the people, not only in Jerusalem, but through the whole of Judea. He also adds the artificers and sculptors, for Nebuchadnezzar had chosen the best of them; he had deprived the city of its nobles, that there might be none of authority among the Jews to venture on any new attempt; and then he had taken away those who were useful and ingenious, so that he left them no sculptors nor artificers. It now follows, —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Meaning, Jeconiah’s mother.
Meaning, Jeconiah’s mother.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jer 29:2 (After that Jeconiah the king, and the…
Jer 29:2 (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;)
Ver. 2. After that Jeconiah the king, and the queen, and the eunuchs.] Angusta et eunuchi. These eunuchs were chamberlains to queens; but not always so bold with them as Stephen the Persian presumed to be with the queen mother of the emperor Justinian II: quam flagellis sicuti servam castigavit whom he corrceted with a whip just as a servant. {a} See Jer 24:1-2.
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{a} Func.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain After this captivity.
After this captivity.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain After that Jeconiah the king,.... Of Judah; the same…
After that Jeconiah the king,.... Of Judah; the same with Jehoiachin, who was carried captive into Babylon when he had reigned but three months:
and the queen; not Jeconiah's wife, for he had none; but his mother, whose name was Nehushta, and who was carried captive with him, Kg2 24:8;
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and the eunuchs; or "chamberlains" to the queen; the Targum calls them princes; these were of the king's household, his courtiers; and such persons have been everywhere, and in all ages, court favourites:
and the princes of Judah and Jerusalem; the noblemen and grandees of the nation:
and the carpenters, and the smiths, were departed from Jerusalem; whom Nebuchadnezzar took with him, partly for his own use in his own country; and partly that the Jews might be deprived of such artificers, that could assist in fortifying their city, and providing them with military weapons; See Gill on Jer 24:1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Joseph Benson 1811 · Public Domain Jer 29:2-3. After that Jeconiah and the queen, &c.…
Jer 29:2-3. After that Jeconiah and the queen, &c. — By the queen is meant Jeconiah’s mother: see 2Ki 24:12-15, where an account is given of this captivity. And the eunuchs — Or court-officers, as Dr. Waterland renders it; and the princes of Judah and Jerusalem — Men of authority and influence among the people. By the hand of Elasah, &c. — Zedekiah having some occasion to send two messengers to Babylon, Jeremiah, knowing that as there were false prophets at Jerusalem who fed the people with hopes of a speedy return, so there were some with them in Babylon, writes and sends the following prophecy by these two messengers, to quiet the people’s minds, disturbed by these false prophets, and excited to vain hopes, for which there was no ground at all.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The queen - The queen-mother.
The queen - The queen-mother.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Queen. Nohesta. --- Eunuchs. Real, (Hebrew) or "Grandee." (Chaldean)…
Queen. Nohesta. --- Eunuchs. Real, (Hebrew) or "Grandee." (Chaldean) --- Engravers. Chap. xxiv. 2.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain queen--Nehushta, the queen mother, daughter of Elnathan (Kg2 24:8,…
queen--Nehushta, the queen mother, daughter of Elnathan (Kg2 24:8, Kg2 24:15). (Elnathan, her father, is perhaps the same as the one mentioned in Jer 26:22). She reigned jointly with her son.
princes--All the men of authority were taken away lest they should organize a rebellion. Jeremiah wrote his letter while the calamity was still recent, to console the captives under it.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 2, 3. The queen — Rather, the queen-mother, Nehushta,…
2, 3. The queen — Rather, the queen-mother, Nehushta, daughter of Elnathan. See Jer_13:18, and 2Ki_24:8; 2Ki_24:15.
The eunuchs, the princes — The absence of the conjunction between these nouns would seem to imply that they are in apposition. If so, instead of “eunuchs” we ought to read officers, a sense which, according to Furst, but not to Gesenius, the original word has in several places: e,g., Jer_20:7; Jer_41:16; 2Ki_24:12; 2Ki_25:19. But it is possible that Keil’s conception of this sentence is correct, in that he finds here enumerated three general classes: 1) The court class, namely, the king, queen, and eunuchs. 2) The official class — the princes of Judah and Jerusalem. 3) The artisan class — carpenters and smiths; and, hence, the copula is omitted, marking the transition from the first to the second.
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Elasah the son of Shaphan — In chap. Jer_26:24, Ahikam is so called, indicating that they were brothers. One of Ahikam’s sons was made governor by the Chaldeans. Jer_39:14. It would hence appear that this was an influential family, and one sympathizing with Jeremiah. Of Gemriah we know nothing outside of this passage. But we must not confound him with that Gemariah, “son of Shaphan,” out of the window of whose room Jeremiah read Jehoiakim’s roll. Jer_39:14.
Whom Zedekiah… sent — Zedekiah himself went to Babylon in the fourth year of his reign. That he should also, on this occasion, have sent a formal embassy but illustrates how completely dependent he felt himself on the king of Babylon. As to the time of this embassy we have no knowledge.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. The letter appears to have been later than…
2. The letter appears to have been later than ch. 24, to which it plainly alludes more than once. Cp. Jer_29:17 with Jer_24:2; Jer_24:8, and Jer_29:18 with Jer_24:9.
the queen-mother] Nehushta. See on ch. Jer_13:18.
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the princes of Judah and Jerusalem, and the craftsmen, and the smiths] Cp. ch. Jer_24:1, with note on “smiths.”
were departed] not merely, had surrendered, as the same verb in the Heb. means in the parallel passage, 2Ki_24:12, but, as the amplification “the craftsmen and the smiths” here indicates, had gone into exile.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (2) The queen.—This was probably the queen-mother, Nehushta, the…
(2) The queen.—This was probably the queen-mother, Nehushta, the daughter of Elnathan (2Ki_24:8). The name probably indicates a connection with the Elnathan the son of Achbor, of Jer_26:22, but we cannot assert with any confidence the identity of the one with the other.
The carpenters, and the smiths.—See Note on Jer_24:1. Among the exiles thus referred to as “princes” we have to think of Daniel, and those who are best known to us by their Babylonian names as Shadrach, Meshach, and Abed-nego (Dan_1:6-7). The conduct, we may well believe, was in accordance with Jeremiah’s teaching.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The queen; rather, the queen, mother (see on Jer_13:18)…
The queen; rather, the queen, mother (see on Jer_13:18) The eunuchs, the princes of Judah and Jerusalem. A marginal gloss appears to have intruded itself into the text, for there is no other passage in which the "eunuchs," or (as the word may equally well be rendered, with the margin), "chamberlains," are called "princes of Judah.
Vers. 4-7. How to make the best of adversity.
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Jeremiah advises the captives in Babylon to take a course that is eminently brave and wise. The first inclination would be to stir up a useless revolt, the second to sit down in sullen despondency. When trouble overcomes us we are tempted to follow one or other of these courses to rebel or to despair. Jeremiah teaches us, as he taught the Jews of his day, that neither is right. He indicates a better way,
I SUBMIT PATIENTLY TO INEVITABLE ADVERSITY. We are not required to court trouble, nor to yield weakly when we might successfully throw it off. But when it is plainly inevitable resistance is wrong as well as foolish.
1. It is foolish. Why dash our heads against the prison walls? The brain will suffer before the granite. The Jews could not successfully revolt against Babylon; to live on the eve of rebellion, as restless conspirators, would be dangerous and futile. The mistake of such misplaced patriotism was seen later in the wretched failure of the fanatic attempts of the Jews to throw off the yoke of Rome. The folly of the Jews would be the greater that the lengthy duration of the Captivity had been predicted and revealed as a Divine judgment. When we know the providential assignment of adversity, to resist this is to resist the power of Heaven.
2. This resistance is wrong. The Captivity was ordained by God (ver. 4). It was sent as a wholesome chastisement. To those who understood the teaching of the prophets on this point, rebellion was at once disobedience to God"s will and the refusal of a useful corrective. We should remember this when we grow impatient under trouble, and learn to bow silently before the will of our King and our Father, to receive without complaining the discipline which is intended to cleanse and strengthen our spiritual life.
II SEEK THE BRIGHTEST COURSE UNDER THE DARKEST CIRCUMSTANCES. The captives could not return home. They were not, therefore, to treat the land of their exile as a hopeless desert, but to build and plant and eat the fruit of it.
1. How often trouble is worse in prospect than in experience! The Captivity loomed in the distance as a very purgatory; when it came it was found to contain many of the fruits and flowers of quiet happiness.
2. Our lot in life will be very much what we make it for ourselves. If we treat it as a "waste, howling wilderness," it will be that to us. But the hardest lot will prove to have many alleviations for him who searches for its mercies rather than for its grievances. Surely it is best to do this. Mourners are inclined to nurse their sorrows with a melancholy satisfaction in aggravating the pain of them, or as though any abatement of grief were a sacrilege. But we should learn a more robust treatment of adversity. There is no virtue in distressing one"s self beyond necessity.
III CHERISH HOPES FOR THE FUTURE UNDER THE MOST TRYING PRESENT CIRCUMSTANCES. The Jews were to remember the promise of the restoration. They were not to allow their race to die out (ver. 6). A great future was still before them. History has confirmed the prediction of the prophets. The scattered and ruined people were recalled to their homes. From the stock of the despondent exiles there sprang not only all that was great and good in later Jewish history, but also Jesus Christ and Christianity. In our darkest moments we should not forget that, though not a ray of light has yet appeared on the horizon, the sun will surely rise and the day return. Christianity is peculiarly a religion of the future; it encourages us to press forward to the golden age which is yet to come.
IV FIND OUR HAPPINESS BY SEEKING THE WELFARE OF OTHERS. "Seek the peace of the city... for in the peace thereof shall ye have peace." The alien was to act with the loyalty of a citizen. Though a nation may be under the unrighteous rule of a conqueror, it should still remember that it has duties to the government under which it lives, and claims of charity in regard to the people of the superior power. If it is our duty to seek the peace of a strange city, how much more are we bound to interest ourselves in public duties for the good of our own country? Private citizens will find their personal condition improved through the successful discharge of public duties. The citizens reap the fruits of the peace of the city. In ministering to others generally we shall discover the secret of our own blessedness.
HOMILIES BY J. WAITE Vers. 4-7. God"s message to the captives.
There is an encouraging tone in this Divine message to the captives in Babylon that must have been strikingly fitted to call forth every better element of thought and feeling within them. They were not, indeed, to dream of deliverance. The appointed time must run its course. The generation then in their prime could not hope ever to see their own land again. But their children should. Their wisdom, therefore, lay in making the best of their condition, and nourishing, as far as possible, the resources and the strength of their family life. Let them build, and plant, and marry, and enjoy the good of that strange land as if it were their own. Let them sow, though it be with many tears, for the better and happier future. Let them so live as to commend themselves to the good will of their conquerors, that even "their enemies may be at peace with them," identifying themselves with the interests of the place of their captivity, seeking by their prayer to bring down blessings upon it from above, seeing that in its well-being and peace they would find their own. This is strictly in harmony with the general Divine purpose as to the relation in which the Jews should stand towards other nations. They were called to be a separate and peculiar people only that they might the better be instruments of blessing to the world. The Captivity was not merely a punishment for their sins, but a part of the method by which God taught them to fulfill their mission. Important lessons are suggested respecting the relation the people of God should always maintain towards the world in which he has placed them. Note
I THE FREE USE IT IS PERMITTED THEM TO HAVE OF THIS WORLD"S GOOD. "Build ye houses, and dwell in them," etc. In being carried beyond the bounds of Israel these captives were not passing beyond the domain of Israel"s God. He is the "Lord of the whole earth." And whether in Jerusalem or in Babylon, all resources, all materials, all power to labor, and all products of labor, are his. Shall not the children of the heavenly Father make themselves, at home" in their Father"s world, free to use and to enjoy whatever good he puts within their reach? Remember St. Paul"s counsel to the Corinthians, "Whatsoever is sold in the shambles,". (1Co_10:25, 1Co_10:26) All natural good has the stamp of God"s ownership upon it. Whatever, therefore, comes to you in the honorable commerce of life do not shrink from it or refuse it. It is yours to enjoy because he made it; it is yours because it is his. The freedom of the earth is given to his true children. There is a sense in which it may be said of all outward good that they who know best how to use it aright have most right to its use. There is no "possession" of these things like that which springs from spiritual affinity and sympathy with him who gave them, and from the power to discern and appreciate their inner meaning. There is no "right" like that of Divine sonship. "All things are yours," etc. (1Co_3:21-23) We dishonor our Christian faith when we move about in the world timidly Or gloomily, as if we had no right to live in it, or as if it were a mere "house of bondage;" hedged in on all sides with painful restrictions, bound with fetters of restraint; afraid to share with a free, hearty, childlike gladness any of its innocent delights. If this is Emmanuels land," have we not the range of all its delectable mountains? Is it a world that our Father"s hand has made and filled with the tokens of his beneficence, and that has been trodden by the feet of the great Redeemer, and shall we throw over it the shadow of our discontent or fear? (Neh_8:10 Ecc_9:7 1Ti_4:4, 1Ti_4:5)
II THE IDENTITY OF INTEREST SUBSISTING BETWEEN THEE AND THE WORLD. "Seek the peace of the city," etc. Captives and bondmen as these Jews were, they were nevertheless involved in all that affected the welfare of the Babylonian state. The administration of its affairs for good or ill, for peace or war, must needs be a matter of great interest to them, since they would so largely share the consequences. (See illustrations in Joseph and his brethren, Daniel and the three Hebrew youths, Esther and Mordecai, etc.) The citizens of the heavenly Jerusalem have also an earthly citizenship to maintain, the bonds of which are not broken through their being raised spiritually to a higher level than that of the worldly life around them. Rather are those bonds correspondingly raised and made more sacred and binding. Their Christian faith elevates the character of their earthly citizenship, invests it with a new dignity, attaches to it higher and diviner sanctions. "In the peace thereof shall ye have peace." All parts of the social system are so linked together by a law of mutual dependence and influence that the well-being of one is, in a measure, the well-being of all. "The eye cannot say to the hand," etc.; "Whether one member suffer," etc. We are all personally affected for good or ill by the political order and the general tone of the moral life around us. There are deep rankling wounds in the body politic ignorance, drunkenness, roving beggary, domestic vice and violence, the systematic training of the young in crime, the oppression of the hireling in his wages, etc. which it is to the interest of us all most earnestly to seek to heal. No class of the community can escape the ill effect of these things, and religion does but bring us into the deeper sympathy with those who most suffer by such forms of wrong.
III THEIR RESPONSIBILITY TO LIVE FOR THE WORLD"S HIGHEST BENEFIT, "Seek the peace of the city... and pray to the Lord for it." Real peace is the fruit of righteousness. There can be none while the Divine order is violated and the Divine will set at naught. The gospel is in every way God"s message of peace to the world. The Church is called to be the "light of the world" and the" salt of the earth," as a witness for God"s truth and righteousness. The Christian philanthropist alone has in his hands a thorough cure for the diseases and wounds of our humanity; and of all the weapons he can wield in his conflict with them, none so mighty as prayer, inasmuch as that unseals the fount of all blessing, and brings down from heaven the healing, saving power. Well may a Christian apostle enlarge and emphasize the old prophetic message, saying, "I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men," etc.. W. (1Ti_2:1-4)
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Tyndale Open Study Notes 2022 · CC BY-SA 4.0 29:2 had been deported from Jerusalem: This refers to…
29:2 had been deported from Jerusalem: This refers to the exile of 597 BC.
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