JEREMIAH—NOTE ON 1:1–19 Introduction. These verses introduce the book’s historical background (vv. 1–3), Jeremiah’s call and message (vv. 4–16), and the Lord’s promised protection of Jeremiah (vv. 17–19). Thus, this section introduces the book’s major settings, themes, and characters.
JEREMIAH—NOTE ON 1:1–3 Jeremiah lived in difficult times. He ministered from c. 627 B.C., or from the reign of Judah’s last good king (Josiah), to sometime after the fall of Jerusalem to the Babylonians in 587. Jeremiah’s preaching did not stop the nation’s descent into exile.
JEREMIAH—NOTE ON 1:1 one of the priests. Jeremiah knew the written word of God and was charged with teaching it to the people (Hos. 4:1–3; Mal. 2:1–9). Anathoth (Jer. 11:21–23; 32:6–9) was 2–4 miles (3.2–6.4 km) northeast of Jerusalem, so Jeremiah grew up in the shadow of the capital city and its temple. Anathoth was one of the four towns in the land of Benjamin allotted to the priests (Josh. 21:17–18). Jeremiah was from the lineage of Abiathar, the priest Solomon replaced with Zadok (1 Kings 2:26–27, 35), fulfilling God’s rejection of Eli’s family (1 Sam. 2:27–36). Thus, Jeremiah was not an insider in temple politics.
JEREMIAH—NOTE ON 1:2 to whom the word of the LORD came. The text highlights that what follows comes from God. Jeremiah is God’s messenger.
JEREMIAH—NOTE ON 1:3 Jehoiakim appears as the book’s villain. He ruled c. 609–598 B.C. He hated Jeremiah’s preaching (36:1–26). He favored Egypt over Babylon, which led Babylon to invade Judah and take a number of captives c. 605 B.C. (Daniel and his friends were some of the exiles taken to Babylon at that time; Dan. 1:1–2.) Jehoiakim then switched allegiance to Babylon, only to change back to Egypt, which led to a second deportation of Judeans in 597 B.C. (Ezekiel went to Babylon at this time.) Zedekiah was the last king of Judah (c. 597–586 B.C.). He was an inconsistent man who sought Jeremiah’s advice but was unwilling to follow it (Jer. 21:1–10; 38:14–28). His opposition to Babylon eventually led to the defeat of Jerusalem by Babylonians in the fifth month, or July/August (see 39:1–10), of 587 or 586 B.C. This captivity lasted until c. 538–535 B.C., when Cyrus, the Persian conqueror of Babylon, allowed the Jews to return to their homeland (Ezra 1). Jeremiah prophesied that the exile would last 70 years, and it did (counting from 605 B.C.; see note on Jer. 25:11).
JEREMIAH—NOTE ON 1:5 God’s plan for Jeremiah was that he be consecrated, or “set apart,” for preaching God’s word. Jeremiah’s ministry is to be a prophet to the nations, not just to Israel (25:1–14; 46:1–51:64).
JEREMIAH—NOTE ON 1:8 Jeremiah can fear either God (Prov. 1:7) or men. He need not fear men, for God will deliver him, though the mention of deliverance means Jeremiah will face trouble. I am with you. See note on Jer. 30:11.
JEREMIAH—NOTE ON 1:9–10 God touches Jeremiah’s mouth and sets it apart for his use (Isa. 6:4–7). That God puts his words in Jeremiah’s mouth emphasizes the words’ divine source (see Deut. 18:18). Jeremiah claims no credit for what follows. This word has power over nations and over kingdoms. The sovereign word of the sovereign God governs history. Jeremiah’s message over the 40 years of his ministry is threefold: (1) he must pluck up and break down, which refers to preaching against sin; (2) he must destroy and overthrow, which relates to messages concerning judgment; and (3) he must build and plant, which means he must preach about hope and renewal. One or more of these three word pairs occur again in Jer. 18:7–11; 31:28; and 45:4.
JEREMIAH—NOTE ON 1:13–14 boiling pot, facing away from the north. This vision means that judgment will come from the north. Eventually Babylon fulfills this threat.
Watching like an almond tree. The Hebrew words for “almond” and “watching” are very similar. Because the almond tree was the first tree to bud in spring, it was said to be “watching for spring.” God used the almond branch to teach Jeremiah that he is always watching over his word (1:11–12), so Jeremiah can trust him.
JEREMIAH—NOTE ON 1:16 God will use the invaders (v. 15) as his agents of judgments against Judah, for all their evil in forsaking him. The term “forsaking” indicates that they have abandoned their covenant God for other gods (2:1–8). Their sin amounts to harm or evil committed against God.
JEREMIAH—NOTE ON 1:18 Jeremiah is invincible as long as he does God’s work. God’s sovereignty is his comfort.
2:1–6:30 Israel’s Covenantal Adultery. These five related messages were probably delivered during Josiah’s reign (3:6). Jeremiah declares that God’s chosen people commit spiritual adultery by loving idols more than the living God. Thus, they have broken their covenant vows and made themselves ripe for judgment. Jeremiah says that Israel is a faithless spouse (2:1–3:5); Israel can and should repent (3:6–4:4); disaster is coming (4:5–31); there are consequences for Judah’s unwillingness to repent (ch. 5); and God has rejected his people (ch. 6).
JEREMIAH—NOTE ON 2:3 Israel was holy to the LORD, set apart for his purposes, just as Jeremiah was set apart for the Lord’s purposes in his role as a prophet (1:5). Israel was the firstfruits of his (God’s) harvest, his chosen and blessed people. God protected Israel. All who ate of it (that is, all who harmed Israel) faced disaster. Now disaster awaits Israel (1:14).
JEREMIAH—NOTE ON 2:5 The Israelites have been faithless to God even though God was faithful to Israel. They sought out lifeless, and therefore “worthless,” idols (Isa. 44:9–20; Jer. 14:22; 51:17–18). As a result they became worthless covenant partners.
JEREMIAH—NOTE ON 2:6 The Israelites did not seek the Lord, the one whose sovereign power brought them up from the land of Egypt, the one who led them through a land of deserts, pits, drought, darkness, and desolation. They quickly forgot who had saved and sustained them.
JEREMIAH—NOTE ON 2:8 Three groups (priests, shepherds, and prophets) bear heavy responsibility for this unfaithfulness. The priests handle the law but did not know God. Their lack of faith meant they could not teach the people the knowledge of God (Hos. 4:1–3). The shepherds, the nation’s rulers (see note on Jer. 3:15), rebelled against God’s rule. The prophets prophesied by Baal rather than by the Spirit of God, a clear contrast to the task of a true prophet (1:17–19). Baal was a Canaanite storm god. Considered the source of fertility, he was thought to make both the earth and women reproduce. Such power was important in an agricultural economy. Worship practices included sexual activities for men and women at sacred shrines. Thus, people could worship sex and power and be considered righteous for doing so!
JEREMIAH—NOTE ON 2:9 Given this situation, God will contend with Israel. This word introduces the idea of a lawsuit (25:31; compare Hos. 4:1–4).
JEREMIAH—NOTE ON 2:10–11 God’s people have done worse than idolaters. Most nations are loyal to their lifeless deities, but Israel has forsaken their glory (that is, Yahweh and the covenants) for that which does not profit. Such rebellion simply makes no sense.
JEREMIAH—NOTE ON 2:12–13 The heavens, called as witnesses in the lawsuit (see note on v. 9), are shocked by Israel’s abandoning the fountain of living waters for broken cisterns that can hold no water. Palestine has three sources of water. The best is fresh running water, such as flows from a spring or stream, which is called “living water” (see Lev. 14:5, esv footnote; Gen. 26:19; John 4:10–11; Rev. 7:17). Next comes ground water, such as might collect in a well. Last is runoff water collected in a cistern (a pit hewn into the limestone and plastered to prevent seepage; see note on Jer. 38:6). Thus, in Jeremiah’s image, not only have the Israelites traded the best of water supplies for the worst, but also their cistern is broken. All its water has leaked out and nothing but sludge remains. Israel’s covenant infidelity is not just ungrateful and unnatural; it is also foolish. It leaves them without help in the coming difficult days.
Fresh water that flows from a spring or stream was known as living water in Palestine (2:12–13). It was the best and purest water. Jesus says that he is the source of true living water (John 4:10–14; 7:38).
JEREMIAH—NOTE ON 2:15 The lions are nations like Egypt, Assyria, and Babylon that have made Israel’s cities lie in ruins, without inhabitant (vv. 18, 36).
JEREMIAH—NOTE ON 2:20 At the time of the exodus God broke Israel’s bonds. He set the Israelites free, yet they refused to serve him. Indeed, under every green tree, the places where local idols were worshiped, the people bowed down like a whore. This stark language is meant to cause shame.
JEREMIAH—NOTE ON 2:21 God planted Israel in the Promised Land (Ex. 15:17) out of pure seed. Yet Israel has become a wild vine that bears bad fruit. For the image of Israel as a vine and vineyard, see notes on Isa. 5:1; Ezek. 15:1–8.
JEREMIAH—NOTE ON 2:28–29 Let them arise. God challenges the Israelites to have their helpless, lifeless gods save them. After all, they worship as many gods as they have cities!
JEREMIAH—NOTE ON 2:34 Covenant infidelity always leads to ethical infidelity. God has found the lifeblood of the guiltless poor on Israel’s skirts (Amos 4:1–5). Israel has brought false charges against the poor for her own gain.
JEREMIAH—NOTE ON 2:36–37 Israel changes her political course of action (v. 18) very easily, but whoever she chooses (whether Egypt or Assyria) will bring her shame. Placing one’s hands on one’s head was a sign of grief brought on by sexual shame. Tamar did so when Amnon raped her (2 Sam. 13:19). But Israel is actually guilty of seeking sexual shame. Her shame will be apparent when Assyria and Egypt fail to defeat Babylon. Israel has trusted allies whom God has rejected. She will chase her lovers, lose her virtue, and forfeit her land.
JEREMIAH—NOTE ON 3:1 Jeremiah may have Deut. 24:1–4 in mind, which answers the first question (will he return to her?) negatively and the second question (Would not that land be greatly polluted?) positively. With the words played the whore (see Jer. 2:20; 13:27), Jeremiah uses the image of Judah as God’s unfaithful wife. Israel tries to alternate between God and idols (2:25, 27, 35–36), but God rejects this arrangement. Israel must commit herself exclusively to God.
Jeremiah lived during troubled times. He became a prophet during the reign of Josiah, who was the last faithful king in Judah’s history. Josiah’s death marked the beginning of the end for the nation of Judah. It would fall within two short decades.
JEREMIAH—NOTE ON 3:6 God speaks to Jeremiah in the days of King Josiah (after 627 B.C.; see 1:1–3) concerning the faithlessness of Israel, the northern kingdom. Israel played the whore by worshiping idols everywhere possible (2:20).
JEREMIAH—NOTE ON 3:12 God appoints Jeremiah to make an extraordinary offer of grace to the fallen, exiled northern tribes, now scattered in the north (in foreign lands). They should repent, since he will not deal with them angrily, for he is merciful.
JEREMIAH—NOTE ON 3:14 God asks the faithless children (literally, “the turning-away ones”) to turn, or return, to him. If Israel will return, he will take her one from a city and two from a family . . . to Zion. This minority of ones and twos will be the true people of God (Isa. 6:11–13; 10:20–23).
JEREMIAH—NOTE ON 3:15 God will give this remnant (see note on v. 14) shepherds after his own heart, that is, leaders like David in whom God takes delight (1 Sam. 13:14). These shepherds will feed the people with knowledge and understanding, the very qualities they lacked when they turned from God and followed false teachers and priests (Hos. 4:1–3). Shepherds are a recurring theme in Jeremiah (Jer. 10:21; 23:1–4; 50:6; see Ezekiel 34). The term can refer specifically to civil leaders, such as the king (2 Sam. 5:2), or to leaders more generally (civil and religious). All were charged with leading God’s people to show his holiness in their personal and corporate lives. The people need faithful shepherds, and God will supply them after the exile.
JEREMIAH—NOTE ON 3:16 Israel’s exiles long for the ark of the covenant of the LORD in the temple at Jerusalem, for they consider it God’s symbolic throne (2 Kings 19:15). In the days of restoration it will not come to mind and it shall not be made again. Whatever happens to the ark, it will no longer be essential to godly worship.
JEREMIAH—NOTE ON 3:17 At that time Jerusalem shall be called the throne of the LORD, thereby replacing the symbolic function of the ark. Then all nations shall gather to it (to Jerusalem; Isa. 2:1–5), and those who live there will be faithful to God (Isa. 4:2–6). This Jerusalem is ultimately the new Jerusalem, where God’s people will live with him forever in the total absence of sin (Isa. 65:17–25; Rev. 21:1–8).
JEREMIAH—NOTE ON 3:21 Suddenly, a sound of the weeping and pleading of Israel’s sons arises from the bare heights. Israel’s sons finally recognize that they have perverted their way and have forgotten the LORD their God.
JEREMIAH—NOTE ON 3:22 God counsels the Israelites to return (repent) so he can heal their faithlessness, their worship of other gods. Here forgiveness is compared to physical healing (30:17; 33:6; Hos. 6:1; 14:4). Behold, we come to you. Israel responds positively by confessing that the Lord is their God.
JEREMIAH—NOTE ON 3:23 The Israelites also acknowledge that only God is the salvation of Israel. They further pledge sole loyalty to their covenant husband, as he asked them to do in vv. 11–18.
JEREMIAH—NOTE ON 3:25 The Israelites complete their confession by admitting that they deserve only shame and dishonor (Ps. 51:4). God was just in punishing them.
JEREMIAH—NOTE ON 4:1 True repentance includes removing detestable things (idols) from God’s presence (Gen. 35:1–4) and not wavering in this decision. Israel must not try to serve both God and idols, as Judah is currently doing (Jer. 2:23–37).
JEREMIAH—NOTE ON 4:2 Grace leads to changed living. Israel’s full repentance will glorify God. It will lead the nations to bless themselves in him—thus fulfilling God’s promise to Abraham concerning the nations (Gen. 12:3)—and to glory (or “exult”; see Ps. 63:11) in him. God called Jeremiah to be a prophet to the nations (Jer. 1:5–10). Here he fulfills that calling.
JEREMIAH—NOTE ON 4:4 Changing the image, God tells the people of Judah to circumcise themselves to the LORD by removing the foreskin of their hearts (Deut. 10:16). The heart symbolizes the totality of one’s will and emotions. Loving God with all one’s heart is the essence of faith (Deut. 6:4–9; Mark 12:28–32). True circumcision is of the heart, not simply the flesh (Gen. 17:10–14).
JEREMIAH—NOTE ON 4:5–6 Judah and Jerusalem must prepare for war.
JEREMIAH—NOTE ON 4:7 lion. Many ancient nations likened themselves to lions, but here the text refers to Babylon, the chief destroyer of nations in Jeremiah’s times. The land will be a waste . . . without inhabitant, so fleeing (as in vv. 5–6) will be useless.
JEREMIAH—NOTE ON 4:9 In that day refers to the day of the Lord, the day God judges, whether in history or at the final judgment that ends history. (See note on Amos 5:18–20 and The Day of the Lord in the Prophets.)
JEREMIAH—NOTE ON 4:10 Jeremiah speaks in frustration. He claims God has said that all shall be well when in fact divine wrath is coming. Apparently he quotes the false prophets (6:14; 14:13; 23:16–17). He wonders why God has allowed these prophets to speak at all if they are so wrong. But elsewhere in Scripture, God sometimes sends deceiving spirits into the false prophets (see note on 1 Sam. 16:14). Though God himself never does evil, he sometimes sends evil agents to accomplish his purposes of judgment.
JEREMIAH—NOTE ON 4:18 The defeat will be so bitter it will touch Israel’s heart, the very place God has tried to touch with his love.
JEREMIAH—NOTE ON 4:22 God says his people lack saving knowledge and a proper understanding of his ways and words (3:15; Hos. 4:1–3). Their only wisdom is in doing evil. Thus, they are foolish and stupid children. This strong language seeks to shock the people into repentance and to show Jeremiah that he shouldn’t be sympathetic toward them.
A sad but faithful servant. Jeremiah was very open about the anguish he suffered as a prophet (4:19–26). In addition to being devastated by the wickedness of his beloved people, he also suffered much abuse from them. Yet despite his struggles, Jeremiah trusted in the Lord.
JEREMIAH—NOTE ON 4:23–25 Jeremiah portrays the coming judgment as a reversal of the creation process. The earth is once again without form and void (compare Gen. 1:2), the heavens have no light (compare Gen. 1:3), the mountains and hills quake (compare Gen. 1:9–11), and mankind (Gen. 1:26–31) and birds (Gen. 1:20–23) disappear.
JEREMIAH—NOTE ON 4:27 Despite the seeming totality of the destruction, God will not make a full end of the whole land (or “whole earth”). The creation will endure because of God’s mercy (Hos. 11:1–9) and eternal plan (2 Pet. 3:1–13).
JEREMIAH—NOTE ON 5:1 What Abraham discovered when pleading for Sodom (Gen. 18:23–32), Jeremiah discovers now. There is not a single just, faithful, and covenant-keeping person in Jerusalem for whose sake God would pardon the whole people.
JEREMIAH—NOTE ON 5:3 struck them down, but they felt no anguish. God’s discipline has not led to repentance; the people have merely become more hardened in their sin (see 2:14–19, 30; Amos 4:6–13).
JEREMIAH—NOTE ON 5:7 God cannot find a reason to pardon (see v. 1), for the Israelites swear by those who are no gods. They have committed adultery and trooped to the houses of whores even though their divine Husband has met all their real needs (2:1–8; Hos. 2:1–13). This imagery depicts spiritual adultery committed through physically taking part in the pagan fertility rites of Baal worship (Jer. 2:8).
Yokes are made of wooden bars tied to animals by leather thongs around their necks. This ensured that the two animals would work together to pull a plow. Jeremiah uses the yoke in 5:5 as a symbol of God’s rule in his people’s lives.
JEREMIAH—NOTE ON 5:14 God of hosts is a title often used to describe God as a judge (Isa. 3:1; 5:16). Jeremiah’s true and rejected words become a fire that will consume the people. God will thus use him to judge the nation (Jer. 1:9–10).
JEREMIAH—NOTE ON 5:15 The destroyer, Babylon, was indeed ancient and famous for literature, religion, and for its inclination to go to war.
JEREMIAH—NOTE ON 5:18–19 Israel’s punishment will be for disciplinary purposes, to bring them to their senses (see Lev. 26:14–20) and to educate them.
JEREMIAH—NOTE ON 5:23 Rather than a circumcised heart (4:4), the people have a stubborn and rebellious heart (5:3–5) that turns away from God (2:4–5), not toward him (3:11–14).
JEREMIAH—NOTE ON 5:25 Your iniquities have turned these away refers to the rain in v. 24 that had not come. The Israelites’ sin had led to a change in weather and a loss of crops, through God’s judgment. good. The blessings of v. 24 could have been theirs.
JEREMIAH—NOTE ON 5:26–29 Wicked men grow fat and sleek through deeds of evil. The fatherless had no adult male in the family to protect and provide for them (see note on 7:6). The rulers did not protect their rights or the rights of the needy (see Isa. 1:16–23; Amos 2:6–7; 4:1–5). God must punish such oppression, just as he must punish constant spiritual and physical adultery (Jer. 5:9).
JEREMIAH—NOTE ON 5:30–31 The prophets and priests conspire to lie and oppress, rather than to teach God’s word and rule justly (2:8; 6:13; 14:14; 20:1–6). my people love to have it so. They crave such false teaching (compare 2 Tim. 4:3–4; 2 Pet. 2:1–3), but it will destroy them when the end comes (2 Kings 17:7–23; Jer. 39:1–10).
JEREMIAH—NOTE ON 6:1 The tribe Jeremiah serves most directly (Benjamin; 1:1) should flee for safety out of Jerusalem.
A faithful prophet. Despite persistent rejection, Jeremiah proclaimed the word of God for at least 40 years. His ministry lasted from a time when Judah still had the opportunity to change its ways and avoid punishment, to the time when judgment finally came as Jerusalem was destroyed and the people went into exile (586 B.C.).
JEREMIAH—NOTE ON 6:4–5 Armies are ready to attack at noon or even by night. A night attack was rare and done only when victory was certain or when surprise was necessary (see Judg. 7:19–23).
JEREMIAH—NOTE ON 6:7 Jerusalem should repent of evil (harmful acts; see 4:14), but instead she keeps her evil as fresh as well water. violence and destruction. Constant brutality against others. sickness and wounds. This occurs because of discipline from God (Lev. 26:23; Jer. 31:18) and violence in the land.
JEREMIAH—NOTE ON 6:9 the remnant. Those who survive, not those who believe.
JEREMIAH—NOTE ON 6:10 To whom shall I speak? Every segment of society (1:15–19; 5:3–5) has rejected God’s warning. Their hearts (4:4) and ears are uncircumcised, rendering them unwilling and unable to obey the word of the LORD.
JEREMIAH—NOTE ON 6:11 God orders (vv. 6, 9) Jeremiah to pour out words of wrath, not warning, as before, so that all ages experience judgment.
JEREMIAH—NOTE ON 6:13–15 Greed always leads to seeking unjust gain. prophet . . . priest. These religious leaders are as greedy as the people. Thus, they promise peace rather than the punishment of war, because that’s what the people want to hear (see 5:30–31). They feel no shame over their abomination (that is, spiritual perversion; Lev. 18:27). They must fall when the city falls.
JEREMIAH—NOTE ON 6:16 the ancient paths. The way of faithfulness revealed to Moses and the earlier prophets.
JEREMIAH—NOTE ON 6:17 watchmen. Moses and the prophets (2 Kings 17:7–18). trumpet. Blown to warn cities of danger (Jer. 4:5, 19, 21; 6:1). Here it refers to God’s word of warning.
JEREMIAH—NOTE ON 6:18–19 The nations, congregation, and earth are all called to hear God’s testimony against this people (Judah and Israel).
JEREMIAH—NOTE ON 6:20 Performing religious rituals, without faith and obedience, is unacceptable to God (Isa. 1:10–19; Amos 5:21–24; Mic. 6:6–8).
JEREMIAH—NOTE ON 6:22–23 great nation. Babylon. the farthest parts of the earth. Babylon’s army had outposts all over the ancient world. This army has no mercy. Its horses are so numerous that their thundering hoofs sound like the roaring sea (4:13, 29).
JEREMIAH—NOTE ON 6:25 Jerusalemites dare not leave the city for fear of capture (Lam. 4:18–19). terror is on every side. A common phrase in Jeremiah describing the experience of invasion (Jer. 20:10; 46:5; 49:29; Lam. 2:22).
JEREMIAH—NOTE ON 6:26 daughter. Jerusalem represents the whole nation (see 4:31). As for an only son describes mourning for a unique and irreplaceable person (see Amos 8:10).
JEREMIAH—NOTE ON 6:27–29 tester of metals. Jeremiah’s task is to assess how much impurity remains in a people called to be pure. The ancient refining process used heated lead to draw out ore from silver. Despite Jeremiah’s words being like a bellows and like lead used to purify silver, all is in vain, for the impurity (the wicked) remains in the metal (the land).
JEREMIAH—NOTE ON 7:1–10:25 False Religion and an Idolatrous People. These chapters give evidence of the truth of God’s accusations in chs. 2–6. Judah takes comfort in the temple while breaking God’s commands (7:1–8:3), rejecting the covenantal instruction (8:4–17), living deceitfully (8:18–9:9), grieving the prophet (9:10–26), and engaging in idolatry (10:1–16). Exile awaits this rebellious community (10:17–25).
Judah considered their temple a guarantee of God’s favor, despite their idolatry and wickedness. They accused Jeremiah of blasphemy when he prophesied against Jerusalem. Sadly, Judah’s corrupt worship and failure to repent would eventually lead to the destruction of the temple.
JEREMIAH—NOTE ON 7:1–2 Jeremiah takes God’s message to the temple-going public.
JEREMIAH—NOTE ON 7:3 Though the Israelites come to worship (v. 2), they must amend (literally, “make good”) their patterns of life. Such change is necessary if they are to dwell in this place, the Promised Land.
JEREMIAH—NOTE ON 7:4 temple of the LORD. Apparently the Israelites either believed the temple would never be destroyed or thought swearing by the temple kept them safe.
JEREMIAH—NOTE ON 7:6 sojourner. A resident alien living in Judah. fatherless. Either through death, desertion, or irresponsible sexual acts. widow. Either through death or desertion. These three groups lack social protection and so are given special care (Deut. 24:19–21).
JEREMIAH—NOTE ON 7:10 go on doing. The people feel justified in sinning, as they did before they came to “worship.”
JEREMIAH—NOTE ON 7:12–14 Shiloh. This was the central sanctuary (about 19 miles [31 km] north of Jerusalem) prior to the monarchy (Judg. 21:19; 1 Sam. 1:3). because of the evil of my people. Constant sin caused God to shut down this old site. What happened to Shiloh will happen to Jerusalem. Judah’s trust in a physical site is misplaced.
JEREMIAH—NOTE ON 7:15 cast you out. To foreign lands (Deut. 28:64–68). Ephraim is another name for Israel, the northern kingdom, and also the area where Shiloh was located.
JEREMIAH—NOTE ON 7:16 do not pray . . . do not intercede. This is an unusual command for a dire situation. After many warnings, God has made the decision to punish, and he will not hear (respond to) further pleas from Jeremiah. This is a decisive change on God’s part; previously (e.g., Ex. 32:10–14), he would accept intercession.
JEREMIAH—NOTE ON 7:22–23 Acceptable sacrifices are based on a right relationship created by faith in the God who delivers (Ex. 19:3–8). Only those who believe will obey; only those who walk in all God’s ways because of their faith can be God’s people.
JEREMIAH—NOTE ON 7:25–26 Starting with Moses (Deut. 34:10–12), God sent his servants the prophets to instruct, encourage, and warn Israel. With few exceptions (e.g., Josh. 24:31), each generation did worse than their fathers.
JEREMIAH—NOTE ON 7:29 the generation of his wrath. The generation that experienced loss of the Promised Land.
JEREMIAH—NOTE ON 7:31 high places of Topheth . . . Hinnom. See 2 Kings 23:10; Isa. 30:33; Jer. 19:6–14. Children were burned alive at these places as sacrifices to Molech and other gods, even though human sacrifice was banned in the law (Lev. 20:2–5). God hated this practice. Child sacrifice was practiced by Canaanites and Phoenicians. The offering of children, especially the firstborn, was seen as a means of manipulating their false deities.
JEREMIAH—NOTE ON 7:32 When Babylon conquers Jerusalem, the dead bodies will be heaped so high that the valley will be renamed the Valley of Slaughter (19:1–9).
JEREMIAH—NOTE ON 7:34 I will silence . . . the voice of the bridegroom. Normal joy will end, so weddings will not occur (16:9; 25:10). The land shall become a waste—another consequence of covenantal disobedience (Lev. 26:31, 33).
JEREMIAH—NOTE ON 8:1–2 Removing bones from a grave was a great insult (2 Kings 23:16–18). Victorious invaders often did this (Amos 2:1). Ironically, these bones will be placed in full view of the sun and the moon and all the host of heaven that Judah worshiped (Jer. 7:17–19).
JEREMIAH—NOTE ON 8:8 The Judeans possess God’s law, just as they possess the temple. But their scribes, the professional copiers and teachers of the Scriptures, have altered God’s word to fit their own desires. Thus, they have made it into a lie.
JEREMIAH—NOTE ON 8:9 These so-called wise men will be put to shame (2:26; 6:15) because of their changing of God’s word. Rejecting God’s word proves they are really unwise.
JEREMIAH—NOTE ON 8:11 Peace, peace. See 6:12–15. The wicked prophets and priests are like incompetent doctors who tell a patient he or she is healthy when in fact the patient is desperately sick (17:9). Contrast Isa. 57:18–21.
JEREMIAH—NOTE ON 8:15 Israel looked for peace, but only the peace offered by false teachers (v. 11). Such so-called healing brings only terror.
JEREMIAH—NOTE ON 8:18–22 In this exchange between Judah and God, the people claim that God has deserted them, but God notes their ongoing worship of idols. They reply that they are not saved (and readers must assume that this is because they are not faithful). Jeremiah is wounded because of his people’s wounds, or sins (v. 11). This prophet cares deeply for his hearers. Their health has not been restored (v. 22) because they have consulted the wrong spiritual physicians (vv. 11–12). They prefer false prophets to God’s written and revealed word.
JEREMIAH—NOTE ON 9:1 Jeremiah is often called the “weeping prophet” based on this verse, but this nickname does not do justice to his overall ministry. He cares deeply for Judah, but he does much more than weep.
JEREMIAH—NOTE ON 9:2 Despite his compassion, Jeremiah understands the people are all adulterers and treacherous men. They swear covenant faithfulness but sin against God and neighbor. He wishes to flee from them.
JEREMIAH—NOTE ON 9:3 The Israelites have no saving knowledge of God (2:8; 8:7; see Judg. 2:10; Hos. 4:6; John 1:10; 14:17; 16:3; 1 John 2:3).
JEREMIAH—NOTE ON 9:12–14 The wise man knows the land is ruined because the people of Judah have forsaken God’s law, followed their own hearts, and followed their fathers in worshiping Baal (see 2:23).
JEREMIAH—NOTE ON 9:15 Bitter food . . . poisonous water refer to both bitter hearts that prefer disobedience (Deut. 29:18) and bitter experiences related to defeat (Lam. 3:15, 19).
JEREMIAH—NOTE ON 9:23–24 The truly wise man (4:22; 8:8–9; 9:12–14) learns what God teaches. He knows why Judah will fall and is grieved and humbled by that knowledge. Thus, he will not boast in his wisdom. Knowing God means knowing his steadfast love (covenant faithfulness), justice (right judgment), and righteousness (right behavior, especially in keeping his promises). See Ex. 34:6–7; Ps. 103:8; Joel 2:12–14; Jonah 3:9–4:2. let him who boasts boast in this. Compare 1 Cor. 1:31; 2 Cor. 10:17.
The wailing women mentioned in 9:17 were probably professional mourners. In many ancient cultures, such people were paid to sing or deliver eulogies at funerals.
JEREMIAH—NOTE ON 9:25–26 In coming days God will punish all people who are uncircumcised in heart (see 4:3–4).
JEREMIAH—NOTE ON 10:3–5 Idols are made by people, so idols have no power to speak or act. Serving them makes no sense (Isa. 44:9–20).
JEREMIAH—NOTE ON 10:8–9 Taking instruction from idols is foolish. Idols may be made of the finest materials by the finest craftsman, but they remain human creations. Tarshish represents the ends of the earth. The location of Uphaz is unknown.
JEREMIAH—NOTE ON 10:11–13 All false gods shall perish. They were created by humans, but the living God made and established the world by wisdom and understanding (51:15–19). The false gods’ “instruction” (10:8) makes people foolish, while God’s instruction makes people wise.
JEREMIAH—NOTE ON 10:19–20 Jerusalem expresses her woes (Lam. 1:20–22; 2:20–22).
God’s storehouses. Just like around the world today, people in Bible times needed places to store things. The Lord also has “storehouses” (10:13), for things like rain and lightning and wind!
JEREMIAH—NOTE ON 10:21 shepherds. Judah’s leaders (see note on 3:15).
JEREMIAH—NOTE ON 10:23–25 Jeremiah turns to God for wisdom (vv. 11–16), for he needs God to direct his steps. He knows God can correct a person, and only does so justly (Heb. 12:5–11). He asks that the idolatrous nations attacking Judah may soon receive divine correction.
JEREMIAH—NOTE ON 11:1–20:18 Jeremiah’s Struggles with God and Judah. As the nation faces invasion, Jeremiah struggles to serve God faithfully. He is surprised by opposition (11:1–12:17), stunned over feeling betrayed by God (13:1–15:21), renewed by God (16:1–17:18), burdened by opposition (17:19–18:23), and prepared to continue serving (19:1–20:18).
JEREMIAH—NOTE ON 11:2 this covenant. The Mosaic law.
JEREMIAH—NOTE ON 11:4 I brought them out. God alone deserves credit for the exodus (Ex. 20:1–2). iron furnace. Egypt forced Israel to make bricks (Ex. 5:1–21). My people . . . your God underscores the relational nature of the covenant. For similar language, see Deut. 4:20 and 1 Kings 8:51.
JEREMIAH—NOTE ON 11:9 conspiracy. Against Yahweh, to serve other gods (v. 10).
JEREMIAH—NOTE ON 11:10 iniquities of their forefathers. Idolatry committed with the golden calf (Ex. 32:1–6), Baal (Judg. 2:11–15), and other false gods (Jer. 7:16–20; 8:2).
JEREMIAH—NOTE ON 11:11–12 disaster. The nation’s destruction by Babylon.
Judah’s good king Josiah rediscovered the Book of the Law, reinstituted the Passover, and destroyed foreign idols. And yet Jeremiah had to declare that the end was coming for Judah (11:11), just as it had for Israel a hundred years before.
JEREMIAH—NOTE ON 11:13 Superstitious polytheism (worship of many gods) fills Jerusalem. Baal. See 2:8.
JEREMIAH—NOTE ON 11:14 do not pray. God will not grant Jeremiah’s prayer for a delay in punishment (see 7:16; 14:11).
JEREMIAH—NOTE ON 11:16 Green olive tree signifies fruitfulness and economic prosperity (Ps. 52:8). great tempest. The storm of invasion (see Ezek. 1:24).
JEREMIAH—NOTE ON 11:18–20 God reveals a plot against Jeremiah, who commits his future to his deliverer.
JEREMIAH—NOTE ON 11:21 Anathoth. Jeremiah’s hometown (1:1). Do not prophesy. Even Jeremiah’s old friends hate his message, for it exposes their sins. They prefer false prophets (5:12–13).
JEREMIAH—NOTE ON 11:22–23 God will protect his word and his prophet. sword . . . famine. Babylon’s attacks and natural disaster will overwhelm Anathoth.
JEREMIAH—NOTE ON 12:1 Righteous. God defines and does what is fair and correct. complain. Jeremiah laments his situation. His basic question is naive; he assumes that sinful people never harm God’s servants, despite the warnings in 1:17–19.
JEREMIAH—NOTE ON 12:2 You plant them. Jeremiah believes God has blessed hypocrites who pretend to trust in him (Ps. 73:1–3).
JEREMIAH—NOTE ON 12:3 In contrast, Jeremiah’s heart is right with God. He wants God’s enemies to be set . . . apart for the day of slaughter.
JEREMIAH—NOTE ON 12:5–6 God responds with a rebuke and a caution. Jeremiah must prepare for worse times. He cannot trust even family and friends.
JEREMIAH—NOTE ON 12:7 God has forsaken his people, the beloved of his soul, turning them over to judgment. His suffering exceeds Jeremiah’s.
JEREMIAH—NOTE ON 12:9 The hyena and birds represent Babylon, the enemy who stalks Judah.
JEREMIAH—NOTE ON 12:10–11 shepherds have destroyed my vineyard. On God’s people as his vineyard, see note on Isa. 5:1. Judah’s leaders have misled God’s people, resulting in oppression and judgment (Isa. 3:1–5; 5:1–13; Jer. 2:8; 4:9–10). no man lays it to heart. No leader pays attention and guides Judah to repent (Isa. 42:18–25).
JEREMIAH—NOTE ON 12:12 sword of the LORD. Babylon is simply God’s instrument for punishing Judah.
JEREMIAH—NOTE ON 12:15 compassion. Wrath is never God’s final word to his covenant people (Deut. 30:1–10; Lam. 3:19–38; Hos. 11:1–9).
JEREMIAH—NOTE ON 12:16–17 God also has compassion on the nations who learn his ways, swear by his name, and obey his word. He is the Creator of all nations (10:1–16).
JEREMIAH—NOTE ON 13:1 This is the first of several symbolic acts Jeremiah performs to reveal God’s will.
JEREMIAH—NOTE ON 13:2–7 God orders Jeremiah to place underclothing in a rocky place. Of course, it gets ruined by the weather.
JEREMIAH—NOTE ON 13:8–11 The Judeans’ prideful, idolatrous ways cling to them like an undergarment. Like Jeremiah’s garment, this pride will be ruined.
JEREMIAH—NOTE ON 13:15–17 be not proud. Jeremiah urges Judah to repent. darkness. A common ancient Near Eastern symbol of judgment. my eyes will weep. Once again, Jeremiah expresses grief (compare 4:19–21; 9:1).
JEREMIAH—NOTE ON 13:19 Negeb. Lands south of Jerusalem. shut up. They are awaiting or experiencing the Babylonian siege. If these cities are threatened, Jerusalem has already fallen.
JEREMIAH—NOTE ON 13:20–22 flock. Judah’s people. friends. Babylon was once Judah’s ally (Isa. 39:1–8).
JEREMIAH—NOTE ON 13:26–27 skirts . . . shame. Judah’s spiritual adultery will be exposed (Lam. 1:9). lewd whorings. See Ezek. 16:1–58; 23:1–48. Woe. Coming judgment (Isa. 5:8–23).
JEREMIAH—NOTE ON 14:1 drought. Judah experiences drought during the invasion by Babylon (see Deut. 28:23–24).
JEREMIAH—NOTE ON 14:7 Jeremiah intercedes, recognizing Judah’s rebellion and spiritual unfaithfulness (see Amos 7:1–9).
JEREMIAH—NOTE ON 14:8–9 we are called by your name. God has been Israel’s deliverer in the past. Jeremiah wonders if God will help the nation for the sake of his reputation (Lam. 1:20–22; 2:20–22).
JEREMIAH—NOTE ON 14:10 God is able to save, but Israel’s constant unfaithfulness must be addressed. For God remembering his people’s iniquity and sins, see Hos. 7:2; 8:13; and contrast Ps. 25:7; 79:8; Isa. 43:25; Jer. 31:34.
JEREMIAH—NOTE ON 14:15 Sword and famine. Babylon and the drought (compare 11:22–23).
The primary calling of the prophet was to serve as God’s spokesperson. There were many prophets, however, and they sometimes declared conflicting messages. The way to determine if a prophet was speaking God’s words was to see if the prophecy was actually fulfilled (see Deut. 18:18–22).
JEREMIAH—NOTE ON 14:19 Why have you struck us? Jeremiah questions God again, declaring that the people were misled. He wonders if God has rejected them (see Lam. 5:22).
JEREMIAH—NOTE ON 14:20–22 Jeremiah expresses his faith on behalf of Judah, but the people do not share his convictions, as God knows. remember. See v. 10.
JEREMIAH—NOTE ON 15:2–3 Judah has four places to go: plague (pestilence), battle (sword), starvation (famine), and exile (captivity).
JEREMIAH—NOTE ON 15:4 make them a horror. They will serve as a reminder of God’s wrath for all nations (Deut. 28:25). Manasseh ruled Judah c. 697–642 B.C. He committed idolatry, practiced child sacrifice, used fortune-tellers, and generally led Judah to hate God’s word (2 Chron. 33:1–9). He repented late in life (2 Chron. 33:10–20).
JEREMIAH—NOTE ON 15:5 Who? Judah has no allies, and God has left them.
JEREMIAH—NOTE ON 15:6 relenting. God is weary of holding back punishment. The people do not change their ways despite the mercy he shows when he relents.
JEREMIAH—NOTE ON 15:7 The primary reason for punishment was that they did not turn from their ways.
JEREMIAH—NOTE ON 15:9 She who bore seven. A mother with the perfect number of sons losing all she has represents Judah’s reversal of fortunes.
A noonday attack on a city (15:8) was unusual. The heat would have been uncomfortable for soldiers in their armor, and the element of surprise would have been gone. Therefore most raids took place at night. An army probably wouldn’t attack at noon unless it was strong enough to be sure of victory.
JEREMIAH—NOTE ON 15:13–14 Judah’s sins have brought her to the edge of financial ruin and exile.
JEREMIAH—NOTE ON 15:15 you know. God has seen Jeremiah’s suffering. take me not away. Jeremiah asks to be spared when death strikes.
JEREMIAH—NOTE ON 15:16 Your words were found, and I ate them. As a true prophet, Jeremiah digested, delighted in, and spoke God’s words in God’s name for the people’s good.
JEREMIAH—NOTE ON 15:18 a deceitful brook. Jeremiah accuses God of failing to protect him.
JEREMIAH—NOTE ON 15:19 If you utter what is precious. God rebukes Jeremiah, urging repentance and faithful, truthful speech about himself. Jeremiah must side with God, not with the people.
JEREMIAH—NOTE ON 15:20–21 God repeats his promise to protect (1:17–19). God will deliver Jeremiah, but the promise implies continued persecution.
JEREMIAH—NOTE ON 16:2 As a symbol to the nation, Jeremiah is instructed not to marry. Such living messages were intended to shock the people into repentance (see 13:1–14). Singleness, however, will prove to be a blessing for Jeremiah (16:3–4).
Singleness for a prophetic purpose. The Lord told Jeremiah not to get married. This was probably intended as a symbolic warning that life would soon be very difficult for people with children (16:1–4).
JEREMIAH—NOTE ON 16:5 God commands Jeremiah not to attend funerals or mourn the dead, again as a testimony that God has taken away his peace. God’s protection (steadfast love) is based on his grace and Israel’s covenant faithfulness.
JEREMIAH—NOTE ON 16:13 a land. A place of exile (15:14). serve other gods. The ultimate punishment (Deut. 28:64). no favor. A reversal of Ex. 34:6–7.
JEREMIAH—NOTE ON 16:14–15 God will restore Israel after exile. This renewal will be so astounding it will be greater than the first exodus (32:37; see Deut. 30:1–10).
JEREMIAH—NOTE ON 16:19–20 Jeremiah’s confession of faith indicates he has repented, as he was ordered to do (15:19–21). The nations will come to Yahweh, rejecting their idols (10:1–16) and confessing that Yahweh alone is God and is able to save.
JEREMIAH—NOTE ON 17:1–3 pen of iron . . . point of diamond. These were tools for carving on stone, which is what their heart has become. beside every green tree, on the high hills, on the mountains. Serving idols in every conceivable location is the sin engraved on their hearts.
JEREMIAH—NOTE ON 17:5 Cursed. Experiencing negative consequences (Deut. 28:15–68).
JEREMIAH—NOTE ON 17:6 like a shrub in the desert. Alone and without resources when disaster comes.
JEREMIAH—NOTE ON 17:7 Blessed. Filled with God-defined benefits. whose trust is the LORD. Only trust in God motivates confident obedience in times of crisis.
JEREMIAH—NOTE ON 17:8 tree planted by water. Settled with resources no matter what happens. A perfect contrast to the “shrub in the desert” (v. 6; see Ps. 1:3).
JEREMIAH—NOTE ON 17:9 heart. The human will and emotions (see vv. 5–7). desperately sick. The sinful heart cannot be cured without God’s help (15:18; 30:12, 15; Mic. 1:9). who can understand it? A rhetorical question expecting a negative answer. However, this strongly negative assessment of the human heart does not describe the believer’s heart under the new covenant; God promises to write his law on his people’s hearts (Jer. 31:33; 32:40; see Ezek. 36:26; Heb. 10:22).
JEREMIAH—NOTE ON 17:12–13 glorious throne. The temple (14:21; Ps. 80:1). our sanctuary. A place of security when the people trust Yahweh, but a place of thieves when they do not (Jer. 7:1–15). written in the earth. Those who turn away from God shall die and be buried without honor (Ps. 69:28). fountain of living water. Source of spiritual strength (Jer. 17:5–8; see note on 2:12–13).
JEREMIAH—NOTE ON 17:14 Jeremiah prays for his own healing and salvation. my praise. That which he most values and speaks of with most joy.
JEREMIAH—NOTE ON 17:16 the day of sickness. Judah’s spiritual unfaithfulness and its punishment.
JEREMIAH—NOTE ON 17:17–18 For now Jeremiah stands with God, not the people. Thus he fulfills God’s commands in 1:7–10, 17–19; 15:19–21.
JEREMIAH—NOTE ON 17:24–27 Restoration of Sabbath rest and worship will result in permanent rule by David’s lineage, permanent life in the land, and permanent worship. Refusal to keep the Sabbath will result in fire in its gates, a metaphor for destruction (Amos 1:3–2:5).
JEREMIAH—NOTE ON 18:4 spoiled. It did not develop properly. reworked. The potter shaped and reshaped the wet clay to keep the developing vessel symmetrical.
JEREMIAH—NOTE ON 18:6 can I not do with you? As its maker, God can reshape Israel.
Repentance is mentioned more than a hundred times in Jeremiah. The Lord promised to forgive and heal the people if they turned from their sins (18:5–11). Few responded to Jeremiah’s call for repentance, but the Lord promised that someday they would respond (33:14–26).
JEREMIAH—NOTE ON 18:7 pluck up, break down, destroy. Judgment metaphors from agriculture, construction, and war. See 1:10; 31:28; 45:4. If. Many of the biblical prophecies are conditional. Whether or not the people repent matters, because the goal of prophecy, more than simply telling the future, is the moral formation of God’s people. See note on Jonah 3:4.
JEREMIAH—NOTE ON 18:8 turns. From sin to God.
JEREMIAH—NOTE ON 18:9 Build and plant are restoration metaphors from construction and agriculture. See 1:10; 42:10.
JEREMIAH—NOTE ON 18:10 relent of the good. Remove the blessing the people could have received.
JEREMIAH—NOTE ON 18:13 Who has heard? Judah’s covenant breaking is unprecedented. See 2:10–11 for a similar question.
JEREMIAH—NOTE ON 18:14–16 Does the snow of Lebanon leave . . . Do the mountain waters run dry? Both questions expect a negative answer. In contrast, Judah has done the unnatural thing and deserted God.
JEREMIAH—NOTE ON 18:18 The people rejected the notion that Jeremiah was right and all their leaders wrong (1:17–19; 2:8; 5:13, 31; 6:13).
JEREMIAH—NOTE ON 18:19–20 my adversaries. Those plotting against Jeremiah.
JEREMIAH—NOTE ON 19:1 Go, buy. The third symbolic act (see 13:1–7; 16:1–9). earthenware flask. A general term for a container. elders of the people. Civic leaders. elders of the priests. Religious leaders.
JEREMIAH—NOTE ON 19:2 Potsherd Gate. Uncertain location but likely a dumping ground for broken containers.
JEREMIAH—NOTE ON 19:3 Ears . . . will tingle with shock and horror at an account of judgment (see 1 Sam. 3:11; 2 Kings 21:12).
JEREMIAH—NOTE ON 19:4 blood of innocents. Likely child sacrifices made to Molech (7:31).
JEREMIAH—NOTE ON 19:7 the plans of Judah and Jerusalem. Their proposed solution to the threat Babylon poses (see 18:12).
JEREMIAH—NOTE ON 19:9 eat the flesh. Because of the lack of food caused by the siege, the people of Judah will turn to cannibalism (Deut. 28:53; 2 Kings 6:24–29; Lam. 4:10).
JEREMIAH—NOTE ON 19:10 break the flask. A symbolic act representing Jerusalem’s defeat.
JEREMIAH—NOTE ON 19:12 like Topheth. An overcrowded cemetery. Proper burial is impossible there.
JEREMIAH—NOTE ON 20:1 chief officer. Head overseer of temple supplies and activities; probably also handled troublemakers (29:26).
JEREMIAH—NOTE ON 20:3 not . . . Pashhur, but Terror On Every Side. Pashhur may mean “tear off.” The idea is that God has previously “torn off” pieces of Judah and given them to invaders. Now he will cause terror in every part of Jerusalem.
JEREMIAH—NOTE ON 20:4 False teachers are the ultimate terror. They lead others to believe lies, which will result in Babylon capturing all Judah.
JEREMIAH—NOTE ON 20:5 I will give. God, not Babylon, is the ruler. all the treasures. In the palace and temple. carry them to Babylon. Treasure, people, and the kings of Judah will go to Babylon (Isa. 39:1–8).
JEREMIAH—NOTE ON 20:6 go into captivity. In 605, 597, and 587 B.C. all your friends. Those who believed Pashhur when he prophesied falsely that Jeremiah was wrong (vv. 1–2).
JEREMIAH—NOTE ON 20:7–8 deceived me . . . stronger than I . . . laughingstock. Jeremiah expresses his displeasure over his circumstances, even accusing God of deceiving and overpowering him (see 12:1–4; 15:10–21; Jeremiah’s complaints are not always justified). Soon his complaint moves to praise (20:9–13), but then returns to distress over his calling (vv. 14–18).
JEREMIAH—NOTE ON 20:9 burning fire . . . in my bones. When Jeremiah decides not to preach, he apparently feels intense (and possibly bodily) pain, as if the words are trying to burst forth. He cannot stop proclaiming God’s words.
JEREMIAH—NOTE ON 20:13–14 praise the LORD! . . . Cursed be the day! It is true that God merits praise for his protection. It is also true that Jeremiah lives a hard life. See 15:10 and Job 3:3.
Mind or kidneys? The word translated “mind” in 20:12 is actually the Hebrew word for “kidneys” (see ESV footnote). Because the kidneys were hidden deep within the body, they were seen as the source of emotions and even wisdom.
JEREMIAH—NOTE ON 20:18 Jeremiah’s ministry causes him hard work, sorrow, and shame. He accepts his role, but has no illusions of fame, approval, or appreciation.
JEREMIAH—NOTE ON 21:1–29:32 Jeremiah’s Confrontations. Having solidified his relationship with God, Jeremiah confronts his enemies and their beliefs. He opposes kings (21:1–23:8), false prophets (23:9–40), the people (24:1–25:38), and false belief (26:1–29:32).
JEREMIAH—NOTE ON 21:1–2 Zedekiah. The last king of Judah (597–586 B.C.). Pashhur. Most likely a different man than in 20:1–2. Zephaniah. Not the prophet. making war against us. Most likely in 588 B.C. due to Zedekiah not paying tribute money to Babylon. wonderful deeds. Such as the exodus or the deliverance of Jerusalem in 701 B.C. (Isa. 36:1–37:36).
JEREMIAH—NOTE ON 21:3–6 God will bring the Babylonians into the city (v. 4), fight alongside them against Judah (v. 5), and give them complete victory (v. 6).
JEREMIAH—NOTE ON 21:8–9 Jerusalemites have two choices: surrender to Babylon and live, or fight Babylon and die.
JEREMIAH—NOTE ON 21:12 house of David. Zedekiah and his officials. Execute justice. Based on God’s written word (Deut. 17:14–20). deliver from the hand. Make certain the weak receive protection and justice. These are the marks of a great king.
JEREMIAH—NOTE ON 21:14 fruit of your deeds. Judah has participated in idolatry, oppression, and covenant infidelity. These acts have led to invasion.
JEREMIAH—NOTE ON 22:3 The king and those with him are not to use their power for personal advantage, but are to rule in justice and righteousness. “Justice” means making right decisions according to God’s commands and case laws. “Righteousness” means doing what is correct according to God’s moral standards (see 4:2; 9:24). deliver. Rescue from harm. This passage spells out the responsibilities of the ideal king over God’s people (see 7:6; contrast 22:13, 15). The messianic King will carry this out (23:5; 33:15).
JEREMIAH—NOTE ON 22:4 obey this word. To protect the weak (v. 3), which is a major role of kings. then there shall enter. If David’s descendants would turn to the Lord, they would continue to rule Judah. The prophecies of destruction were conditional; the exile was not inevitable.
JEREMIAH—NOTE ON 22:7 destroyers . . . shall cut down your choicest cedars. Like the temple (Ps. 74:4–8), David’s lineage will be cut down (Ps. 89:38–45).
JEREMIAH—NOTE ON 22:11 Shallum. Another name for Jehoahaz, who reigned for just three months in 609 B.C. (2 Kings 23:31–33). He followed Josiah (640–609).
JEREMIAH—NOTE ON 22:13–14 Jehoiakim (609–598 B.C.) built a palace for himself while his people suffered. He required his subjects to work on the project without compensation. Contrast this with v. 3.
JEREMIAH—NOTE ON 22:24 Coniah. Another name for Jehoiachin, who ruled three months (598–597 B.C.); also called Jeconiah (24:1). Babylon removed him and put Zedekiah (597–587 B.C.) in power. Jehoiachin was later treated well in exile (52:31–34; 2 Kings 24:8–9; 25:27–30). signet ring. Used to imprint a person’s signature and thus represent his authority (Hag. 2:23).
JEREMIAH—NOTE ON 22:29–30 Judah (the land) must understand that David’s descendants will cease to rule Judah. none of his offspring. This raises a severe problem: Will God keep his promise made in 2 Sam. 7:16? If so, how? See Jer. 23:5–6.
JEREMIAH—NOTE ON 23:1–2 shepherds. See note on 3:15. Rather than bind up, heal, protect, and feed their sheep, Judah’s leaders have destroyed and scattered them (10:21; Ezek. 34:2; Zech. 11:15–17). attend to you. Judge them because they have not judged God’s people well.
JEREMIAH—NOTE ON 23:3 gather. Bring back to Judah from exile. This process began in 538 B.C. (Ezra 1–2). For the expectation, see Jer. 29:14; 31:8, 10; Ezek. 11:17; 28:25.
The faithful remnant. In many places, the Bible speaks of a “remnant,” that is, a relatively small group of people, who will remain faithful to the Lord (23:3; compare Ezra 9:8; Isa. 10:20; Rom. 11:5).
JEREMIAH—NOTE ON 23:5 God will honor his covenant with David (2 Sam. 7:1–25). a righteous Branch (see notes on Zech. 3:8–9; 6:12) . . . shall reign as king. This Davidic king, a “branch” from the tree of David, will embody all good kingly characteristics: making good decisions, ruling fairly, and correctly dispensing justice (see Isa. 11:1–10). The NT authors saw that these and other messianic promises were fulfilled in Jesus (Matt. 2:2; Luke 1:32; 19:38; John 1:49).
JEREMIAH—NOTE ON 23:6 Judah will be saved. For the whole people being “saved,” see Ex. 14:30. God rescues his people from danger—including the danger to which their own sin has subjected them—and provides for them the conditions in which faithful life can flourish. dwell securely. Free from enemies. The LORD is our righteousness. A play on the new king’s name, Zedekiah, which means “the LORD is my righteousness.” Even though Zedekiah fails, a new king will come. See Isaiah 40–66, which foretells the return from exile, which leads to the raising up of David’s heir, the Messiah.
JEREMIAH—NOTE ON 23:7–8 they shall no longer say. The people’s return and the Messiah’s subsequent reign will be so great as to overshadow the exodus (see 16:14–15).
JEREMIAH—NOTE ON 23:11–12 Spiritual adultery begins with ungodly spiritual leaders. Such “guides” will be like slippery paths in the darkness. The people need spiritual leaders—specifically prophet and priest—who will be godly examples (a recurring theme in Jeremiah; 2:8; 5:31; 6:13; 8:10; 14:18).
JEREMIAH—NOTE ON 23:15 Compare 9:15. Judah’s ungodliness begins with those who teach God’s ways falsely (see Ex. 20:7).
JEREMIAH—NOTE ON 23:21–22 “I did not send the prophets.” True prophets would have asked the people to repent of their unfaithfulness.
JEREMIAH—NOTE ON 23:29 like fire. God’s word, in contrast to that of the false prophets, burns the straw of falsehood (v. 28). like a hammer. God’s word shatters the sinful heart.
JEREMIAH—NOTE ON 23:31–32 God opposes those who falsely claim to speak his words through their lying dreams and harmful lies.
JEREMIAH—NOTE ON 24:1 Nebuchadnezzar (see 21:1–2). taken into exile. In 597 B.C. Jeconiah. Also called Jehoiachin (52:31) and Coniah (22:24). officials. Civil servants. craftsmen, metal workers. Persons useful to the conquerors. vision. See 1:11–16. For the image of figs, see 29:14.
JEREMIAH—NOTE ON 24:3 The good figs are the exiles.
JEREMIAH—NOTE ON 24:6 build . . . plant. God will restore the exiles (1:10; 12:2; 18:9).
JEREMIAH—NOTE ON 24:7 I will give them a heart to know. Saving knowledge of God (see 4:4; 31:31–34; see note on 9:3) based on God’s sovereign grace. be my people. Special covenantal relationship (31:31–34). They shall return by repenting (Deut. 30:1–10).
JEREMIAH—NOTE ON 24:8 The disgustingly bad figs are (1) the king, (2) the remaining people in Judah, and (3) the people who fled to Egypt to escape the invasion.
c. 597, 586, 582 B.C.
Jeremiah witnessed multiple deportations of many of his fellow Judeans to Babylon (see 52:28–30), which he and other prophets had foretold would happen if the people did not repent of their wickedness. Jeremiah specifically foretold that the exiles would remain in Babylon for 70 years, after which time the Lord would punish the Babylonians themselves for their wickedness (25:11–12).
JEREMIAH—NOTE ON 25:1 fourth year of Jehoiakim. 605 B.C.
Seventy years in Babylon. Jeremiah saw many of his fellow Judeans exiled to Babylon during his lifetime. He predicted that they would remain there for 70 years (25:11–12), and Ezra 1:1 records the precise fulfillment of that prophecy.
JEREMIAH—NOTE ON 25:5–6 Turn now. The consistent prophetic message was one of repentance from idolatry so that the people could have a right relationship with God.
JEREMIAH—NOTE ON 25:8–9 tribes of the north. See 1:13–16; 3:12, 18; 4:6; 6:1; etc. Nebuchadnezzar . . . my servant. See 27:6; 43:10. Though earth’s greatest king, he is controlled by God. devote them to destruction. See notes on Lev. 27:28–29; Deut. 20:16–18. This is what God’s people were to do to the Canaanites (Deut. 7:2); now it will be their fate instead.
JEREMIAH—NOTE ON 25:11 seventy years. This is probably counted from the first exile in 605 B.C. to the first return, variously dated from 538 to 535 (2 Chron. 36:21; Ezra 1:1). However, 70 may be a round number, as it is elsewhere (Ps. 90:10; see Matt. 18:22).
JEREMIAH—NOTE ON 25:12 Persia conquered Babylon in 539 B.C. God punishes sin wherever it exists.
JEREMIAH—NOTE ON 25:14 many nations. Persia and its allies. great kings. Cyrus and his successors.
JEREMIAH—NOTE ON 25:15 cup of . . . wrath. See Isa. 51:17; Rev. 18:6.
JEREMIAH—NOTE ON 25:17 made all the nations . . . drink it. Through a symbolic act in Jeremiah’s role as prophet to the nations (1:5).
JEREMIAH—NOTE ON 25:19 Egypt. Prior to 605 B.C., Egypt dominated Judah, but Babylon’s victory at Carchemish that year gave Babylon power over Egypt and the countries Egypt ruled.
When Nebuchadnezzar defeated the Egyptian army at Carchemish in 605 B.C., it marked the beginning of Egypt’s decline as a power in the region and the beginning of Babylon’s rise (see 46:2 and note on 25:19). Judah fell to Babylon in 586.
JEREMIAH—NOTE ON 25:23–26 Nations far distant from Judah will be conquered by Babylon. Indeed, all the kingdoms of the world shall drink the cup of Babylon’s wrath. Afterward the king of Babylon shall drink the cup of Persia’s wrath. All these cups come from God, who speaks through Jeremiah.
JEREMIAH—NOTE ON 25:31 God’s voice will reach the ends of the earth, for his indictment of sin encompasses all flesh. His sword will touch all wicked persons (see v. 29).
JEREMIAH—NOTE ON 25:38 The sword of the oppressor (Babylon) is the result of God’s fierce anger. This lion will devour his prey completely.
JEREMIAH—NOTE ON 26:1 The events of this chapter occur c. 609 B.C.
JEREMIAH—NOTE ON 26:3 God’s reason for sending Jeremiah is to offer Judah one more chance to turn from . . . evil so that he may relent from punishing. This is generally the intent of prophetic preaching in Scripture (see 18:7–8).
JEREMIAH—NOTE ON 26:6 Shiloh. See note on 7:12–14. a curse. See 24:9 and 25:18.
JEREMIAH—NOTE ON 26:9 Why have you prophesied? Jeremiah’s audience considers a sermon against Jerusalem and the temple to be disrespectful to God. Jeremiah considers their sinful deeds the real show of disrespect (7:11–15).
JEREMIAH—NOTE ON 26:10 officials. Judges, in this instance. took their seat. To judge the matter. entry of the New Gate. The place where judicial proceedings occurred (see Amos 5:12, 15).
JEREMIAH—NOTE ON 26:11 The priests and the prophets claim Jeremiah has committed treason because he prophesied against this city.
JEREMIAH—NOTE ON 26:12 The LORD sent me. Jeremiah claims to speak only God’s words (1:4–10) concerning the city and temple (this house).
JEREMIAH—NOTE ON 26:16 The officials (judges) and people (assembled community) oppose the religious leaders’ wishes.
JEREMIAH—NOTE ON 26:17 elders of the land. Most likely civic leaders from other cities.
JEREMIAH—NOTE ON 26:18 Micah. The biblical prophet. prophesied. This verse quotes Mic. 3:12. days of Hezekiah. 715–687 B.C.
JEREMIAH—NOTE ON 26:19 The elders note how Hezekiah and the people understood Micah’s words and repented. God then stopped Sennacherib’s invasion of Judah in 701 B.C. (2 Kings 18–19). The elders advise obedience to Jeremiah’s words. This shows that Micah’s oracle was considered scripture by this time. It also shows that prophecy has a moral purpose, rather than simply telling the future (see note on Jer. 18:7; see also Isa. 38:1–6).
JEREMIAH—NOTE ON 27:1 beginning of the reign of Zedekiah. 597 B.C.
JEREMIAH—NOTE ON 27:2 Make yourself straps. Jeremiah was to engage in yet another symbolic act (see 13:1–11; 16:1–9; 19:1–15) by wearing the “straps” and yoke-bars that harnessed an animal.
JEREMIAH—NOTE ON 27:3–4 A group of envoys had come to Jerusalem to plot strategy for opposing Babylon. Jeremiah, God’s envoy, gave a message for these ambassadors to take to their kings.
JEREMIAH—NOTE ON 27:6–7 Nebuchadnezzar . . . my servant. See 25:8–9. make him their slave. See 27:12, 14. Babylon’s rule will not last forever.
JEREMIAH—NOTE ON 27:8 Until the era of Nebuchadnezzar’s grandsons, the nations must serve Babylon or face sword, famine, and pestilence (14:1–12; 16:4; 18:21; 21:7–9).
Jeremiah’s unpopular message. While all the other prophets were predicting victory over Babylon, Jeremiah told the people it was God’s will that they serve Babylon for a certain number of years. Then, God would rescue them and would judge Babylon (ch. 27). Needless to say, Jeremiah’s message did not make him very popular with either the people or the king.
JEREMIAH—NOTE ON 27:12–15 Having delivered God’s message to the other nations, Jeremiah now tells Zedekiah the same thing: serving Babylon is God’s will.
JEREMIAH—NOTE ON 27:19 pillars. Located in the temple and overlaid with bronze (1 Kings 7:15–22). sea. A tank holding water to clean the area where sacrifices were made (1 Kings 7:23–26). Stands supported the sea and were overlaid with bronze (1 Kings 7:27–37). vessels. Bronze basins (1 Kings 7:38). See illustrations.
JEREMIAH—NOTE ON 27:21–22 The items noted in v. 19 will indeed go to Babylon, but will also return. The pieces were taken in 587 B.C. They were returned in 538–535, when the Israelites returned to Jerusalem (Ezra 1:7–8; 5:13–17).
JEREMIAH—NOTE ON 28:1 Gibeon. A town 6 miles (9.7 km) northwest of Jerusalem. Thus, Hananiah, like Jeremiah, lived in the territory of Benjamin (1:1–3).
JEREMIAH—NOTE ON 28:2–4 Thus says the LORD. Hananiah claimed divine authority for his false prophecy. I have broken the yoke . . . Within two years. Hananiah contradicts Jeremiah’s prophecy concerning Babylon (27:8–11) and the temple’s vessels (27:19–22).
JEREMIAH—NOTE ON 28:8–9 Jeremiah’s point is that peace and security is the rarer of the two messages described here. Peace requires repentance (26:18–19), which has not occurred.
JEREMIAH—NOTE ON 28:12–15 God says that Hananiah’s prophecy turns the yoke-bars of surrender into a yoke of devastation by leading people to ignore God’s advice to surrender to Nebuchadnezzar (27:1–11).
JEREMIAH—NOTE ON 28:16–17 Hananiah’s prophecy was rebellion against the LORD. He died two months after uttering it (vv. 1–4).
JEREMIAH—NOTE ON 29:1 This letter reassures these exiles that God has not abandoned them or forgotten his purpose for them. At the same time, since its contents would be widely known back home in Judah, it also reinforces Jeremiah’s announcements of coming judgment on those who remained there. All the people were taken into exile in 597 B.C. by Nebuchadnezzar.
JEREMIAH—NOTE ON 29:7 The exiles should hope and work for Babylon’s success, for they will share in this success. Welfare covers all aspects of peace and plenty (see note on John 14:27). The people of Israel were true to their calling when they brought blessing to the Gentiles (Gen. 12:2–3).
Why were Israel’s craftsmen taken? Craftsmen were highly prized by conquering kings (29:2). They could provide assistance with the king’s projects as well as offer secrets of the trade that had been passed down through the generations.
JEREMIAH—NOTE ON 29:11 God’s plans for the exiles are for welfare (see note on v. 7), not evil, or “calamity.” Having sought Babylon’s welfare, the exiles will receive God’s welfare in the form of a future and a hope in their homeland.
JEREMIAH—NOTE ON 29:13 You will seek me and find me. This amazing promise from the infinitely righteous, holy God to sinful people echoes a promise in Deut. 4:29. It remains true (John 6:37).
JEREMIAH—NOTE ON 29:14 I will bring you back. After 70 years, Israel’s repentant prayers and changed hearts will lead to God’s restoration of the nation (see Deut. 30:1–10).
JEREMIAH—NOTE ON 29:21–22 As vv. 8–9 indicate, false prophets addressed the exiles. prophesying a lie. See 27:10, 14, 16; 28:15; 29:9. The lie is not specified, but they probably promised a quick return from exile. strike them down. The penalty for their lies contrasts with God’s protection of Jeremiah (1:17–19). Their fate will be so terrible that they will become a curse used to condemn others.
JEREMIAH—NOTE ON 29:25 Shemaiah sent letters from Babylon to counter Jeremiah’s prior correspondence (vv. 4–23). Zephaniah. Not the prophet. See 21:1–2.
JEREMIAH—NOTE ON 29:27–28 Shemaiah does not consider Jeremiah’s letter (vv. 4–23) either comforting or true. Rather, he believes prophets like Hananiah who prophesy a short exile (ch. 28). Anathoth. See 1:1–3.
JEREMIAH—NOTE ON 29:31–32 Shemaiah is revealed as a false prophet who makes people trust in lies (28:15).