Annotations for Jeremiah

1:1 Jeremiah. The name probably means either “the Lord exalts” or “the Lord establishes.”

1:4 Then the word of the LORD came unto me, saying. This was a standard way of introducing a divine oracle at the beginning of a prophetic book. Jeremiah did not speak out of his own imagination. He spoke as God revealed His word and will.

1:5 Before I formed thee in the belly I knew thee. Jeremiah was keenly aware that the call of God in his life had been determined by God from before his conception. As God’s word became a reality in his life, the prophet understood that God knew him and had called him to proclaim a critical message at a crucial point in the history of the nation. The word “knew” refers to an intimate knowledge that comes from relationship and personal commitment.

1:8 for I am with thee to deliver thee. Twice in his call (v. 19), God reassured Jeremiah of His presence and protection. In moments of personal crisis, Jeremiah prays these words back to God (20:11).

1:9 I have put my words in thy mouth. This verse gives us an understanding of the dual nature of Scripture. The message is the Lord’s; its expression is accomplished through His servants the prophets (Heb. 1:1).

1:10 I have this day set thee over the nations. The nations were instruments in God’s purpose of revealing Himself. The Lord would use Babylon to punish Judah, and then He would use the Persians to punish Babylon.

1:11 I see a rod of an almond tree. God confirmed His call to Jeremiah with two visions. The first vision involved an almond tree, which blossoms when other trees are still dormant. The almond tree served as a harbinger of spring, as though it watched over the beginning of the season. In a similar fashion, God was watching over His word, ready to bring judgment on Israel.

1:13 I see a seething pot; and the face thereof is toward the north. This is the second vision God used to confirm Jeremiah’s call. Judgment was coming from the north.

1:17 Thou therefore gird up thy loins. This means tuck your robe into your belt so you can run, or prepare yourself (1 Sam. 2:4).

1:18 I have made thee this day a defenced city. This military language indicates that God would fight for Jeremiah. His defense system could not be battered down or tunneled under by men and armies.

2:1–3 the love of thine espousals. Chapter 2 is presented in the form of a covenant lawsuit, an indictment brought by God against His people. Jeremiah challenged the people of Judah to remember God.

2:5 walked after vanity, and are become vain. People who serve idols, which are as vapor, become like that vapor themselves.

2:8 priests . . . pastors . . . prophets. Those who should have known God most intimately did not know Him at all. The rulers transgressed against God and His covenant. The prophets prophesied in the name of Baal rather than God.

2:13 hewed them out cisterns, broken cisterns. The people could have chosen a “fountain of living waters.” Instead they chose broken cisterns that would have been useless for sustaining life.

2:15 The young lions. Assyria laid waste to Israel and Judah during several invasions between 734 and 701 B.C.

2:16 the children of Noph and Tahapanes. Egypt forced Judah into a vassal relationship.

2:19 backslidings. Israel had turned in every direction for help except to the true source of safety and security.

2:23–25 thou art a swift dromedary. The image is that of a camel who is in heat, vividly portraying Israel’s lust for foreign gods.

2:32 yet my people have forgotten me. In the ancient world, those women who were not slaves normally possessed a variety of rings, bracelets, and ornaments made from gold, silver, or bronze. Many of these were exquisite in appearance and were frequently inlaid with semiprecious stones. Ornaments of this kind were commonly part of the wedding finery of a bride. The nation Israel, however, which was God’s bride, had behaved in a completely unnatural fashion by presuming to forget the God to whom the people were so intimately bound by the Sinai covenant. In forgetting their God for so long a time they had actually rejected Him and His claims upon them, a prospect which Jeremiah found almost impossible to believe.

3:1 If a man put away his wife. Deuteronomy 24:1–4 forbids a man to remarry his divorced wife if she has remarried and been divorced in the meantime. The implication is that the woman has been defiled by the second marriage. After forsaking God, Israel had taken many other lovers, that is, the nation worshiped many other gods. Yet the Lord in His mercy still extended His loving hand to His unfaithful bride.

3:3 showers . . . latter rain. There were two types of rain that fell in Israel in the spring from March to early April. These were vital for the fields and crops.

3:6 in the days of Josiah the king. The reign of Josiah (640–609 B.C.) followed the idolatrous reigns of Manasseh (697–642 B.C.) and Amon (642–640 B.C.).

3:8 backsliding Israel committed adultery. Because of Israel’s adultery, the Lord presented her with a certificate of divorce based on Deuteronomy 24:1–4. As a consequence, in 722 B.C. Israel was taken captive by Assyria, and Samaria was destroyed. Judah looked on but did not learn from Israel’s example.

3:15 And I will give you pastors. Throughout the Bible God provides shepherds for His people to watch over them, guide them, care for them, and lead them. From Moses in the Old Testament to Jesus in the New, God provides faithful, devoted leaders after His own heart.

3:16 when ye be multiplied and increased. God ordained that His shepherds would lead Israel through a time of blessing, increase in numbers, and material prosperity.

3:19 and give thee a pleasant land. The possession of the land was always dependent on the covenant faithfulness of Israel to their God. The Lord’s desire has always been to bless His people.

3:23 from the multitude of mountains. The mountains were centers of idol worship and thus were strongholds of falsehood. True salvation or deliverance could be found only in the true God of Israel.

4:2 The LORD liveth. This phrase was regularly used in oaths. When spoken by those faithful to the covenant, it should have been a sign of truth, judgment, and righteousness. Failure to be willing to owe God their faithfulness and worship brought terrible consequences to Israel, the northern kingdom, and then to Judah, and resulted in failure of the nations to be converted as well. Because Israel would not give glory to God, the rest of the world could not.

4:4 Circumcise yourselves to the LORD. Circumcision was a sign of the covenant relationship between Israel and God (Gen. 17:10–14). The intent of God was always that the outward symbol should be a sign of a reality of total devotion to Him (Deut. 10:12–21).

4:5 Blow ye the trumpet in the land. Jeremiah announced the judgment of Judah and Jerusalem with the alarming sound of a trumpet, literally a shofar made of a ram’s horn. This was the instrument used to sound the alarm when an enemy attacked a city.

4:7 from his thicket. Destruction would come as a terrible surprise, like a lion hiding and then pouncing on its prey. The desolation of the land and the deportation of the people would be the result.

4:8 For this gird you with sackcloth. This material was a rough-textured fabric that was worn as a sign of mourning or distress (6:21).

4:13 Behold, he shall come up as clouds. Judah had become the foe of God, and He would use the nation’s international foes to discipline the nation. The imagery of clouds and chariots like a whirlwind portrays the thoroughness and swiftness of God’s judgment.

4:15 Dan . . . mount Ephraim. Dan was the most northern tribe of Israel. Ephraim was the southernmost region of the northern kingdom of Israel. The message is that just as Israel had been subjugated, Judah was also in danger.

4:19 My bowels, my bowels. In ancient Middle Eastern thought, the internal organs were the seat of emotions and feelings. The phrase describes Jeremiah’s anguish over the destruction of Jerusalem.

4:23 it was without form, and void. This Hebrew phrase is the same one used in Genesis 1:2 to describe the chaos before the ordering of the cosmos. no light. The prophets spoke of darkness as part of God’s judgment on the world. Here the lack of light describes the disastrous effects of sin on creation, particularly on the land of Judah.

4:24 they trembled. The symbols of stability and of strength would be shaken as by an earthquake. Birds would disappear as Hosea had proclaimed (Hos. 4:3). In Genesis 1, the creation of the birds of the heavens depicts the fulfillment of the creative process. In Jeremiah and Hosea, the removal of the birds symbolizes the reversal of creation.

4:28 the heavens above be black. The dark skies are associated with God’s judgment.

5:1 if there be any that executeth judgment. Similar to Abraham’s plea that Sodom be saved on account of the few faithful people among its inhabitants (Gen. 18:16–33), so Jeremiah summoned the people to search the city of Jerusalem for one just and righteous person.

5:3 but they have refused to receive correction. The Hebrew term translated correction means “chastisement” or “discipline.” Sometimes it means “instruction.” In the Prophets, it generally refers to God’s attempt to teach His children faithfulness by means of discipline or punishment (7:28). But despite the words of Jeremiah and other prophets, Israel refused “correction” and continued down the path of self-destruction.

5:5 broken the yoke. Jeremiah paints a picture of Judah as oxen that are wandering aimlessly through the field, guided by their own desires. They are exposed to the elements and the wild animals of the forest and desert.

5:7 they then committed adultery. The prophets generally refer to cultic prostitution as adultery. Such immoral behavior violated covenant law (Ex. 20:14) and set in motion the curses of the covenant.

5:9 Shall I not visit for these things? The Hebrew word translated punish (9:9), literally meaning “to visit,” can be used of the visitation of God in mercy (Ps. 65:9) or in wrath. Here it clearly refers to wrath.

5:13 the prophets shall become wind. False prophets like Hananiah (28:11) had foretold a time of peace and deliverance from the domination and destructiveness of their enemies. But their word was like an empty breeze. The very sword they denied would seal their fate.

5:17 they shall eat up. The word devour is used four times in this verse to paint an image of the enemy as consuming field, flock, and fortifications.

5:20 house of Jacob. Even after the northern kingdom had been destroyed, the prophets still spoke of Israel. There was not a complete destruction of the northern tribes, as is commonly thought.

5:26–28 wicked men. Those responsible for the welfare of the whole populace had abused their positions by exploiting the lesser elements of Israelite society. The picture presented is one of birds, or the poor, being ensnared by great men who were building wealth at the expense of orphans and the needy (Deut. 10:18).

5:31 prophets . . . priests. The deterioration of the leadership of the land reached the very people who were supposed to be the mainstays of righteousness among the people. Both offices had succumbed to the temptation of abusing their power, rejecting their responsible roles as messengers and servants of God.

6:4–5 Prepare ye war against her. Prepare can also be translated “make holy.” It refers to ritual sanctification performed in preparation for battle. The words are overheard in the camps of the enemies who are about to come against Jerusalem. Sorcerers and diviners were called upon to perform sacrifices to determine the will of the gods and assure a successful outcome in battle.

6:6 Hew ye down trees, and cast a mount. A siege mound was a ramp of wood, stone, and sand that sloped toward the wall of a city. Armored siege machines could go up the ramp and attack the city walls.

6:7 violence and spoil. Jerusalem had once been a city that had peace, justice, and righteousness. Under the siege of the Babylonians in 588–586 B.C. conditions were unspeakable (see the Book of Lamentations).

6:11 I am full of the fury of the LORD. Jeremiah’s own emotions reveal his identification with God’s feelings about Judah. The prophet was both angry and weary with the entire nation, both young and old.

6:13 every one is given to covetousness. The accusation of covetousness suggests monetary gain by means of deception and fraud. Even those called to guide the nation in its covenant relationship had defrauded God and man.

6:15 neither could they blush. The people had lost all sense of what was right before God.

6:16–17 old paths. This phrase probably refers to the Sinai covenant and the Book of Deuteronomy, as Jeremiah called the people back to former days of steadfast devotion.

6:20 your burnt offerings are not acceptable. There is a common misconception that in the Old Testament, prior to the cross, God was primarily interested in outward and formal religious rites, such as circumcision, Sabbath-day observance, and animal sacrifices. Nothing could be more removed from the truth. In both Testaments, God is basically concerned with the attitudes of the heart (Deut. 10:6).

6:26 and wallow thyself in ashes. This action symbolically expressed sorrow and despair.

6:27 I have set thee for a tower. Jeremiah would act as the nation’s assayer, the one who tests or evaluates quality or purity.

6:29–30 the founder melteth in vain. Jeremiah assesses Judah as a refiner purifies silver, using lead to remove impurities (9:7). The lead is consumed, so the dross in the silver ore cannot be purged. This results in the refiner discarding the ore because it is so impure that the smelting process is not worth the energy it takes. Similarly God rejects those whose wickedness cannot be refined.

7:2 Stand in the gate. The parallel in 26:2 suggests the proclamation was made in the outer court of the temple, where Jeremiah would have been guaranteed a large audience.

7:4 Trust ye not in lying words. Trust conveys the sense of security and confidence that the people had in their holy place. They believed that since God had chosen Jerusalem as His dwelling, had promised that a Davidic king would remain on the throne forever, and had delivered the city from attack in the days of Hezekiah and Isaiah, He would never allow the city or the temple to be destroyed. The temple of the LORD. The Israelites believed that the building guaranteed their security whether or not they obeyed the provisions of the covenant. This false hope was a lie (3:23; 7:9).

7:10 stand before me. This means “to place (oneself) in submissive service to someone.” Entering the temple of God in such a manner, while worshiping other gods, was incomprehensible. Furthermore, for the people to think that they were secure enough to perform perverted abominations was the ultimate hypocrisy.

7:11 den of robbers. Like thieves hiding in a cave for safety, Judah attempted to hide behind the sanctuary of the temple for protection from the divine hand of judgment. But the Lord had seen the hypocrisy of Israel’s ways. Jesus quoted this verse when He cleansed the second temple (Matt. 21:13).

7:16 pray not thou for this people. God’s instruction to Jeremiah indicates the extreme depravity of Jerusalem’s inhabitants (11:14; 14:11). No manner of intercession was to be made on behalf of Judah. God would not hear Jeremiah’s appeals.

7:18 the queen of heaven. This is a reference to the goddess Ishtar, who was worshiped in open-air cultic centers throughout the eastern Mediterranean region and Mesopotamia. Worship of Ishtar involved the preparation of special cakes that bore the goddess’s image, as well as drink offerings (44:19). The family cooperation in the idolatrous worship of Ishtar stood in direct opposition to the covenant demands that a father instruct his children in the ways of the Lord (Deut. 6:4–9).

7:21 Put your burnt offerings unto your sacrifices. Because the people had missed the true meaning of the Lord’s worship, they could multiply their offerings as much as they liked and it would do them no good. The Lord cared for none of their sacrifices. To Him they were simply meat.

7:23 that it may be well unto you. God required that His people obey His voice. Obedience would bring blessing. When the prophets lashed out against sacrifice, it was not against the sacrificial system as God had established it, but against the corruption of that system as the people practiced it. The same thing is found in the New Testament passages that seemingly speak against the law. Both the New Testament writers and the Hebrew prophets denounce the abuses of divine systems in human hands.

7:26 inclined their ear, but hardened their neck. These phrases suggest a cold rebuff to the will and work of God. Jeremiah, like Isaiah before him (Is. 6:9–10), was told that the people would not respond to his message.

7:29 Cut off thine hair. This practice was a way of expressing mourning and grief. The act may also have symbolized that Judah had rejected the covenant relationship just as if they had broken a Nazarite vow, a sign of personal devotion that required the hair not to be cut (Num. 6:1–21).

7:33 carcases of this people. Unburied corpses left to the elements and animals were regarded as a horrible desecration in the ancient Middle East.

8:1–3 the sun, and the moon, and all the host of heaven. The gods and goddesses to whom Jerusalem looked for deliverance would stand over the people’s desecrated corpses, which are pictured here as dung. Those who survived the siege and attack as exiles and slaves would prefer death over life.

8:7 appointed times. Whereas the birds follow their instincts to migrate, the people of Israel refused to follow God’s promptings to obey His covenant. Note that God still refers to the people of Judah as “my people” even though they continued to rebel against Him.

8:17 I will send serpents . . . among you. Judgment by means of poisonous snakes is described in Numbers 21:6.

8:20 harvest is past, the summer is ended. This proverb reflects the sense of helplessness in the early fall. The harvest was meager and the oppression persisted. Even Jeremiah was deeply hurt—this translates a Hebrew word derived from the verb meaning “to break,” “to shatter”; in other words, the prophet’s spirit was broken over the fate of his people.

8:22 Is there no balm in Gilead. The region of Gilead was known for its balsam ointment (Gen. 37:25). There is no healing, physical or spiritual, for a people intent on rebelling against God.

9:1 mine eyes a fountain of tears. Jeremiah, who is known as the “weeping prophet,” identified personally with the suffering of his people. Here he expresses his desire for a reserve of tears that would flow without stopping.

9:3 they bend their tongues like their bow. Once falseness takes hold in a community or nation, it seems to pervade every area of life. Such a condition is what Jeremiah describes here. There was falsity in every relation. There was a lack of fidelity and trust.

9:4 Take ye heed every one of his neighbour. The personal affairs of the people were characterized by deceit, slander, and mistrust. Ethical standards had collapsed.

9:8 Their tongue is as an arrow shot out. Jeremiah returns to the imagery of bow and arrow to depict Judah’s deceit (v. 3). The picture is of a person speaking peaceably to his neighbor while lying in wait to ambush him.

9:13 have not obeyed. The word “obey,” which comes from the Hebrew word meaning “to hear,” implies an active response to the hearing of God’s word. Instead of walking according to God’s law, the people walked according to the dictates or stubbornness of their own hearts.

9:18 let them make haste. There is urgency in summoning the skilled mourners to lead the people in tearful lament over the imminent destruction of Judah.

9:21 death is come. The Canaanite god of death, Mot, was believed to enter a household through an open window to bring adversity, destruction, and death.

9:24 lovingkindness, judgment, and righteousness, in the earth. True knowledge of God resulting from an intimate relationship with Him will be demonstrated in a person’s character. God demands these attributes of His followers.

10:2 the way of the heathen. The Gentiles worshiped natural phenomena by means of handmade icons and symbolic imagery. the signs of heaven. These were astral deities (8:1–3) worshiped in the days of Manasseh and reinstituted following the death of Josiah and the collapse of his reforms.

10:6–7 there is none like unto thee, O LORD. This phrase expresses one of the great teachings of the prophets—the incomparability of God. God is not simply better than other gods; He alone is the living God.

10:9 they are all the work of cunning men. No matter how skilled the idol makers were, the fabricated icons were lifeless, deteriorating, false gods who were no more powerful or wise than their makers.

10:10 the LORD is the true God. Jeremiah speaks of Israel’s God not only as living, but also as being the true God and the nation’s everlasting King. He thus governs His covenant people by principles of truth, and with a power that far surpasses the might of earthly kings. Whereas pagan gods cannot alter the course of nature in the slightest degree, even though their worshipers believed very much to the contrary, the God of Sinai is the Creator of nature. He can punish the wicked by storm, flood, earthquake, or pestilence, and strike terror into the hearts of all those who oppose Him.

10:12 He hath made the earth. Jeremiah emphasizes the creative power of God, drawing on the imagery of Job 38 and Psalm 8. Jeremiah was reminding the people of Judah that their God not only created the universe but also governs its ongoing life.

10:17 Gather up thy wares out of the land. The Assyrian stone reliefs of Shalmaneser III depict captives transporting household goods on their heads as they go into exile in the eastern reaches of the empire. Soon this would be the fate of the people of Judah.

10:19 Woe is me. Jeremiah personally identified with Judah and the destruction of Jerusalem. The injuries inflicted upon Judah were severe.

11:2 Hear ye the words of this covenant. Jeremiah’s message from the Lord here is strongly associated with the Book of Deuteronomy. The term “words” is the Hebrew name of the Book of Deuteronomy; it is also used to refer to the terms of the covenant. A covenant is a legal treaty or relationship between individuals, between nations, or—in the case of Israel—between a nation and its God. The covenant specified rights, obligations, and responsibilities of the parties entering into the agreement.

11:4 iron furnace. This terminology comes directly from Deuteronomy 4:20, which is set in a context of a warning against worshiping idols.

11:5 That I may perform the oath. The blessing of land, as promised to Abraham, was dependent upon the covenant loyalty of the people.

11:11 I will bring evil upon them. Because the heart of the nation was evil, God would bring disaster upon the people. God’s justice is inescapable when sin is intrinsic to one’s character. Even if the people were to cry out in distress, God would not listen.

11:17 planted. This term recalls the theme of Jeremiah 2:21, the idea that God had established Israel as His choicest vine. However, here the context is the impending doom that would result from the evil done by the Lord’s people.

11:20 let me see thy vengeance on them. Jeremiah appealed for vindication to God as the one true righteous judge. “Heart” refers to the seat of intellect and will. “Vengeance” describes God’s fury and anger against sin that demands punishment.

11:21–23 the men of Anathoth. These men insisted that Jeremiah not prophesy in the name of the Lord. If Jeremiah had yielded to their demand, he would have repudiated his calling, his person, and his God. The threat of death to Jeremiah was answered by punishment of the young men as well as their children. The prediction of death by famine was fulfilled when the city was besieged by the Babylonians in the days of Zedekiah.

12:4 How long shall the land mourn. Jeremiah’s question related to God’s delay of judgment on the people of the land. “Land mourn . . . herbs of every field wither . . . beasts are consumed, and the birds” are phrases that are recurring themes in Jeremiah and other prophetic texts (4:28; 40:7; Zeph. 1:3). In spite of past chastisement, the people believed that God would not bring their country to an end.

12:5–6 If thou hast run with the footmen. God’s response to Jeremiah’s question (v. 4) comes in the form of two metaphorical questions. The first metaphor of foot racing was designed to teach Jeremiah that the obstacles he faced in his hometown were meager compared to those he would encounter before the kings of Judah and Babylon (the horses). land of peace. This second metaphor was designed to remind the prophet of the impending turmoil he would have to endure in proclaiming the message of judgment to an unrepentant leadership. The relatively peaceful setting of Anathoth, with its minor opposition from treacherous family members, served to prepare Jeremiah to struggle against greater antagonists.

12:10–11 Many pastors. This phrase refers to the foreign kings who had come as agents of God to judge Judah. The repetition of the word “desolate” describes the complete devastation of Judah (Is. 6:11). Because of sin, the land that once saw God’s bounteous blessing would experience His devastating judgment.

12:15 after that I have plucked them out. This verse offers a glimmer of hope in the middle of a prophecy of judgment. In the midst of His judgment, God would remember His covenant with Abraham. Eventually He would return and have compassion on His people.

12:16 swear by my name. Only the everlasting love of God provides an answer to what God will do in a life that turns from an oath to a false god to an oath to serve the Lord. What unfathomable blessing can be ours from a God like this when we pledge our allegiance to Him. He asks our allegiance, and He asks us to truly learn the ways that He has established for His people.

13:1–5 linen girdle. This was an article of clothing that was like a short skirt or kilt worn by men. Jeremiah was not supposed to wash it.

13:6–7 it was profitable for nothing. Because Jeremiah’s girdle was dirty and then was exposed to the elements, it was ruined and useless.

13:8–11 which refuse to hear my words, which walk in the imagination of their heart, and walk after other gods. As Jeremiah’s waistband was ruined, so Judah’s pride would be reduced to ruin. Pride describes the self-exalting conduct that characterized Israel in its love for idols. This pride is explained in a triplet of verbal phrases.

13:14 I will dash them one against another. The wine jars of God’s wrath would be smashed and broken together, a picture of a devastated nation.

13:16 Give glory to the LORD your God. This means exalt and worship Him. The verse warns of the consequences of failing to glorify God. Four Hebrew synonyms for darkness are found in this verse, deepening the impression of divine displeasure meted out against God’s people.

13:20 them that come from the north. This phrase refers to Babylon.

13:23 Can the Ethiopian change his skin. The negative rhetorical question confirmed Judah’s inability to change its own ways. The nation had reinforced its habit of doing evil (4:22) for so long that it did not know how to do good.

13:26–27 thy skirts upon thy face. This phrase meant public exposure (v. 22). Since Judah had lustfully sought adulterous relationships with foreign gods and goddesses, God would expose and bring to shame its actions.

14:2 mourneth. This is a general word for grief over the dead. It describes the dark gloom of weeping and wailing.

14:8 hope . . . saviour. Jeremiah pleaded with God on the basis of God’s name and character. Instead of having an intimate relationship with Judah, God had become like a stranger or a traveler in the land, because the people worshiped other gods.

14:10 Thus have they loved to wander. “Loved” describes voluntary desire. “Wander” describes a repetitive back and forth movement—in this case, of seeking every possible occasion for sin. Because no one displayed any restraint from sin, God could not violate His holy character and accept the people of Judah.

14:13 I will give you assured peace. Jeremiah complained to the Lord about false prophets who were proclaiming a message of peace instead of war and pestilence. These pretentious prophets presumed upon God’s mercy and promise of deliverance as demonstrated in the days of Hezekiah and Isaiah, when Jerusalem was miraculously rescued from the siege of Sennacherib’s army.

14:21–22 for thy name’s sake. The people’s plea for God’s mercy was based on His character. Entreaties based on divine character and attributes are common in the Psalms. At stake was God’s reputation and the blessing that would come to the people, but here the obligations of the people to the Lord are disregarded.

15:2 death . . . the sword . . . famine . . . captivity. These all would be the outcome of God’s judgment. He would use foreign armies as instruments of judgment (14:11–12).

15:3–4 I will appoint over them four kinds. The judgment of Judah is described. The imagery of dogs, birds, and beasts devouring human flesh vividly illustrates not only death, but desecration. The basis for this desecration is the defilement of Jerusalem that took place during the reign of Manasseh, when idolatry reigned in the temple courts and children were sacrificed to Molech (7:31).

15:7–8 I will fan them with a fan. Like wheat chaff that is scattered by the winnowing fork and the wind, the people of Judah would be dispersed. The population would be decimated. The further ravaging of the land is revealed in the numerous widows who would be left in the wake of the death of the men of Judah.

15:9 She that hath borne seven. The blessing of seven sons was the ultimate hope for ancient mothers and fathers. But the utmost horror was to lose all seven in death, resulting in the loss of an heir.

15:10 every one of them doth curse me. To curse someone in ancient Israel was to invoke condemnation on that person with a prescribed formula.

15:16 Thy words were found, and I did eat them. Eating the words of the Lord means to internalize them and allow their meaning to become a reality in one’s life.

15:17 I sat not in the assembly of the mockers. Jeremiah’s isolation was the result of his obedience to the word and calling of God.

15:18 as waters that fail. This simile is a vivid picture of the arid regions in the Middle East, where water is at a premium.

16:1–2 Thou shalt not take thee a wife. In the case of Jeremiah, the prohibition against marriage was both a sign to the nation and a blight against his name among the people. Celibacy was abnormal; large families were indicative of God’s blessing upon a household. Jeremiah faced life with God as his sole comfort and support.

16:10 Wherefore hath the LORD pronounced. The trio of questions posed by the people indicates their lack of understanding of God’s word. The people of Judah had missed the purpose for which they were chosen, to manifest to the world the nature and character of God by living as the people of God.

16:16 many fishers . . . many hunters. These words refer to the Babylonian armies that would scour the land for Judah’s rebels. Hunting and fishing imagery as a metaphor for deportation is also found in Ezekiel 12:3 and Amos 4:2.

16:19–20 strength . . . fortress . . . refuge. Jeremiah knew that his only place of safety was in God. The scope of Jeremiah’s hope is universal. The Gentiles, among whom the people of Judah would be exiled, would come to the God of Israel in fulfillment of the promise of Genesis 12:1–3.

17:3 thy high places for sin. Jerusalem and the other cities of Judah were demolished and plundered by the Babylonians. The remaining treasures of the temple of God were carried by Nebuchadnezzar’s army to Babylon. Even the idolatrous cultic centers were destroyed (15:13–14).

17:4 discontinue from thine heritage. This phrase, when used in the context of land, usually refers to letting the land lie fallow during the sabbatical year (Ex. 23:10–11). Judah’s captivity would provide rest for the land from the idolatrous activities of its people.

17:5 Cursed be the man. One cannot trust in both God and humankind.

17:7 Blessed is the man that trusteth in the LORD. The basic element in a life of faith is stability. Man depending upon his own strength is unstable. But faith in God brings stability.

17:11 As the partridge sitteth on eggs, and hatcheth them not. The teaching of Jeremiah 17:1–10 is supported by a proverb based on the common belief that the partridge hatched eggs other than its own. When the young birds recognized that the partridge was not their mother, they would leave her. Similarly, a man who unjustly gains wealth will be abandoned by the wealth and then be known as a fool.

17:12–13 A glorious high throne. This phrase refers to the temple in Jerusalem and the ark of the covenant, the symbol of God’s presence and sovereignty over the nations.

17:17 Be not a terror unto me. This refers to physical, emotional, or mental horror.

17:18 Let them be confounded. Jeremiah called for his persecutors to be ashamed and dismayed, to be dishonored and demoralized. The prophet also called upon the Lord to confirm the message of judgment in the day of doom and double destruction.

17:21–22 Take heed to yourselves. This same phrasing is used in Deuteronomy 4:15 in a warning against idolatry. The sanctity of the Sabbath was a most serious matter. The Sabbath stood as a sign of creation and the covenant relationship between God and Israel.

18:4–6 was marred in the hand of the potter. The potter’s vessel was marred and thus unsuitable for its intended purpose. The potter’s remolding of the clay into an acceptable and unblemished work symbolized God’s action in reforming Israel. The people had become marred and defiled and had to be reformed into a vessel fit to be identified with the Lord.

18:13–14 who hath heard such things. Negative rhetorical questions show the absurdity of Israel’s rebellion. snow of Lebanon. This describes the Mount Hermon watershed that erupts in numerous springs, providing most of the water for the Jordan River. God’s blessing was often demonstrated in the provision of water from rocks in arid regions (Ex. 17:6).

18:15 burned incense to vanity. Foreign deities such as Baal and Asherah were represented by empty and ineffective cultic figurines.

18:17 as with an east wind. This line refers to the scorching late-spring sirocco wind from the northern Arabian desert.

18:19–20 for they have digged a pit for my soul. Jeremiah reminded the Lord how he had interceded for the people and had asked God to turn away His wrath and judgment. But instead of showing their appreciation for Jeremiah’s intervention, the people prepared his grave.

19:3 Hear ye the word of the LORD. This key word of the Deuteronomic code (Deut. 6:4) calls for a decision regarding the content of the message. his ears shall tingle. This expression is used to refer to a harsh, ringing judgment announcement (1 Sam. 3:11).

19:4–5 the blood of innocents. This phrase refers to the murderous act of child sacrifice (7:31). Human sacrifice was known among the Phoenicians, Moabites, and Canaanites. This abominable practice, performed in the name of religious worship, was explicitly forbidden in the covenant (Deut. 12:31).

19:9 I will cause them to eat the flesh of their sons. The gruesome practice of cannibalism appears, recalling the words of Deuteronomy 28:53. After years of siege resulting in severe famine, the people would resort to eating human flesh in order to survive. This prophecy was literally fulfilled in 586 B.C. when Nebuchadnezzar invaded Judah, and again in A.D. 70 when Titus destroyed Jerusalem.

20:1 Pashur . . . chief governor. A person in this position had to be a priest. He had oversight of the temple, the temple guards, entry into the courts, and so on. Jeremiah’s proclamations against the city and the temple were of grave concern to Pashur because of the threat to the continuation of the cult in which he was involved.

20:2 high gate of Benjamin. This portal provided access into the temple courtyards from the north, the direction of Benjamin’s territory.

20:3–4 Magor-missabib. This means “terror on every side.” As Pashur had been a terror to Jeremiah, so he would become a terror to himself, his family, and his associates.

20:6 Pashur, and all that dwell in thine house. Pashur’s whole family and his close associates, who had opposed Jeremiah, would be deported to Babylon because Pashur had prophesied lies. Pashur apparently had announced that Jerusalem would not suffer destruction.

20:7 thou hast deceived me, and I was deceived. A play on words is intended by using two forms of the same word, which means “to entice.” Jeremiah claimed that the Lord had seduced him and that he had succumbed to the temptation.

20:8 the word of the LORD was made a reproach unto me. Jeremiah had faithfully proclaimed the Lord’s word of judgment and destruction, but the prophecy had not been fulfilled, thus opening the prophet up to criticism.

20:11 the LORD is with me. In order for a prophet to endure the pain and suffering that goes with the job, he needs to be aware of God’s presence, power, and approval.

20:12 that triest the righteous. God tests (6:27; 17:10) and judges the righteous, those who walk uprightly in His ways and truth.

20:14–15 Cursed be the day. In ancient Israel, to curse God or one’s parents was an offense punishable by death. Jeremiah avoided committing a capital offense by cursing his conception and birth, and hence his call from God.

21:2 Enquire, I pray thee, of the LORD. This phrase means to seek His will.

21:5 with an outstretched hand. Because the people of Judah had become God’s enemies, God would fight against them. The divine instruments by which Israel had gained freedom from Egypt (Ex. 15:6; Deut. 6:21) and deliverance from their enemies would be used against them.

21:8–9 way of life, and the way of death. Death would come to those who attempted to survive the siege of Jerusalem; life was possible through surrender to the Chaldeans (Babylonians).

21:10 For I have set my face. This phrase describes the fixed intention of God, which in this context was against Jerusalem. The result would be adversity rather than good.

21:13 come down against us. Attacking armies generally approached Jerusalem from the north along an elevated ridge.

22:1 Go . . . king of Judah . . . speak there this word. This is the first of three messages directed at specific kings of Judah. Shallum, the fourth son of Josiah, was placed on the throne by the people of Judah, but he was dethroned after three months by Pharaoh-necho. Shallum was imprisoned and taken captive to Egypt (2 Chr. 36:1–4). Eliakim (Jehoiakim), Shallum’s brother, was placed on the throne as an Egyptian vassal. Necho maintained control of Palestine until Nebuchadnezzar defeated Egypt at the Battle of Carchemish in 605 B.C. Shallum died without returning from Egypt, in fulfillment of Jeremiah’s prophecy.

22:2 that sittest upon the throne of David. Jeremiah’s prophecy was addressed to three groups: the kings who are of David’s lineage, the kings’ servants, and “thy people that enter in by these gates.” The last phrase may refer to the citizens in general or to personnel who regularly entered the palace gates.

22:3 Execute ye judgment and righteousness. For all practical purposes these two terms are synonymous. One could not have one without the other.

22:6–7 Gilead . . . Lebanon. The territories were sources for timber for the royal palaces. These luxurious residences would be reduced to deserted wilderness and set ablaze if the kings disobeyed the covenant.

22:9 worshipped other gods. The pagan nations would recognize that the destruction of Jerusalem was the result of Judah’s violation of its covenant with God. The people of Judah had exchanged their God for alien deities, whom they worshiped and served.

22:13 that useth his neighbour’s service without wages. The king was supposed to be the guardian of his people, but Jehoiakim enslaved his fellow Israelites to build his self-aggrandizing palaces.

22:18–19 He shall be buried with the burial of an ass. A king of such despicable character as Jehoiakim deserved no lament. Instead of proper funeral rites due a king, Jehoiakim would receive an ignoble burial, like an animal, alone and unlamented.

22:22–23 The wind shall eat up all thy pastors. The winds of adversity and invasion would carry off Judah’s leaders and allies alike. The nation would be ashamed that it had entered into such futile associations.

22:24–27 Coniah. This was another name for Jehoiachin. He succeeded his father in 598 B.C. under the threat of siege from Babylon as a result of Jehoiakim’s rebellion. Jehoiachin reigned for three months until he and his family were exiled to Babylon by Nebuchadnezzar (2 Kin. 24:6–16). Eventually Jehoiachin was released from prison after the death of Nebuchadnezzar.

23:3 I will gather the remnant. The kings of Israel had caused the dispersion of the nation; but the Lord would mercifully bring about the restoration of the remnant. This concept was a popular one with many of the prophets (Is. 1:9; 10:20–23). The blessing of restoration and prosperity as a consequence of repentance is outlined in Deuteronomy 30:1–10.

23:5 a righteous Branch. Beginning with Isaiah 4:2 this term is used of the promised Messiah (33:15; Zech. 3:8). This great king will reign with justice and righteousness. This ideal was founded on God’s promise to David (2 Sam. 7:16).

23:7–8 the days come. The future restoration of Israel would exceed anything in the past; it would surpass even the first exodus, the deliverance from Egypt.

23:9–10 Mine heart within me is broken. Jeremiah’s dismay over the false prophets weakened him mentally and physically, so much so that he felt drunken from the inner turmoil.

23:15 I will feed them with wormwood. This word refers to bitterness and death by poison. According to Deuteronomy 18:20, the consequence of false prophecy was death.

23:16 a vision of their own heart. Visions were commonly understood to be a means of receiving a message from God (or the gods). The term vision used here and in Jeremiah 14:14 is also found in Daniel 1:17 and 8:1; plus it is used in other prophetic books to describe a divine revelation (Is. 1:1; Mic. 3:6).

23:19 a whirlwind of the LORD. This is a symbol of God’s judgment (Is. 29:6).

23:21–22 I have not sent these prophets. A true prophet must be sent by God with a word from God. A true prophet of God calls people to repentance of sin or evil and to renewed faith.

23:26 the deceit of their own heart. The character of the false prophets was based on lies and deceit. Their deception was apparent because their goal was to draw the people into idolatry with their fanciful dreams, leading people to forget God and follow Baal (2:8).

23:28–29 What is the chaff to the wheat. This poetic interlude compares dream and word. A dream is fleeting, like chaff in the wind. God’s word has the force of fire and a hammer.

23:38–40 The burden of the LORD. False prophets could not speak an oracle. The disgrace that resulted from the false prophets would last for an extended period of time: Its memory would endure forever (20:11).

24:4–7 Like these good figs. These are identified with the deported exiles, including Jeconiah’s royal household, whom God set apart. God would bring back the captives, establish them in the land, and multiply their crops.

25:3 I have spoken unto you, rising early and speaking. This phrase describes Jeremiah’s diligence and persistence.

25:9 Nebuchadrezzar . . . my servant. This expression does not imply that the Babylonian monarch worshiped Israel’s God, but simply that he was used by God to fulfill His purposes (as in the case of Cyrus, who is called the Lord’s “anointed” in Is. 45:1).

25:16 drink, and be moved, and be mad. This triad sequence depicts the judgment process by which the sword of the Lord subdues those opposed to Him. The state of drunkenness was condemned in the Old Testament: to drink the cup and stagger was to display one’s guilt (Num. 5:19–28).

25:18 to make them a desolation, an astonishment. The list of nations that would be made to drink from the cup of the Lord’s judgment begins with Judah and Jerusalem, which would be made a source of derision (19:8).

25:27–28 Drink ye, and be drunken, and spue. These terms for progressive inebriation emphasize the extent of judgment that would flow from God’s cup of wrath. Those who refused the cup would be forced to drink.

25:30 The LORD shall roar from on high. Generally this phrase refers to God’s abode on Mount Zion (Joel 3:16; Amos 1:2).

25:31 A noise shall come. This noise refers to a thunderous judgment resulting from God’s “covenant lawsuit” against the nations. Though they had not received the law like Judah and Israel, the Gentiles would be judged because they were “wicked.” The word “wicked” refers to the guilt associated with the breach of ethical standards, including violating the poor and needy and abusing the oppressed.

25:37 because of the fierce anger of the LORD. Human anger is an emotion. God’s anger is an aspect of the righteous administration of His laws—natural, moral, and spiritual.

26:2 diminish not a word. Jeremiah was told to speak unsparingly with unwavering boldness.

26:3 If so be they will hearken. The introduction to the judgment oracle is expressed in conditional terms. If the people repented of evil, the Lord would relent from the calamity He was threatening to bring on them.

26:6 Then will I make this house like Shiloh. This city was not far from Jerusalem. The people could see the effects of its destruction by the Philistines in 1050 B.C., a destruction that overtook it even though it was the first resting place of the ark of the covenant. Jeremiah uses Shiloh as an illustration of the coming judgment of Jerusalem even though the temple of God had been built there.

26:13 obey the voice of the LORD your God. Jeremiah gives the Lord’s assurance that if we, like Judah, turn to obey Him, our future will be changed from punishment to blessing.

26:15 if ye put me to death. Jeremiah defended himself and pointed to the potential sin of shedding innocent blood. He had already accused the leaders of Jerusalem of child sacrifices in the Hinnom valley (2:34; 19:4).

26:18 Micah the Morasthite. In the reign of Hezekiah, Micah had announced the impending destruction of Jerusalem by the Assyrians (Mic. 3:12). Yet because of the repentance of Hezekiah and the inhabitants, the city was spared from the onslaught of the Assyrian army under Sennacherib (701 B.C.).

26:24 Ahikam the son of Shaphan. This man, along with his father, served as a scribe under Josiah when the Book of the Law was found in the temple (2 Kin. 22:8–14). Ahikam’s brother Gemariah also opposed Jehoiakim’s burning of Jeremiah’s scroll (36:25). This faithful family was supportive of Jeremiah and was instrumental in saving his life.

27:2–3 bonds and yokes. These are wooden bars or beams that attach to a pair of oxen with leather bands. The symbolic act of wearing the yoke would communicate bondage, restraint, and enslavement.

27:7 And all nations shall serve him, and his son, and his son’s son. Following the death of Nebuchadnezzar in 562 B.C., his heirs and successors retained control of Babylon for only 24 years. Babylon fell without a battle to Cyrus and the Persian armies in 539 B.C., and later to Alexander the Great of Greece.

27:9–10 hearken not ye. The way kings summoned various prophet-diviners to give them direction is well known from the Book of Daniel (Dan. 2:2; 5:7). Besides prophets, there were diviners, like Balaam (Num. 22–24), who were prohibited from practicing their craft in Israel (Deut. 18:9–14). The collective effort of these diviners to determine the fate of their nations failed. Like the false prophets of Judah, they heralded a message of rebellion and resistance against Babylon. Only Jeremiah stood for the truth. The Lord would punish Judah through Nebuchadnezzar.

27:21–22 concerning the vessels. Jeremiah’s message from the Lord is presented in detail. The remaining vessels in the temple, as well as in the king’s palace, would be carried to Babylon until the Lord restored His people. In the midst of a prophetic message against the false prophets, Jeremiah spoke a message of hope and restoration. Destruction was imminent, but God does not forget His people. He would restore the righteous remnant.

28:1–4 Hananiah the son of Azur. This prophet believed that God’s message for Judah was one of imminent deliverance—within two years—from servitude to the king of Babylon. Hananiah also prophesied the return of the holy vessels taken by Nebuchadnezzar from the temple. Furthermore, Hananiah espoused the popular belief that the kingship of Zedekiah was illegitimate and that God would restore Jeconiah (Jehoiachin) to the throne in Jerusalem.

28:7–9 of war, and of evil, and of pestilence. Hananiah’s message of peace and prosperity ran contrary to the long tradition of the genuine Hebrew prophets. Amos, Hosea, Micah, Joel, and Nahum spoke words of judgment and destruction against the great kingdoms like Assyria and Egypt.

28:15–16 thou makest this people to trust in a lie. Hananiah had not been sent by God, but he had led the people astray with a lie. As a result, Hananiah would die that very year.

29:2 After that. This parenthetical passage provides background from 2 Kings 24:12–16 concerning the deportation of Jeconiah (Jehoiachin) to Babylon in 597 B.C. This method of eliminating leaders and leaving the peasant population to pay taxes to the kingdom was learned from the Assyrians and was designed to reduce the likelihood of rebellion.

29:4 unto all that are carried away captives. Jeremiah reminded the exiled community that ultimately it was God, not Nebuchadnezzar, who had caused them to be taken to Babylon.

29:10 after seventy years be accomplished. The concept of seventy years of Babylonian captivity is reiterated from Jeremiah 25:12. The number 70 symbolizes completion and fulfillment of God’s sovereign plans for creation and human history. The completion of the years of the kingdom of Babylon would also be the completion of Judah’s exile.

29:11 A Future and a Hope—This text comes from a letter from Jeremiah to the exiles from Judah who were living in Babylon (vv. 4–9). The exiles must have had a lot of questions about their situation before they heard from Jeremiah. Had God abandoned them forever? How could they serve God properly while under the domination of the nation of Babylon? When would the exile end? Would they ever see Jerusalem again? What was the plan?

The answer that Jeremiah wrote to them probably wasn’t satisfactory for all. They still would have had questions. Many would have wanted more specific answers. They would have wanted to know how long they would be in Babylon. They would have asked if they could do anything to hasten their return. These are not unlike the questions we ask God on a daily basis.

Perhaps the best way to describe the content of Jeremiah’s letter is to say that he is pointing to the fact that all the specifics are wrapped up in their relationship with God. The promises are ultimate promises. If we seek Him, we will find Him. God Himself is our hope. Shouldn’t knowing this give us all the direction we need? Isn’t this what our faith is all about? On the basis of knowing what God has done and what He has promised to do, we will move ahead in trust. We may not see the path clearly, but we know He does lead and He is leading us.

29:14 I will be found of you. Those who seek God with a whole heart will find Him and experience His renewal. I will bring you again into the place. God was the captor, and He would restore His people from captivity.

29:21 Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah. These two were the prophets spoken of in Jeremiah 29:15. They were accused by Jeremiah of a deplorable crime; prophesying the imminent collapse of Babylon and the restoration of the captives to Jerusalem. Such false prophecy urging rebellion against God was a capital offense (Deut. 14:5–10). The prophetic punishment of Ahab and Zedekiah was death by command of Nebuchadnezzar.

30:2 Write thee all the words. The oracles of Jeremiah were recorded by the scribe Baruch (ch. 36). “Book” refers to any type of writing medium, from a clay tablet to a parchment scroll. Jeremiah’s oracles were recorded on a scroll (36:2).

30:6 hands on his loins. This phrase symbolizes the agony of God’s people who had become like defenseless pregnant women in the midst of delivery before their enemies (4:31; 6:24).

30:8 it shall come to pass in that day. The day of the Lord was an ordained time of horror and distress for Israel and Judah, out of which the Lord would save them. Jeremiah expressed the hope of release from the bondage of the yoke of Babylon according to the Lord’s timing (25:12) and not that of men (28:11).

30:12 Thy bruise is incurable. God’s hand of judgment had brought serious harm to the nation, a mortal wound unless God intervened.

30:13 that thou mayest be bound up. This refers to the growth of new skin over an open wound.

30:14 All thy lovers have forgotten thee. Israel’s lovers were the surrounding nations like Assyria, Egypt, Phoenicia, Ammon, and Edom, with whom it had made political and religious alliances. These nations had quickly forgotten Judah; they shrank back or were defeated by Nebuchadnezzar.

30:17 For I will restore health unto thee. Restoration and healing of Israel came in two forms: retribution against its enemies and healing of its wounds.

30:18 Jacob’s tents . . . dwellingplaces . . . city . . . palace. These phrases emphasize God’s work in rebuilding the homes and cities of His returning exiles, from the peasant population to the administration.

30:21 their nobles shall be of themselves. Israel’s leaders would no longer be appointed by foreign kings, and foreign rulers would not preside over Israel’s lands.

31:3 everlasting love . . . lovingkindness. These strong words are in parallel and point toward a love characterized by loyalty, a king of covenant love. Out of His faithfulness to the covenants God established with Abraham and Moses, and out of His great love, God established the nation Israel for His glory and for hers. The Lord would also deliver His people from captivity and reestablish them by His love.

31:4 O virgin of Israel. Earlier in Jeremiah, this expression was used sadly in depicting the departure of Israel from faith in God (2:32; 14:17). Here the image is reversed. Israel is rebuilt in the manner of her former betrothal (2:2), having become again a virgin bride to God. go forth in the dances of them that make merry. A joyful celebration of marriage and festival throughout villages is in view here (v. 13).

31:6 watchmen. This time the watchman’s purpose is not to warn the people about oncoming armies but to call them to come with joy to the holy city.

31:9 I am a father to Israel. This text is one of the few cases in the Old Testament where the fatherhood of God is portrayed directly (Deut. 32:6; Is. 63:16). Israel was familiar with the idea of God as Father, but it was not until the teaching of Jesus that the phrase took on the importance that we understand it to have in our lives today.

31:12 the goodness of the LORD. The blessings of the goodness of the Lord are bountiful crops, flocks, and vineyards (Ps. 65).

31:14 I will satiate the soul of the priests with fatness. The theme of joy is summarized in God’s intention to fill the priests and the people with abundance. Jeremiah gave the people hope and comfort in facing the poverty and oppression of exile and captivity.

31:19 I smote upon my thigh. This indicates an outward demonstration of remorse over sin and change of life (Ezek. 21:12).

31:21 waymarks . . . thee high heaps. These would point out the way to the people’s homeland. More importantly, Israel was instructed to set its heart toward the way that is the path of faith in its God.

31:27 I will sow the house of Israel. God would plant and multiply the seed of man and animal in the land of Judah.

31:28 to build, and to plant. These are the same terms used in Jeremiah’s call (1:10).

31:31–34 The New Covenant—The new covenant is called “new” in contrast to the covenant with Moses which is called “old” (Jer. 31:32; Heb. 8:6–13) because it actually accomplishes what the Mosaic covenant could only point to, that is, the child of God living in a manner that is consistent with the character of God. Four provisions are made in this covenant: (1) Regeneration—God will put His law in their inward parts and write it in their hearts (31:33), (2) A national restoration—Yahweh will be their God and the nation will be His people (31:33), (3) Personal ministry of the Holy Spirit—they will all be taught individually by God (31:34), and (4) Full justification—their sins will be forgiven and completely removed (31:34). The new covenant is made sure by the blood that Jesus shed on Calvary’s cross. The blood that guarantees to Israel its new covenant also provides for the forgiveness of sins for the believers who comprise the church. Jesus’ payment for sin is more than adequate to pay for the sins of all who will believe in Him.

31:32 the covenant that I made with their fathers. The old covenant demanded adherence to stipulations (Ex. 19:1—23:33) which the people were unable to keep. Above all other commandments, the people were commanded to love and serve God and abandon all others (Deut. 6:4–5). This they did not do. From the wilderness period (Ex. 32:1–10; Num. 25:1–9) until the days of Manasseh, the history of Israel was permeated with idolatrous activity, only occasionally broken by periods of true faithfulness to God. The people seemed incapable of acting in sustained obedience to the covenant. husband. As Hosea was to Gomer, the Lord had been a faithful and devoted husband to Israel.

31:33 the covenant that I will make. The new covenant would be initiated by God Himself, assuring its effectiveness. After those days. This expression looks forward to the time of fulfillment of the new covenant, which found fruition in the life, death, and resurrection of Jesus Christ.

31:34 they shall teach no more. No longer would intermediaries like priests or prophets be needed to show the people how to know the Lord. Knowledge of God is a major theme of Jeremiah (2:8; 4:22; 5:4; 8:7). This knowledge is an intimate relationship with God evidenced by faith, obedience, and devotion.

31:36–37 If those ordinances depart. The foundation of the new covenant is as sure as the God who maintains creation. At the peak of Judah’s apostasy, shortly before the destruction of the nation by Babylon in divine judgment, the Lord emphatically reaffirmed His covenant relationship with the Jewish people in such strong terms that the promise was unbreakable, even by Him. When we observe the sun, moon, or stars in the sky, we should remember God’s promise to the Jewish people, even as God does.

32:6–8 that is in Anathoth. The Lord instructed Jeremiah to purchase a field in his hometown three miles north of Jerusalem.

32:13–15 earthen vessel. Examples of storage jars that served as safety-deposit vessels have been excavated in Judah. The Dead Sea Scrolls were also stored in ceramic vessels, aiding their preservation for almost two thousand years. The illustrated message of the purchase was assurance and confirmation that restoration of the land was certain.

32:20–21 signs and wonders in the land of Egypt. The great historical demonstration of God’s loyal love was the exodus of Israel from Egypt. The miracles that accompanied the exodus made God known among the nations such as Moab (Num. 22–24).

32:27 the God of all flesh. God was Lord over Israel and Judah, and Lord over the nations (27:11), including mighty Babylon (25:15–26).

32:39 one heart, and one way. Because the Lord had written on the heart of the people a new covenant (31:33), no longer would they worship other deities and turn to foreign nations for help. The word “way” is often used in Jeremiah to denote the character of a person’s life, whether evil (4:18) or good (7:23).

32:40 everlasting covenant. This expression is also found in Isaiah 55:3; Ezekiel 16:60; 37:26. In Ezekiel it is equated with a covenant of peace that God will establish with His people. This covenant will be everlasting, unlike the Sinai covenant which had been broken and ignored for so long.

33:1 while he was yet shut up. A chronological tie is made to 32:2 (588 B.C.). Jeremiah had been placed under palace court guard because of what his enemies regarded as seditious speeches, announcing the fall of Jerusalem and giving advice to Zedekiah to surrender to Nebuchadnezzar.

33:8 cleanse . . . pardon. Forgiveness is described with these two terms. The word “cleanse” describes ritual purification of what is physically or spiritually unclean or defiled, like Israel and Judah (2:23; 7:30). “Pardon” means “to forgive,” and in the Old Testament is used only with God as the subject as He forgives man. This fact helps us understand the reaction of the scribes when they heard Jesus forgiving sins (Mark 2:7).

33:13 flocks pass again under. The term “flocks” is used to depict the Israelites as they returned from captivity into the fold of the holy city of Jerusalem.

33:16 shall dwell safely. Following the devastation of the Babylonian onslaught, Jerusalem would exist under divine protection.

33:17 David shall never want. The Davidic covenant of divine succession is reiterated (2 Sam. 7:12–16). The Levitical priesthood would likewise be heirs to a divine succession in overseeing the sacrificial system in the Jerusalem temple. Jesus, as Priest and King, fulfills both offices in the new covenant.

34:3 thou shalt not escape out of his hand. Though Zedekiah attempted to flee to Jericho, Nebuchadnezzar’s forces captured and brought him to Riblah for a face-to-face meeting with Nebuchadnezzar (32:3–4).

34:5 thou shalt die in peace. Jeremiah proclaimed the destruction of Jerusalem and the death of its inhabitants by sword, pestilence, and famine. The particular implications for Zedekiah are outlined here. He would not be executed by the sword. According to 2 Kings 25:6–7, his sons were killed before his eyes and then his eyes were put out before being taken to Babylon.

34:8 Zedekiah had made a covenant with all the people. A legal agreement was made between Zedekiah and the people of Jerusalem during the Babylonian siege to release from bondage all Hebrew slaves.

34:12–14 Thus saith the LORD. Jeremiah, a faithful steward of the word of God, began his attack against Judah’s leaders by recounting the teaching of the law on the matter of emancipating slaves (Ex. 21:2–6; Deut. 15:12–15). He reminded the people that their forefathers were slaves in Egypt, and that God had freed them from slavery and oppression.

34:16 But ye turned and polluted my name. When the princes of Judah emancipated their Hebrew slaves, it demonstrated their covenant faithfulness and devotion to God (v. 10). But when the righteous decision was reversed (v. 11), the name of God was profaned. The name of God sums up and represents His attributes, character, and work. That name had been defiled by the breach of covenant in the same way that the people had defiled the land with their idolatry (16:18).

34:18–19 they cut the calf in twain. The covenant ceremony is outlined. The main ritual of the two-party covenant began with cutting the sacrificial animal in half, after which the two participants would walk together between the parts (Gen. 15). The divided animal portrayed the potential fate of one who broke the covenant stipulations.

35:2 the house of the Rechabites. This clan was a tightly knit group of descendants of the Kenites (Judg. 1:16; 1 Chr. 2:55). They lived as nomads, rejecting all forms of urban and agrarian life. They refused to drink wine or strong drink and would not cultivate vineyards. They also would not plant any other crops. They were invited by Jeremiah into one of the chambers surrounding the courtyard of the temple of God for a symbolic demonstration.

35:13–16 but obey their father’s commandment. The Rechabites held to the teaching of their forefather, while the Israelites continually rebelled against the teaching of God.

36:2 Take thee a roll of a book, and write therein. The usual material for a scroll was parchment (a kind of leather), though Egyptian papyrus was also available. The contents of the scroll were the oracles dating from the days of Josiah, at the advent of Jeremiah’s ministry (626 B.C.).

36:6 go thou, and read in the roll. This scroll was to be read on a day of fasting, a time set aside by official declaration of the king or priests (v. 9) in a period of national crisis.

36:8 Baruch . . . did according to all that Jeremiah the prophet commanded him. As a faithful disciple, Baruch read from the book of God’s words in the temple of the Lord. This act closely parallels the reading of the Book of the Law in the temple after it was discovered there under Josiah.

36:20–24 he cut it with the penknife. Jehoiakim showed no signs of fear or lamentation, unlike Josiah when the Book of the Law was read in his hearing (2 Kin. 22:11–13). Instead he cuts the scroll up and throws it into a fire.

36:29–31 to Jehoiakim king of Judah. Indictment and judgment against Jehoiakim is pronounced. The indictment was declared because he destroyed the scroll of the Word of the Lord. First, the Davidic lineage would not continue through him. His son would rule for only three months before Nebuchadnezzar deported Jehoiachin to Babylon, where he died. Second, the king’s body would be treated disgracefully after his death. As the king had cast the scroll into the fire, so his body would be cast from the royal palace. Third, the royal household would experience the destructive judgment that had been proclaimed in the words of the original scroll.

37:2 neither he, nor his servants, nor the people of the land, did hearken. It is eminently possible and easy to reject God’s message. As Zedekiah and all the people did, so can we deliberately refuse to heed the Lord, even when events have shown the truth of His message.

37:5 Pharaoh’s army was come forth out of Egypt. In late spring or early summer 588 B.C., Pharaoh Hophra led the Egyptian army into southern Palestine. The Babylonian forces withdrew their siege of Jerusalem to confront the Egyptians. Zedekiah hoped the Babylonians would be defeated, but his hopes proved to be in vain.

37:9 Deceive not yourselves. To think that the brief respite caused by the Egyptian appearance in the southern coastal plain was proof of imminent deliverance, as the false prophets declared, was an exercise in self-deception and futile imagination.

37:14–16 I fall not away to the Chaldeans. Jeremiah denied the accusation of defection, but to no avail. Irijah arrested the prophet and arraigned him before the court of princes. Prison space was lacking in Jerusalem due to the crowded conditions of the siege, so a prison had to be devised.

37:17–19 Then Zedekiah the king sent, and took him out. Fearing possible exposure and opposition from his courtiers, Zedekiah secretly summoned Jeremiah and asked of him a word from the Lord. He seems to have earnestly desired a word from God but could not come to grips with the reality and respond appropriately. Jeremiah appealed to Zedekiah’s sense of justice and decency and asked to be released from prison. Zedekiah consented.

38:2–3 He that remaineth in this city. Verse 2 is almost an exact duplicate of 21:9. Jeremiah said the choice was between life under the Babylonians and death among the ruins of Jerusalem. Such a statement was treasonous, as was the statement that Jerusalem must fall.

38:7 Ebed-melech. This man took special care to obtain rags for Jeremiah to cushion his armpits, preventing the ropes from cutting his skin. A foreigner, a once despised Cushite (from Egypt), cared more for the prophet of God than did the king and the princes of Jeremiah’s own people.

38:17 Then said Jeremiah unto Zedekiah. Jeremiah repeated to the king the message recorded in Jeremiah 38:2–3. Surrender would spare the life of the king, and the city’s failure to surrender would bring death and destruction.

38:20–23 so it shall be well unto thee. Jeremiah tried to settle Zedekiah’s fears and to resolve his moral and ethical dilemma by reassuring him that surrender would result in his personal safety. But if the king refused to surrender to Nebuchadnezzar, the word of judgment would fall. Women and children would be handed over to Nebuchadnezzar and Jerusalem would be destroyed.

39:1 king of Babylon and all his army against Jerusalem, and they besieged it. The Babylonian siege began in December 589 B.C. and ended about 30 months later when the walls of Jerusalem were breached.

39:3–7 all the princes of the king of Babylon. When Zedekiah saw the Babylonian officers enter the gate on the north side of Jerusalem, he and his men left at night through another gate on the south side of the city. They were captured near Jericho and taken to Riblah to meet Nebuchadnezzar.

39:8–10 And the Chaldeans burned. In addition to the royal palace and homes of the inhabitants, Jeremiah 52:13 includes the “house of the LORD” among the buildings burned in Jerusalem. poor of the people. Typically the Babylonians deported the upper classes, such as court officials, merchants, artisans, and craftsmen, and left behind peasants to work the fields.

39:18 thy life shall be for a prey . . . thy trust in me. Ebed-melech experienced the power and grace of God in the deliverance of his life simply because he exercised faith.

40:2–3 the LORD hath brought it, and done according as he hath said. Prophets whose words were deemed verified were generally treated well by peoples of the ancient Middle East.

40:4–5 behold, I loose thee this day from the chains. Jeremiah was released from bondage and given three options: (1) to go with Nebuzaradan to Babylon and enjoy special treatment and protection there; (2) to remain in the care of Gedaliah, the district governor at Mizpah; or (3) to live in the land as he chose.

40:7–10 the captains of the forces. This phrase refers to the surviving Jewish commanders of the armies in the towns throughout Judah who had fled into the rugged hill country. Among the list of escaped leaders was Ishmael, a member of the royal family and a court officer (41:1).

40:11–12 the Jews. Those who had escaped the Babylonian onslaught into neighboring states returned home and began working the fields, vineyards, and orchards.

40:13–16 Johanan. This man led a group of leaders to Gedaliah to warn him of a plot by Ishmael. He even asked for permission to kill the plotter, Ishmael. Unfortunately, Gedaliah was far too trusting of Ishmael and didn’t take the warning seriously enough.

41:11–12 they took all the men. After Ishmael assassinated Gedaliah, Johanan gathered forces to fight Ishmael’s army at Gibeon. Then he started for Egypt and safety.

42:1–3 said unto Jeremiah. The people asked Jeremiah to intercede with the Lord on their behalf.

42:4–6 I will pray. Jeremiah cautiously agreed to pray to God. He asked the people to agree to abide by the answer he received. The people responded with an oath of obedience, calling upon the Lord as witness.

42:15 set your faces. This expression indicates the fixed intentions of the people. The announcement of judgment against the disobedient evacuees echoes Jeremiah’s earlier pronouncements against Judah. The very thing they were trying to escape from would meet them in Egypt.

43:4–7 all the people, obeyed not. Johanan led the migration to Egypt, against the direction of the Lord through Jeremiah.

43:10 these stones. These symbolized the strong foundation of Nebuchadnezzar’s empire, the point from which he would spread his canopy.

44:8 provoke. This term indicates willful, stubborn rebellion against God, which roused His anger.

44:10 They are not humbled. The present generation of Jews had learned nothing from the past failures of the nation. The people were not broken in heart, only more stubborn.

44:13 I will punish them that dwell in the land of Egypt. The Jews in Egypt would suffer the same judgment as those in Jerusalem. Only a small remnant would survive to tell their story.

44:18 queen of heaven. The people reasoned that when they stopped worshiping the queen of heaven in the days of Josiah’s reform, their king was killed and their land was overrun and destroyed.

44:24 and to all the women. The focus here is on the stubbornness of the women who persisted in their idolatry. Nothing could make them abandon their vows to worship Ishtar.

44:26–27 by my great name. The name of God reveals His quality and character in dealing with humankind.

44:28 all the remnant of Judah. A small remnant would survive and see the fulfillment of God’s word as revealed through Jeremiah. Their own hopes of prosperity in Egypt would vanish, and the sign of God’s work against them would be the fall of Pharaoh Hophra of Egypt. In 570 B.C., Hophra was overthrown in a military coup by his own general, Amasis. Three years later he was executed in fulfillment of Jeremiah’s prophecy.

45:2–3 unto thee, O Baruch. Jeremiah addressed Baruch in light of the scribe’s sorrow. Baruch lamented his plight in the same manner that Jeremiah had done (15:10). He also suffered mental anguish and personal rejection from his people due to his association with Jeremiah (36:15–19).

46:1 against the Gentiles. This verse introduces a collection of oracles. The text moves generally from the west—Egypt—to the east—Elam and Babylon. Scattered throughout the oracles are brief messages of the restoration of Israel and Judah. The main message of these oracles is the sovereignty of God over all the nations of the earth.

46:10–12 day of the Lord. This time the day is a day of vengeance in which Egypt is punished for the death of Josiah. The imagery of a devouring sword is also found in Jeremiah 2:30. Egypt’s demise is pictured as a sacrificial feast. As there was no healing balm for sinful Judah, so now Egypt was mortally wounded, stumbling to its death.

46:15–17 Why are thy valiant men swept away? The fall of the gods before God in judgment is a prominent theme in the oracles against the nations (v. 25).

46:18 King . . . LORD of hosts. The term “hosts” can also be translated “armies.” God is the true and sovereign King over all the armies of heaven and earth.

46:25–26 with their gods, and their kings. The gods and goddesses of Egypt were punished in the defeat of the people who worshiped them.

47:3 feebleness of hands. This phrase means lacking courage. It describes the paralyzing terror felt by parents as they abandon their children in flight.

47:6–7 sword of the LORD. This image is used often to portray divine judgment (12:2; 46:10, 14, 16).

48:6–8 the heath. This tree ekes out its stunted growth in the wilderness, hiding in crevasses of rock. captivity. Taking a deity captive was a well-known Middle Eastern custom. The national statue of the patron deity was seized, and it was believed that the captured god could no longer protect its people.

48:17 All ye that are about him, bemoan him. A note of sarcasm is communicated. The nations around Moab, like Judah, who was attacked by Moab’s mercenaries, were called upon to lament Moab’s destruction.

48:18 come down from thy glory. The haughty Moab was shamed by the destruction of its fortresses.

48:26–29 Make ye him drunken. Judgment is portrayed in the form of drunkenness to the point of vomiting, the result of Moab’s mockery of Israel (25:15–29).

48:33 joy and gladness is taken. The joy once heard echoing from the vineyards and winepresses had vanished before the horrifying sound of horses’ hoofbeats and clashing weapons.

48:40–44 he shall fly as an eagle. The imagery is that of Babylon spreading its ravaging armies over Moab like an eagle spreading its wings. he hath magnified himself. Moab’s chief sin was pride, considering itself greater than the God of Israel. Its pride would be turned to fear and terror, and then the nation would be taken captive.

49:1–2 their king. This was the patron deity of the Ammonites and is pictured here as taking possession of the land formerly belonging to the Gadites, a process that began in the days of the judges.

49:9–11 grapegatherers. This imagery is derived from 6:9, but there was no real remnant left in Edom. The nation had been totally ravaged and stripped bare, with only women and children left alive to work the land.

49:17–19 a desolation. Like Israel, Judah, Egypt, Moab, and Ammon, Edom would be destroyed and would become an object of derision. Like the lion that emerges from the thickets along the lower Jordan and seizes its prey, God would attack the Edomites through His appointed instrument.

49:30–33 Hazor shall be a dwelling for dragons. Nebuchadnezzar’s destructive army would attack the tent villages of Kedar and Hazor. The oases would be left to the jackals for habitation (9:11; 10:22). The Bedouin peoples would be scattered afar, as if by the hot desert winds.

49:34–36 break the bow. The Elamites were famous for their skilled archers (Is. 22:6), who became an important part of the Persian army under Cyrus. four winds. This expression indicates the military might that the Lord musters against His enemies (Ezek. 37:9).

50:2–3 Bel is confounded. Bel was a title like Baal, meaning “Lord,” another name for Babylon’s patron deity, Marduk. The oracle begins with a defamation of the gods of Babylon. The term translated “images” means animal droppings. The Hebrew prophets are openly contemptuous of idols and speak of them with ridicule.

50:11–13 O ye destroyers of mine heritage. Babylon’s plunder would be its punishment for gloating over Judah’s demise and the abuse of God’s heritage. Babylon would “be a wilderness.” Defamation, drought, dehabitation, desolation, and derision were Babylon’s destiny (18:16; 19:8; 49:17).

50:21–28 utterly destroy after them. The tables would be turned on Babylon. The Lord God had launched His vengeful weapons upon the city through His anointed servant Cyrus (2 Chr. 36:22–23; Is 45:1).

50:34 Their Redeemer is strong. One who secured the freedom of a kinsman, protecting family rights, was called a kinsmen redeemer. Here God, the Redeemer of Israel (Is. 47:4), offers to obtain the legal freedom of His people from captivity.

51:6–10 Babylon hath been a golden cup. The imagery of Babylon’s cup of fury from 25:15–19 is reversed. Here Babylon’s cup is broken by the Lord. take balm. As in the case of Judah (8:22), decadent Babylon was beyond healing and had to be abandoned. The destruction of Babylon was the vindication of the justice of God. Jeremiah’s prediction (25:12–14) would be realized: Israel would be made righteous through God’s work.

51:20–26 Thou art my battle axe. Babylon had been God’s implement for judgment against the nations, and Judah in particular.

51:29–32 The mighty men of Babylon have forborn to fight. The Nabonidus Chronicle, an ancient text describing the fall of Babylon, reports that “Cyrus entered Babylon without a battle.” By the time Cyrus reached Babylon, he had conquered all of Babylonia except for the capital city, cutting off roads and supply routes.

51:47–48 the days come. This expression usually introduces a message of divine intervention into history. I will do judgment upon the graven images of Babylon. The city was known for its thousands of images of its numerous gods and goddesses. As the king claimed to conquer nations in the name of his patron deity, so the gods of the defeated would be punished along with their worshipers. The devastation of decadent Babylon would be no cause for mourning among the nations. Instead, the nations would sing joyfully of Babylon’s fall.

52:13–16 And burned the house of the LORD. The entire city of Jerusalem was burned, from the temple to the royal palace to the houses. The city walls were demolished. Leading citizens and some of the poor were deported under Nebuzaradan’s command, leaving only a remnant of peasant farmers to work the fields, vineyards, and orchards.

52:31–34 Evil-merodach. Nebuchadnezzar’s son became king next but reigned for only two years. Jehoiachin was released from prison during his reign and pardoned. He was provided with food and given a seat of honor in Babylon. This restoration was symbolic of the future restoration of Israel and Judah to their homeland.