Jeremiah 29:12

Jer 29:12 Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you.

Ver. 12. Then shall ye call upon me.] With mind and mouth, with spirit and speech, as Daniel did, {Dan 9:3} and as but few others did, during the captivity, as is confessed. {Dan 9:13}

And go and pray unto me.] Go into your closets, or other oratories, where you shall pour out your hearts unto me.

And I will hearken unto you.] Which shall be a surer seal of my love than your return from Babylon.

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.

29:12-13 Through Jeremiah, the Lord reminded the exiled people that if they would look for him wholeheartedly, they would find him. The Exile taught the Israelites to reject false gods and give their wholehearted devotion to the Lord (Deut 6:4-6). It also gave them a new commitment to the revealed word of God.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Fulfilled (Dan 9:3, &c.). When God designs mercy, He puts it into the hearts of His people to pray for the mercy designed. When such a spirit of prayer is poured out, it is a sure sign of coming mercy.

go--to the temple and other places of prayer: contrasted with their previous sloth as to going to seek God.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Jeremiah pursues the same subject, even that the Jews, after having undergone the punishment allotted to them by God, would at length return to their own country and find God merciful, and hence learn that their chastisement in exile would prove useful to them. He had indeed in the last verse explained this with sufficient clearness, but he now expresses the manner; and that would be by calling on God. he uses two words, Ye shall call on me, he says, and pray. The verb put between these two הלכתם, elcatem, is regarded almost by all as referring to a right course of life, as though the Prophet had said, that those who before wandered after their own lusts would now walk in the way of God, that is, in his Law; but this seems to me to be too forced an explanation. I doubt not then, but that the Prophet here indirectly reproves the indifference of the people in not immediately acknowledging that they were chastised by God’s hand, that they ought in due time to repent. To go then or to walk is the same thing, in my judgment, as though he had said, “After having suffered the exile, not of one year, but of seventy years, ye shall then begin to be wise.”

It was not only sloth but stupidity, that they were not subdued by God’s scourges so as to call on him; but as they were of a disposition so rude and refractory the Prophet here briefly reminds them that many years had been necessary to subdue them, as twenty or thirty years were not sufficient. We now then understand the design of the word הלק, elek, to walk. The meaning then is, that after having profited under the scourges of God, they would become humble so as to deprecate his wrath.

But there is added a promise, that God would hear them. It may however appear, that God promised conversion even in the first clause; and, no doubt, prayer is the fruit of repentance, for it proceeds from faith; and repentance is the gift of God. And further, we cannot call on God rightly and sincerely except by the guidance and teaching of the Holy Spirit; for he it is who not only dictates our words, but also creates groanings in our hearts. And thus Augustin, writing against the Pelagians, understands the passage, and proves that it is not in the power of man either to convert himself or to pray; “for God,” he says, “would in vain promise what is in the power of man to do; and this is the promise, ye shall pray; it then follows, that we do not pray through the impulse of our own flesh, but when the Holy Spirit directs our hearts, and in a manner prays in us.” I do not, however, know whether the Prophet intended to speak in so refined a manner. From other passages of Scripture it is easy to prove, that we cannot pray to God, except he anticipates us by his own Spirit. But as to this passage, I prefer to take a simpler meaning, that God would hear, when they began to pray; but yet he shews that it would not be after a short space of time, because they were almost untameable, and would not repent until after many years. It 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.

(12, 13) Then shall ye call upon me . . .—The words need no comment, but they cannot be passed over without dwelling on the infinite tenderness which they manifest in the prophet’s soul, the reflex of a like tenderness in the mind of God, from whom he gives the message. It is the anticipation of the like message from the lips of Christ, “He that seeketh findeth, and to him that knocketh it shall be opened” (Mat_7:8). As they stand, the words are an echo of Deu_4:29-30, as Jer_29:14 is of Deu_30:3-5.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. The MT. is awkward, as it stands. The LXX have merely “and pray unto me, and I will hearken unto you.”

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.

Then shall ye call upon me,.... When the expected end is about to be given; when God intends and is about to bestow a mercy, he gives his people a spirit of prayer to ask for it; and even the promise of it is a considerable argument to encourage and engage more to pray for it:

and ye shall go and pray unto me: walk in my ways; so Jarchi, Kimchi, and Ben Melech; or rather ye shall go into your private closets, or into those public places where prayer was wont to be made, and there put up your petitions; or it may be the meaning is, that they should continue praying unto him; should pray without ceasing, until they enjoyed the blessing, and had the expected end given them:

and I will hearken unto you: God is a God hearing prayer; he listens to the requests of his people, and answers them in his own time and way; which is no small encouragement to pray unto him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I will not only give you a temporal salvation and deliverance, and bring you into your own land, but you shall go thither with new hearts; you shall worship idols no more, but you shall worship me, and be serious and diligent in your addresses and applications to me, and I will listen to you in those applications.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. Go and pray — The simple and obvious meaning is the true one. Go to the place of prayer, suggesting an organized religious life. Devout souls will be sure to find places of holy convocation. See Deu_4:29-30; Deu_30:1-5.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And ye shall go and pray unto me. "Go," that is, to the places "where prayer is wont to be made." The clause seems to refer to common prayer for a common object. Comp. striking passages in Solomon"s prayer, (1Ki_8:48) and in Deuteronomy. (Deu_4:29, Deu_4:30)

Vers. 12-14. Signs that God"s favor is restored.

I WHAT HE DOES IN HIS PEOPLE.

1. In turning their hearts to himself. They had been worshipping Baal and the gods of heathendom. Only now and then did they offer a haft-hearted worship to Jehovah. The idolatries that pandered to their lusts were uppermost in their thoughts, and it was only occasionally, in seasons of desperate need, they bethought themselves of Jehovah. Now he was to assume a higher place in their regard. Their views of life, its purposes and destinies, would be elevated, and he would become their chief desire. The new err of favor and happiness would be distinguished by intense personal love for God. In Nehemiah"s day a measure of spiritual affection like this showed itself, but it could only be fully developed through the personal manifestation of Christ, who was to draw all men unto him.

2. In pouring forth the spirit of true prayer. Where the heart"s affections go forth towards God the spirit of true prayer commences. It is that which cries within us, "Abba, Father," which is the spirit of prayer and supplications. It has been supposed that the first clause of ver. 12 refers to private and the second to public prayer. The habit and delight of devotion were to be restored. Where these are there is already the earnest of all substantial and eternal good. Pentecost was prefaced and penetrated with prayer.

II WHAT HE DOES FOR HIS PEOPLE.

1. In revealing himself. They who seek for him with their whole heart will find him. The veil will be withdrawn, and calamity, understood as fatherly chastisement, patiently borne. In the subsequent history of Israel this was largely experienced; but the fullness of the spiritual meaning of the promise was only realized in Christ and the outpourings of his Spirit.

2. He will hearken to their petitions. The sense of acceptance will come, even in the midst of captivity. Faithful hearts will fill with presage of coming deliverance, and prayer will not only be effectual but be felt to be so. It is in this exercise the true relationship of God and his people becomes evident, and the blessings of a present and ultimate redemption are secured. There can be no more marked proof of God"s favor towards any one than answers to his prayers.

3. He will bring back to the Promised Land and the privilege of covenant relationship. That is a matter of course, seeing he already hears them. And yet nonetheless imposing will their redemption be. How complete the restoration! how miraculous! Its supernatural character is to be as evident as that of their dispersion. That which under anomalous circumstances has been a difficult, unauthorized, or intermittent exercise will become easy, honorable, and constant, as they will return to their own land, where every man will sit under his own vine and fig tree, none daring to make him afraid. In the case of the Christian this promise will be fulfilled in either the gradual conquest of the world by the Church, or entrance into heaven. But there is a foretaste of this in the self-conquest and perfected spiritual life of the regenerate soul. M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

General Information:

Yahweh continues speaking about what will happen to the captives of Israel.

you will call to me

Praying is spoken of as calling out with a loud voice. (See: Metonymy)

I will listen to you

This implies that Yahweh will give them what they want. (See: Assumed Knowledge and Implicit Information)

you will seek me

Wanting to know what Yahweh requires is spoken of as trying to find where Yahweh is. AT: "you will want to do what I require you to do" (See: Metonymy)

you will seek me with all your heart

"you will be completely sincere when you seek me"

I will be found by you

This can be translated in active form. AT: "I will allow you to find me" or "you will be able to find me" (See: Active or Passive)

this is Yahweh's declaration

Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in Jeremiah 1:8. AT: "this is what Yahweh has declared" or "this is what I, Yahweh, have declared" (See: First, Second, or Third Person)

I will bring back your fortunes

"I will cause things to go well for you again" or "I will cause you to live well again"

I caused you to be exiled

This can be translated in active form. AT: "I sent you into exile" or "I sent you to be exiles" (See: Active or Passive)

translationWords

call

pray

heart

nation

exile

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And you shall call Me and go In My ways. This is an ellipsis.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.