6:29, 30 The process for refining silver employed the addition of lead to the ore. The lead was consumed as the alloys were drawn off. Here the process fails because the silver ore has too many impurities. The people, then, are rejected silver.
7:1—8:3 This temple sermon is a denunciation of an unholy and corrupt standard of living by people who held that the city of Jerusalem was inviolable because of the physical presence of the temple (7:4). This belief was based on an incident over a hundred years earlier when Isaiah prophesied that the Assyrian king Sennacherib would not take the city (Is. 37:6, 7, 29). But times have changed, and God’s will now is that this city and temple shall be destroyed (Jer. 7:14) unless the people repent and amend their ways (7:3).
7:4 The threefold repetition of the phrase the temple of the LORD is a literary device used for emphasis (see 22:29; 23:30–32; Is. 6:3). The mere recitation of the phrase is trusting in lying words, since God’s protection and blessing can come only through right living.
7:5 The conduct necessary for God’s blessing involves judgment (or justice) with one another.
7:6 The care of the stranger, the fatherless, and the widow is an essential ingredient in God’s social order. This concern is stressed often in Scripture (see Deut. 16:11, 14; 24:19–21; 26:12, 13; 27:19; Job 31:16; Ps. 94:6; Is. 1:17; James 1:17). The practice of true religion today includes a social concern for all people.
7:9 Along with the injustice and idolatry of vv. 5, 6, this verse lists five of the ten commandments that had been broken.
7:11 Mere formal attendance at God’s house is also condemned by Jesus. See Matt. 21:13; Mark 11:17; Luke 19:46.
7:12 If God would destroy the previous place of His presence, He would be willing to destroy the present place of His presence. The tabernacle resided in Shiloh from Josh. 18:1 to 1 Sam. 4:3; but this city, located in the northern kingdom of Israel, eventually became desolate.
7:13 Rising up early: This idiom carries the connotation of “earnestly and persistently” or “again and again” (see v. 25; 11:7; 25:3, 4; 26:5; 29:19; 32:33; 35:14, 15; 44:4).
7:15 Whole posterity of Ephraim: All the inhabitants of the northern kingdom of Israel were cast out (sent into exile) in 722 B.C.
7:16 Perhaps the events of ch. 26 belong between vv. 15 and 16. Jeremiah is commanded not to pray for this people as a prophet normally would (see 27:18; Ex. 32:31, 32; 1 Sam. 12:23). There is virtually no hope for this people because of their consistent rebellion. God knows when someone has reached the point of no return, a permanent refusal to repent. Jeremiah, however, did pray for them on occasion (see 18:20).
7:18 The whole family participates in the worship of the queen of heaven, the Babylonian goddess Ishtar. Drink offerings are provided for other gods as well.
7:20 The sin of the people corrupts and brings judgment not only on themselves but on all of creation. See 5:17; Rom. 8:20–22.
7:21–23 These verses are not a rejection of OT sacrifices, but they do emphasize that sacrifices are worthless without proper heart attitude (see 6:20 and note; 1 Sam. 15:22, 23; Ps. 40:6–8; Amos 5:24). God’s command was, Obey My voice.
7:25, 26 Obeying the Lord, not concern for ritual matters, should be Israel’s main focus. In their present condition they might as well eat the burnt offerings themselves. Daily rising up early and sending: Again and again God sent the prophets (see v. 13).
7:29 Cut off your hair: A sign of mourning. See Job 1:20; Mic. 1:16.
7:30 Idols were being set up in the temple.
7:31 Tophet: A “high place” in the Valley of Hinnom, just outside of Jerusalem, where children were sacrificed to the heathen god Molech. Jeremiah predicts it will become a cemetery (v. 32; 19:6, 11–14).
7:34 Repeated with slight variation in 16:9 (see 25:10 and contrast 33:10, 11).
8:1 Bring out the bones: An act of sacrilege and disgrace for those whose bones are exposed. See 2 Kin. 23:16, 18; Amos 2:1.
8:4–7 Israel is completely indifferent to God’s Word. The birds know and understand their divine destiny, but God’s people do not know (see Is. 1:2, 3).
8:8, 9 Having failed to understand the written law of the LORD, the wise men now reject the spoken word of the LORD through the prophets. The scribe administered the law.
8:13—9:25 This passage is read in synagogues each year on the ninth day of Ab (July–August) to commemorate the destruction of the temple by the Babylonians in 586 B.C. and by the Romans in A.D. 70.
8:13–15 Judah is like an unfruitful vine or fig tree which has no grapes or figs (individual people) and is destined for destruction. They flee to the fortified cities to find refuge, but they are not safe.
8:15 Repeated with slight variation in 14:19.
8:16 Dan was in the extreme north and would be the first to experience the enemy’s advance.
8:18, 19 Throughout his ministry, Jeremiah was torn between what is expressed in these two verses—his sorrow over Judah’s fate and his realization that their punishment is deserved.
8:22 Balm in Gilead: The area of Gilead east of the Jordan River was an important source for spice and balm (see Gen. 37:25), but the wound of Judah is incurable (but see 30:17).
9:1 Jeremiah is called the “weeping prophet” from verses such as this.
9:2 Jeremiah would like to get as far away from the sinful people as possible.
9:3 The LORD speaks. He describes the breakdown of personal relationships (vv. 3–6, 8) and promises to refine, try, and punish His people (vv. 7, 9; 6:27–30).
9:11 A den of jackals: A frequent figure in Jer. (10:22; 14:6; 49:33; 51:37), and Is. (13:22; 34:13; 35:7; 43:20).
9:17–19 Professional mourning women (see 2 Sam. 14:2; Matt. 9:23; John 11:31, 33) were a part of the funeral ceremonies. Their task was to evoke proper lamentation for the bereaved. Even now their voice is heard from Zion.
9:20, 21 Jeremiah tells the women to instruct their daughters how to wail because so great will be the number of dead that their services will be required.
9:23, 24 See section 2 of Truth-In-Action at the end of Jer.
9:23, 24 The only true reality is to understand and know God. All else is transitory, including wisdom, might, and riches.
10:1–16 In this part of his temple sermon, Jeremiah contrasts idols and the LORD, alternating back and forth. Idols and their worshipers are condemned in vv. 2–5, 8, 9, 11, 14, 15; God is praised in vv. 6, 7, 10, 12, 13, 16. See Is. 40:18–20; 41:7; 44:9–20; 46:5–7.
10:3–5 Objects made by the hands of men are impotent to help, for they cannot do evil or good. They must be fastened in place, they cannot speak, and they must be carried. See Ps. 115:4–7; 135:15–18; Is. 44:14, 15.
10:6, 7 In contrast to the impotent idols, God is unique. There is none (no god) like Him. He is more than a tribal deity confined to a geographical area, for He is King of the nations, King over all.
10:9 Silver came from Tarshish (see Ezek. 27:12). Uphaz is mentioned only here and Dan. 10:5. Its location is unknown.
10:11 This verse was written in Aramaic, a more international language than Hebrew, perhaps to offer its bold prophecy to the surrounding peoples who had introduced false gods to Judah.
10:12–16 Repeated with slight variation in 51:15–19.
10:17–22 Punishment and exile are near, so God tells the people to gather up their belongings.
10:19, 20 Jeremiah bemoans his own fate and that of his countrymen. His children are the inhabitants of Judah and Jerusalem, since he himself never married or had children (16:2).
10:21 The shepherds are the rulers, and the flocks are the people.
10:23–25 Jeremiah yields to God’s program of judgment, but he prays for divine justice to render the worst punishment to those who have led Judah astray.
10:25 Repeated with slight variation in Ps. 79:6, 7.
11:1—13:27 Failure of the people of Judah to keep the stipulations of the covenant leads to their exile from the land. This section is autobiographical in style and consists basically of a conversation between God and Jeremiah.
11:1–17 Jeremiah is enjoined by God to proclaim the words of the covenant in the streets of Jerusalem and exhort the people to do them (v. 6). Their fathers did not listen even though God exhorted them again and again (v. 7). As a result of disobedience, God will now bring the penalty contained in the covenant (v. 8).
11:3 Cursed is the man: See Deut. 27:15–26, where “cursed is the one” occurs at the beginning of each verse. According to Deut. 28, blessings come upon those who diligently obey the commandments (vv. 1–14), and curses come on those who do not obey (vv. 15–68).
11:9 Conspiracy: Probably opposition to the reform of Josiah is meant.
11:14 Again Jeremiah is told not to pray for this people because God knows they have reached the point of no return, a permanent refusal to repent (see 7:16; 14:11).
11:17 This doom was fulfilled when the Babylonians destroyed Jerusalem in 586 B.C.
11:18–23 The first of Jeremiah’s six personal laments or “confessions”; the others are 12:1–6; 15:10–21; 17:14–18; 18:18–23; 20:7–18.
11:18 Gave me knowledge: Jeremiah’s life was threatened by the men of Anathoth (vv. 21, 23; 12:6), his own family and friends.
11:19 Lamb brought to the slaughter: A tame pet lamb such as is described in 2 Sam. 12:3. As it does not suspect it is being led to the slaughter, Jeremiah had no suspicion that his own people were planning his death (see 12:6; Is. 53:7).
11:23 What the conspirators wished for Jeremiah, the end of his bloodline (v. 19), will be visited by God upon them.
12:1–6 The second of Jeremiah’s laments (see note on 11:18–23). Jeremiah is displeased with the prosperity of the wicked and demands that they be cut off. God reproves him for his impatience and tells him that the present situation is merely preparation for a more demanding future.
12:1–5 See section 4 of Truth-In-Action at the end of Jer.
12:1 Wicked prosper: The question of the prosperity of the wicked (why does God not take action) is a popular theme (see Job 21:7–15; Ps. 73:3–12; Hab. 1:2–4). No definitive answer is given, but always it is clear God has all things under control. Ultimately, the wicked will perish (vv. 7–13), and God’s righteousness will be vindicated. The attitude of the believer should be to let God be in complete control, especially of one’s own life (see Job 42:2; Hab. 3:17–19).
12:2 The wicked Jeremiah has in view are those whose allegiance to God is nothing more than lip service.
12:5 God warns Jeremiah that his troubles will increase.
12:6 See section 4 of Truth-In-Action at the end of Jer.
12:7–13 God laments that He must take such action against His house and heritage (the land and people) by bringing her enemies (the Babylonians). God speaks of His people in several figures: dearly beloved of My soul, lion, speckled vulture, vineyard.
12:14–17 Judah’s neighbors will also go into exile, but if they are converted (16:19–21) God will establish them in the midst of His restored people; otherwise, He will destroy them.
13:1–11 The linen sash is the first of the symbolic acts Jeremiah used to convey God’s word to the people. Linen is the material used for priestly garments (Ezek. 44:17, 18) and symbolizes Israel as a holy people, a “kingdom of priests” (see Ex. 19:6). The sash, as an emblem of Israel, speaks of the intimate relationship of God to His covenant people (v. 11).
13:1 Sash: A belt in oriental cultures indicates status, as “black belt” is used for achievement in the martial arts. Do not put it in water: Symbolic of Judah’s sinful pride, the belt was not to be washed (v. 9).
13:6–9 Euphrates: On the basis of location, some suggest Jeremiah’s experience is only a symbolic vision, or a parable because he would hardly have made two trips to the Euphrates River hundreds of miles away. Perhaps the reference is to Parah (Josh. 18:23) which is 3 miles northwest of Anathoth. The geographical destination is less important than the message that the sash is ruined (v. 7), and so God will ruin the pride of Judah and the great pride of Jerusalem (v. 9).
13:12–14 Jeremiah uses a familiar saying (v. 12) and the imagery of drunkenness (v. 13) to describe divine punishment for Jerusalem. Drunkenness will rob them of their ability to act, and then God will smash them like the bottles.
13:18 The king is probably Jehoiachin, and the queen mother is Nehushta (2 Kin. 24:8, 15). He took the throne at the early age of 18.
13:19 Judah’s only escape will be southward, but this possibility will be shut up.
13:20–27 Jeremiah describes the events relating to the invasion (vv. 20–23), and God states the reason for the action (vv. 24–27). Jerusalem is personified as a woman, and, because of her shamelessness (iniquity, v. 22), she will experience shame (skirts … uncovered and heels made bare).
13:23 A rhetorical question demanding a negative answer.
14:1—15:21 These prophecies were given during a period of severe drought, which affected life in the city (v. 3), country (v. 4), and open fields (vv. 5, 6), so no class of people or animal was exempt.
14:10–12 God’s response is not favorable because the people refuse to repent, and they wander after false gods. Jeremiah is instructed not to pray for the people (see 7:16; 11:14). Offerings and fasting will be of no avail either (see note on 6:20).
14:12 The threefold punishment by the sword, by the famine, and by the pestilence occurs 15 times in Jer., and is part of the curses for disobeying God (Lev. 26:25, 26).
14:14–18 God denies He has commissioned the lying prophets. Their message has come from themselves, and what they say will not happen. Sword and famine will rebound on them for their punishment. The people to whom they prophesy will share the same fate; the sword will take those in the field, and famine will take those in the city.
15:1–9 The Lord will not relent and stresses that their sin is so great that even the intercession of Moses and Samuel (Ex. 32:11–14, 30–34; Num. 14:13–23; 1 Sam. 7:5–9; 12:19–25; Ps. 99:6–8) would be ineffective probably because it is Jeremiah who is doing the repenting, not the people. They are turning against God’s messenger (v. 10).
15:3, 4 Promised in Deut. 28:25, 26.
15:4 Manasseh: Considered the worst king in the history of Judah (2 Kin. 21:1–11, 16), his sins are primarily responsible for Judah’s demise. See 2 Kin. 21:12–15; 23:26, 27; 24:3, 4.
15:6 Stretch out My hand: See note on 6:12. Weary of relenting: Anthropomorphic language. From a human point of view it appears God changes His mind, but we must recognize that many of the prophetic pronouncements are conditional. God will punish unless the people respond. He gives them every opportunity to avert the promised judgment.
15:7 Winnow: A process whereby the chaff and straw are removed from the grain by tossing it into the air in the afternoon breeze. The wind carries the lighter material away. See note on Ruth 3:2. The winnowing process is a figure of judgment in 51:2; Prov. 20:26; Is. 41:16.
15:9 A blessed and favored mother is one who has borne seven sons.
15:10–21 Jeremiah’s third personal lament. See note on 11:18–23. Pointing to his rejection (v. 10) and the faithful discharge of his duty (vv. 16, 17), Jeremiah cries out at the anguish this has brought him and charges God with failing him in his hour of need (v. 18).
15:10 See 20:14, 15; Job 3:3–10.
15:11 It will be well with your remnant: Can also be translated, “I will strengthen you for good,” or, “I will free you for good.” God encourages Jeremiah.
15:12–14 After assuring Jeremiah in v. 11, the Lord addresses Jeremiah’s adversaries here.
15:17 See section 3 of Truth-In-Action at the end of Jer.
15:17 Sat alone: Jeremiah did not marry. See note on 16:2.
15:18 Two rhetorical questions; one directed to his own condition, the other concerned with God’s reliability. An unreliable stream is the wadi that is dry most of the year (see Job 6:15; but contrast 2:13 and 17:13).
16:1–13 Special instructions are given to Jeremiah concerning his lifestyle and message.
16:2 As a sign of the impending doom coming upon Judah, Jeremiah was forbidden to take a wife or have children.
16:5–7 Instructions concerning contact with the dead. See Ezek. 24:16, 17, 22, 23.
16:6 According to the Law (Lev. 19:28; 21:5; Deut. 14:1), the Israelites were forbidden to cut themselves or make themselves bald, customs prevalent in surrounding pagan cultures.
16:7 Food was normally given to mourners. See Ezek. 24:17, 22; Hos. 9:4.
16:8, 9 Jeremiah was to avoid festive celebrations as well as funerals.
16:14, 15 Repeated with slight variation in 23:7, 8. Hope and reassurance appear in the midst of punishment and destruction, for Israel’s homecoming is promised as a new exodus from the lands where God has dispersed them.
16:16 The fishermen and hunters are the conquerors.
16:19, 20 A ray of hope for Gentiles who will turn to God when they realize the worthlessness of their idols. God will teach them, and they will know His name.
17:1–4 The sin of Judah is indelibly written with a pen of iron (an instrument used to inscribe permanent records on stone) or a diamond-tipped stylus. Their sins are so grievous they are written permanently on the tablet of their heart, and on the horns of your altars as a constant reminder to God, and they are not atoned for.
17:3 My mountain: Mt. Zion where the temple is located.
17:9, 10 The heart is the inner self, which thinks, feels, and acts. It is central to man (see Prov. 4:23), but it is deceitful and wicked.
17:11 A proverb expressing the folly of gaining wealth by dishonest means. Jeremiah continues to expose deception.
17:13 Written in the earth: Perhaps referring to their temporal earthly existence or to their “dust to dust” death.
17:14–18 See section 4 of Truth-In-Action at the end of Jer.
17:14–18 Jeremiah’s fourth personal lament (see note on 11:18–23). Dejected because of his opponent’s taunts, Jeremiah prays for healing.
17:15 The accusation is that he is a false prophet because his words have not come to pass (see Deut. 18:21, 22).
17:16 Shepherd: A symbol of leadership, which Jeremiah exercised as a prophet (see Ezek. 34:2, 12).
17:19–27 A discourse concerning the Sabbath, which stresses one of the commandments easily monitored. Failure to observe the Sabbath is indicative of the sinful response of the people toward all of God’s laws. This commandment was basic to the whole structure of worship because it was instituted as part of creation (Gen. 2:2, 3; Ex. 20:11) and was a sign of God’s relationship with Israel (Ex. 31:13–17; Ezek. 20:12).
18:1—20:18 This section, based on Jeremiah’s experience at the potter’s house, contains examples of all the literary styles found in the book: biography, prose discourses, poetic oracles, and laments.
18:1–23 Jeremiah visits the potter’s house at God’s command. There he learns that the potter sometimes rejected some of the pots, perhaps because of poor quality. So God is sovereign over His people Judah. What the potter makes depends on the quality of the clay; what God makes of His people depends on their response. The clay can frustrate the potter’s intention and make him alter the vessel. As the quality of the clay limits what the potter can do with it, so the quality of a people limits what God will do with them.
18:4 Marred: Represents the same Hebrew word used of the linen sash in 13:7, where it is translated “ruined.” The clay was not suitable for the potter’s design. As it seemed good: He could make something else from the clay, but not the originally intended vessel.
18:7–10 The Lord limits His sovereign action on the basis of the response of the people (see 4:28). For the verbs to pluck up, to pull down, and so on, see note on 1:10.
18:13–17 See note on 2:9–13. A poetic commentary on v. 12.
18:14 Cold flowing waters come from the region of Mt. Hermon, a part of which is the source of the Jordan River.
18:16 Hissing was done to express shock, scorn, ridicule, or derision. The word in Hebrew is onomatopoeic and sounds like “shriek” in English (see 19:8; 25:9, 18; 29:18; 51:37). Shake his head: This was a gesture showing scorn or derision (see 48:27; Job 16:4; Ps. 44:14; 109:25; Matt. 27:39, “wagging”).
18:17 East wind: The dry, hot wind from the desert (see 4:11). Show them the back and not the face: This was first done by the people toward God (2:27). The face symbolizes favor and the back, forsaking.
18:18–23 Jeremiah’s fifth lament (see note on 11:18–23). Unidentified persons plot against Jeremiah because of his attacks on the leaders (see 2:8; 5:5; 25:34–36). Jeremiah had interceded for them to no avail (v. 20), so he asks that they receive the punishment that his intercession perhaps had delayed. The NT lifts God’s people to a higher level (Matt. 5:44) because the Christian is empowered to live higher.
18:18 Responsibility for the law was assigned to the priest.
19:1–15 Jeremiah is commanded to take an earthen flask, to go with witnesses to the Valley near the Potsherd Gate (later called the Refuse Gate, Neh. 2:13), and there to deliver a symbolic message to the people. Unlike the clay vessel of ch. 18, this flask is not pliable and cannot be reworked. If it is not suitable for the task, it can only be destroyed.
19:1 Elders: Include civil and religious leaders.
19:2 For the Valley of the Son of Hinnom, see note on 7:31. Jeremiah preaches this message from the site of their most heinous sin.
19:3 Ears will tingle: An expression found also in 1 Sam. 3:11; 2 Kin. 21:12.
19:6 Tophet: See note on 7:31, 32.
19:8 Hissing: See note on 18:16.
19:9 Eat the flesh: A part of the covenant curse for disobedience (Lev. 26:29; Deut. 28:53–57). During the siege by the Babylonians in 586 B.C. this curse was fulfilled (see Lam. 2:20; 4:10; Ezek. 5:10). The siege of Samaria by Syria resulted in the same behavior (see 2 Kin. 6:28, 29) as did the siege of Jerusalem by the Romans in A.D. 70.
19:10–13 The symbolic action of breaking the flask breaks the people as well. Egyptians and Hittites have left evidence of this procedure. For Jeremiah it was the setting in motion of God’s word.
19:14—20:6 The wording changes to the third person, perhaps because Jeremiah’s secretary, Baruch, records the retaliation that Jeremiah experiences in ch. 20.
20:1–6 Reaction of Pashhur to Jeremiah’s symbolic act is immediate, but his opposition to God’s word earns him a new name, symbolic of the fate he will suffer.
20:1 Pashhur the son of Immer is to be distinguished from other men of the same name (see 21:1; 38:1). Chief governor: Charged with maintaining order in the temple, he dealt with the troublemakers (see 29:26).
20:2 See section 4 of Truth-In-Action at the end of Jer.
20:2 The first time the title prophet is used for Jeremiah, but it is used again in 25:2 and then frequently after 28:5. This is also the first of many recorded physical acts of violence against Jeremiah.
20:3, 4 Magor-Missabib: “Fear on Every Side” is the new name of Pashhur (v. 10; 6:25), and this is the fate of all Judah who will either go captive to Babylon or fall by the sword.
20:5 Fulfilled with the capture of Jerusalem by Nebuchadnezzar in 597 B.C. (see 2 Kin. 24:13) and in 586 B.C. (see 52:17–23; 2 Kin. 25:13–17).
20:6 Probably fulfilled with the first captivity in 597 B.C.
20:7–18 See section 4 of Truth-In-Action at the end of Jer.
20:7–18 In this sixth and final lament (see note on 11:18–23) Jeremiah expresses deep anguish in the midst of persecution and comes very close to blasphemy in the language he uses to address God. The prophetic office has brought Jeremiah nothing but abuse and derision (v. 10), and in spite of a desire to stop speaking in His name, he cannot stop. The lament ends on a positive note of trust and praise (v. 13). But from the height of praise, Jeremiah sinks to the depths of despair (vv. 14–18). Caught between the divine call he cannot evade, and the rejection and persecution by the people and the betrayal by friends, he curses the day he was born. His agony of spirit is unrestrained and his choice of words is sublime.
20:7 Induced me: Seduced (see Ex. 22:16; Judg. 16:5) or deceived (see 2 Sam. 3:25), a very strong word verging on blasphemy (see v. 10). Persuaded: Jeremiah feels God used undue force (see 1:7, 8).
20:10 Fear on every side: See note on v. 3.
20:13 From the time of Amos (2:6) poor and “righteous” were synonymous.
20:14 Cursed be the day: See Job 3:3.
20:16 Cities which the LORD overthrew: Sodom and Gomorrah.
21:1—24:10 Jeremiah denounces Judah’s leadership (21:1—23:8), false prophets (23:9–40), and sinful people (24:1–10). For the rest of the book the material is arranged by subject matter rather than chronologically as the first 20 chapters are arranged.
21:1—23:8 Judah’s leaders, who have the greater responsibility for the conduct of the nation, are the first to be denounced. The context is similar to 37:1–10, but the delegation sent by the king is different. The events described take place late in the reign of Zedekiah, perhaps 589 or 588 B.C.
21:1 Pashhur the son of Melchiah: See 38:1. To be distinguished from the Pashhur of 20:1–6, although the similarity in names may account for the placing of ch. 21 after ch. 20. Zephaniah the son of Maaseiah: See 29:25, 29; 37:3. Zephaniah was later executed by Nebuchadnezzar at Riblah (52:24, 27). He is not to be confused with Zephaniah the prophet.
21:2 Inquire of the LORD: See Gen. 25:22; 1 Kin. 22:5; 2 Kin. 1:2. In each case information is sought. Nebuchadnezzar: Greatest king (605–562 B.C.) of the Neo-Babylonian Empire. Wonderful works: Zedekiah wanted a miraculous intervention of God as in the time of Hezekiah (Is. 37:36).
21:4 Originally Chaldeans designated the people of southern Babylonia, but during the reign of Nebuchadnezzar II (see v. 2) the term was synonymous with Babylonians.
21:5 Outstretched hand: See note on 6:12.
21:7 I will deliver Zedekiah: A prophecy fulfilled in 52:8–11, 24–27. The pestilence and the sword and the famines: See note on 14:12.
21:8–10 The two ways are alluded to in 6:16 (see Deut. 30:15). Here the alternative is surrender and live, or stay in the city and die. Most of the people will choose the wrong way. In any event, Jerusalem will be destroyed.
21:11–14 The king is to execute judgment (see 5:28; 22:3); if he fails this task he will be punished.
21:13 Valley stands for Jerusalem, which is surrounded by valleys on three sides. The rock of the plain is Mt. Zion.
22:2 O king of Judah: Probably Zedekiah.
22:6 Gilead and Lebanon were famous for forests. God values the palace that is made from their exquisite woods, but He will nonetheless destroy it.
22:8, 9 Similar to 1 Kin. 9:8, 9.
22:10 The dead is Josiah; him who goes away is Jehoahaz, a son of Josiah whom Pharaoh Necho took to Egypt in 609 B.C. He never returned (see vv. 11, 12).
22:13–19 Jeremiah bitterly denounces Jehoiakim, who has enlarged and embellished his house (v. 14) by unjust means (v. 13), contrasts this action with that of his father Josiah (vv. 15, 16), and condemns Jehoiakim for conduct unbecoming a king. With biting irony, Jeremiah suggests he qualifies as king because of luxurious surroundings rather than because of just administration. Jehoiakim, who was addressed in the third person (vv. 13, 14) and second person (vv. 15, 17), is now fully identified (v. 18), and his ignominious death is described (vv. 18, 19).
22:16 The NT defines knowing God in similar terms in James 1:27.
22:19 Burial of a donkey: No burial at all. See 36:30 and 2 Kin. 24:6, where no burial is mentioned. He treated others like work animals, so he will be treated similarly in his death.
22:20 Lebanon, Bashan, and Abarim are all mountains; the lovers are allies of Judah.
22:24–30 A prophecy concerning Jehoiachin (or Coniah) which was fulfilled in 24:1; 29:2. Jehoiachin was exiled to Babylon by Nebuchadnezzar in 597 B.C., but was later freed by Evil-Merodach (2 Kin. 25:27–30).
22:24 Signet on My right hand: A symbol of authority; the curse was apparently reversed in Hag. 2:23.
22:26 Mother who bore you: Nehushta (see 13:18; 2 Kin. 24:8). Fulfilled in 2 Kin. 24:15.
22:29 Earth, earth, earth: Literary device for emphasis. See note on 7:4.
22:30 Childless: Jehoiachin had at least seven children (1 Chr. 3:17, 18), but none sat on the throne of David. His grandson Zerubbabel was governor of Judah. Jehoiachin was the last legitimate king of Judah until the birth of Jesus Christ. Jesus’ line is traced through Jehoiachin (or Jeconiah, Matt. 1:11–16) to show His legal right to the throne of David.
23:1–8 A messianic oracle. After denouncing the shepherds who destroy (v. 12), God promises to gather the remnant, bring them back (vv. 3, 4, 7, 8), and raise up a Branch of righteousness who will be a true Davidic King (vv. 5, 6). See notes on Ezek. 34:11–16, 23.
23:5 The days are coming: See 16:14; 31:27. The phrase is used of the messianic era. Branch is a messianic title. See notes on Zech. 3:8 and Obad. 15.
23:6 THE LORD OUR RIGHTEOUSNESS: A play on the name of Zedekiah. Although Zedekiah did not live up to the meaning of his name, “The Lord Is My Righteousness,” the Messiah, Jesus, was righteousness in all He did (see v. 5).
23:7, 8 Repeated with slight variation in 16:14, 15.
23:9–40 The denunciation of false prophets (2:8; 5:31; 6:13–15) is the theme of these verses. Jeremiah seemed to be most at odds with those members of society who bore the title “prophet,” and in this section he gives us reasons for his opposition and hostility to them.
23:9 Heart within me is broken: Jeremiah is disturbed in his mind; he is shocked at what he sees.
23:13, 14 Compared to the prophets of Samaria, who were considered apostate, the prophets of Judah are worse, for they flagrantly sin and, by their actions, fail to turn people from wickedness. The people are as bad as those God destroyed in Sodom and Gomorrah (see 20:16; Gen. 19:24).
23:16–22 The message of the prophets is as perverse as their actions. They preach peace, when anyone who has stood in the counsel of the LORD, as Jeremiah has, knows that condemnation of the wicked is God’s word for the day.
23:19, 20 Repeated with minor variations in 30:23, 24.
23:23–32 God is both transcendent and immanent and is aware of the prophets’ deception of the people by false revelations through dreams. Usually God spoke to His prophets directly (1:4–10; Is. 8:1) or in a vision (1:11, 13; Is. 6:1), but dreams also were valid (31:26). Jeremiah rebukes the prophets for putting forth their own words as God’s word, or repeating the words of others as a divine revelation from God.
23:33 Oracle: Or “burden.” There may be a wordplay. The oracle (lifting up of the voice) was a burden (lifting something physically) placed upon the prophet until the message was delivered, and the effect of the message was a “burden” for the people. On the other hand, the “burden” of the Lord is that the people are a “burden.”
23:39 Forget: A pun on the word “oracle” (vv. 33, 34, 36, 38); the Hebrew words have similar sounds.
24:1–10 Using a vision of two baskets of figs, God divides the people into two parts. The good figs are those whom Nebuchadnezzar exiled in 597 B.C., including Jehoiachin, the princes, craftsmen, and metalsmiths (vv. 1, 5). The bad figs are those who remained in the land (v. 8). The exiles will be restored to the land (vv. 6, 7; 29:10–14; Ezek. 11:14–20) and will prosper, but Zedekiah and those now in the land will be destroyed (vv. 8–10; 29:15–19).
24:6 See note on Ezek. 11:17–20.
24:10 The sword, the famine, and the pestilence: See note on 14:12.
25:1–38 The chapter divides into two sections: vv. 1–14 serve as a conclusion to the judgment on Judah with a prediction of 70 years (a lifetime) of desolation; and vv. 15–38 serve as an introduction to the prophecies against the nations (especially chs. 46—51).
25:1–14 Jeremiah recalls 23 years of preaching to the people to repent, but they have refused to listen. Therefore God will use Nebuchadnezzar as His instrument of punishment, the people will go into exile for 70 years, then the king of Babylon himself will be punished.
25:1 The fourth year of Jehoiakim and the first year of Nebuchadnezzar, 605 B.C., is the year Nebuchadnezzar defeated Necho of Egypt at Carchemish.
25:3 Thirteenth year: This was 626 B.C. The 23 years include 19 under Josiah and 4 under Jehoiakim. Rising early: See note on 7:13.
25:5 This verse captures a true view of “eternal security” that allows for free will and self-determination.
25:9 Families of the north: Babylon and her allies. My servant: God’s instrument of judgment, just as Cyrus is called “shepherd” in Is. 44:28. A hissing: See note on 18:16.
25:11 Seventy years: A round number signifying a lifetime and generally coordinated with 538 B.C., the year the Jews were allowed to return home from the Babylonian exile. See note on Ezra 1:1.
25:12–14 God will repay Babylon for its choice of coming against Judah, a choice that God used but did not cause.
25:15–38 Jeremiah is commanded to take the wine cup of fury from God’s hand and to cause all the nations to drink it as punishment for their transgressions (see Amos 1:3—3:2). Judah, God’s own people, will be judged first, followed by the rest of the nations beginning with Egypt and ending with Sheshach (or Babylon). Basically the same nations appear in chs. 46—51.
25:15 Cup: Symbolic of wrath and judgment. See v. 28; 49:12; 51:7; Is. 51:17; Ezek. 23:31–34; Rev. 14:10; 16:19.
25:18 Hissing: See note on 18:16.
25:21 Edom: See 49:7–22. Moab: See 48:1–47. Ammon: See 49:1–6.
25:22 Tyre and Sidon: See 47:4.
25:23 Dedan and Tema: See 49:7, 8.
25:25 Elam: See 49:34–39. Medes: See 51:11, 28.
25:26 Sheshach is a cryptogram for Babylon. This is a literary device known as “atbash,” where the last consonant of the Hebrew alphabet is substituted for the first, the next-to-last for the second, and so on. See 51:41.
25:30, 31 The judgment is described in various conventional figures: Roar and utter His voice (see Joel 3:16; Amos 1:2), tread the grapes (see Job 24:11; Is. 16:10; 63:1–6), has a controversy (a courtroom scene, see Hos. 4:1; 12:2; Mic. 6:2), and sword (see 5:12; 12:12; Ex. 5:3; Deut. 32:25; Is. 1:20).
25:32 Great whirlwind: The judgment of God in the form of the Babylonian army.
25:33 That day: See note on Obad. 15.
25:34–38 The rulers (shepherds and leaders) of the nations are dismayed and in confusion because of God’s fierce anger.
26:1–24 This temple sermon and its results may be related to the events of chs. 7—10.
26:1 In the beginning of the reign of Jehoiakim: Perhaps 609 B.C.
26:6 Shiloh: See note on 7:12.
26:7–24 The arrest of Jeremiah is the result of his controversy with false prophets and corrupt priests, for they would be severely affected by a destroyed temple. The princes of Judah, who had responsibility for legal decisions, took their places in the entry of the New Gate to hear the charges (v. 10). After hearing Jeremiah’s defense (vv. 12–15), the princes decided in his favor (v. 16).
26:18 Micah of Moresheth: This passage is quoted verbatim from Mic. 3:12, the only such time one prophet quotes another and gives the source.
26:19 Because Hezekiah repented and prayed, the Lord delivered the city of Jerusalem in 701 B.C.
26:20–23 The example of Urijah, a contemporary of Jeremiah, is used to show the personal danger Jeremiah faced. Urijah was extradited from Egypt and executed by Jehoiakim, a vivid contrast to the attitude toward Micah by the good king Hezekiah. His execution, however, is not unique in the prophetic tradition (see 2 Chr. 24:20–22; Matt. 23:29–31).
26:22 Elnathan: See 36:12, 25. One of Jehoiakim’s high officials.
26:24 Ahikam the son of Shaphan: An official of Josiah (2 Kin. 22:12) and the father of Gedaliah, the governor of Judah after the destruction of Jerusalem in 586 B.C. (see 40:5), who also helped Jeremiah (39:14).
27:1—28:17 The message of Jeremiah to the nations (vv. 2–11) and to King Zedekiah (vv. 3, 12–15) is to submit to the yoke of the king of Babylon (vv. 2, 11, 12), for the nations have been given to Nebuchadnezzar (v. 6), and any rebellion is contrary to God’s will (v. 8). Jeremiah also addresses the people (vv. 16–22) and declares that prophets who proclaim another message are lying (v. 14), and God has not sent them (v. 15).
27:1 In the beginning of the reign of Jehoiakim: See 26:1. But v. 3 mentions Zedekiah who would be king later. So probably 593 B.C. is meant, and this is supported by 28:1.
27:2 Bonds and yokes: Similar to the device worn by draft animals, the yoke was a symbol of political submission.
27:3 The nations mentioned are neighbors of Judah: Edom, Moab, and Ammon to the south and east; Tyre and Sidon to the north. Rebellion was probably the subject under discussion.
27:7 Three generations of rulers are promised; then the end comes for Babylon.
27:8 The sword, the famine, and the pestilence: See note on 14:12.
27:9 The prophets are false prophets; diviners, soothsayers, and sorcerers were prohibited in Israel (see Lev. 19:26; Deut. 18:10, 11); dreamers could include both prophets and diviners (see 23:25–28; 29:8).
27:16 Shortly be brought back: Jeremiah had suggested a 70-year stay in Babylon (25:11; 29:10), so this emphasis by the prophets contradicted his message (see 28:1–3).
27:18–22 Jeremiah suggests that if they are true prophets they should intercede with the Lord for Judah, so that those vessels still left in the temple may remain, for Jeremiah’s message is that all will be carried to Babylon.
27:22 The day: See note on Obad. 15.
28:1–17 As Jeremiah confronts the prophet Hananiah, the people are faced with a dilemma: How can one tell a false prophet from a true prophet? Hananiah uses the formula Thus speaks the LORD of hosts, the God of Israel (v. 2; 29:4), and he may have been sincere. Jeremiah would like to believe Hananiah’s message (v. 6), but it was not in the tradition of the prophets of old (v. 8). Prophet now contradicted prophet. Only the fulfillment of the event would show who spoke the truth (see v. 9; Deut. 18:21, 22).
28:2 The yoke: See note on 27:2.
28:10 Yoke off the prophet: See 27:2. A symbolic act of breaking the yoke is performed by Hananiah as an indication that his prophecy, not Jeremiah’s, would be fulfilled.
28:11 Jeremiah went his way for he had no immediate reply for Hananiah. God sends Jeremiah back with the last word in vv. 12–16.
28:13 Yokes of wood … yokes of iron: Submission becomes servitude.
28:14 Beasts of the field: Complete control of man and animal is given to Nebuchadnezzar (see 27:6).
28:16 This year: A short-term prediction that will attest the trustworthiness of the Word (see v. 9; Deut. 18:21, 22). Taught rebellion: See 29:32. Rebellious activity by the prophet was punishable by death (see Deut. 13:5; 18:20).
28:17 Seventh month: Two months later Hananiah died.
29:1–32 Jeremiah writes a letter to the exiles of 597 B.C. (vv. 4–23) and then deals with the false prophet Shemaiah (vv. 24–32). The exiles were being misled by messages of a speedy return.
29:2 See notes on 13:18 and 24:1–10.
29:3 Letter was sent: Conveniently and safely carried by diplomatic means.
29:4–6 They are to settle down for a long-term stay, particularly ensuring that their descendants will be numerous enough for an effective return to the land.
29:7 Pray to the LORD for it: A totally new concept to pray for the well-being of their captors.
29:8 Prophets and diviners: See note on 27:9.
29:9, 10 Prophesy falsely: Note the contradiction between the prophecy of Hananiah (28:3) and the word of the Lord. Hananiah said deliverance would come in two years. The Lord said it would be after seventy years. What great disappointment and brokenness is experienced in the body of Christ at the words of those who prophesy falsely by declaring “thus speaks the LORD” (28:2, 3) when God has not said what is prophesied.
29:10 Seventy years: See note on 25:11.
29:11–14 See section 1 of Truth-In-Action at the end of Jer.
29:11–14 See notes on Ezra 1:1 and Zech. 10:9.
29:11 In the frequent quoting of this verse today, it is often overlooked that the words are being spoken to people being punished by God. He does indeed punish His people in order to restore them to a proper relationship with Him.
29:21 Ahab and Zedekiah were false prophets in Babylon (see v. 22). They are not to be confused with past kings of Israel and Judah.
29:22 Roasted in the fire: A form of execution in Babylon (see Dan. 3:6, 24).
29:24–32 Judgment of Shemaiah, a false prophet (v. 31) who wrote letters to the inhabitants of Jerusalem and to the priest Zephaniah (v. 25) requesting that he rebuke Jeremiah (v. 27). The letter is given verbatim (vv. 26–28) and contains a quote from the letter Jeremiah wrote to Babylon (see v. 5).
29:26 Who is demented: Prophetic behavior sometimes caused questions concerning mental stability.
29:31, 32 The word of the Lord to Shemaiah is similar to that against Hananiah (see 28:15, 16).
29:32 Taught rebellion: See note on 28:16.
30:1—33:26 Written just before the destruction of Jerusalem (see 32:1), this book of consolation is a long-sustained prophecy on the future restoration of both Israel (the northern kingdom) and Judah (the southern kingdom). For its fulfillment see note on Zeph. 2:7, 9.
30:2 Write in a book: Most prophecy was originally given orally and only later written down. On another occasion Jeremiah was told to write his prophecy because he was unable to deliver the message in person (see 36:2, 4, 32; 45:1). The intent here is to preserve the prophecy for future generations.
30:4–7 Recaps the horrors that await Judah in the immediate future. The ultimate reversal of this punishment, as described in vv. 8–11, is messianic and eschatological.
30:8 That day: The day when the event will take place, when God intervenes in the affairs of men and nations. It was generally viewed as a time when Israel would be exalted above the other nations, but Amos and Isaiah warn that it will be a day of darkness and gloom. It is thus often used in an eschatological sense, the ushering in of the final events and the establishment of God’s kingdom on Earth. See note on Obad. 15.
30:9 David their king is the Messiah, the descendant of David.
30:12–17 Though her wound seems to be incurable (v. 12) because of the multitude of her iniquities (v. 15), Israel will be healed (v. 17) and her oppressors plundered (v. 16).
30:18 Its own mound: Cities were frequently rebuilt on the ruins of previous sites and thus formed the typical flat-topped hills called “tells.” The tell was a man-made mound built up by the accumulation of the debris of many successive layers of occupation.
30:21 Governor shall come from their midst: The reference is first of all to the Jewish rulers immediately after the Exile, but the Targum reads “Messiah,” and so it is ultimately Jesus Christ who fulfills this promise. He combined in Himself the dual roles of Priest and King, and in this capacity has the legitimate right to approach God. For an unauthorized person to approach God meant death (see Ex. 19:21).
30:23, 24 The prophecy of hope of vv. 8–22 is bracketed by the prophecy of punishment of vv. 4–7 and vv. 23, 24.
31:1–40 Restoration continues with messages directed to all God’s people (v. 1): the northern kingdom, now restored (vv. 2–22); the southern kingdom, now restored (vv. 23–26); and the combined nations of Israel and Judah (vv. 27–40). See note on 30:1—33:26.
31:1 All the families of Israel: The 12 tribes; emphasizes the inclusiveness of the term “Israel.”
31:2–6 Using vocabulary from the Exodus account (found grace, Ex. 33:12–17) and the concept of release from bondage, Jeremiah speaks of the return as a new exodus (see 23:7, 8). The people will be restored to their land (vv. 4, 5) and will again make pilgrimages to Zion (v. 6).
31:2 The people who survived the sword: The righteous remnant (see v. 7 and note on 6:9) who will return from exile.
31:3 Lovingkindness: See note on 2:2.
31:4 Only the amazing love of v. 3 could call Israel a virgin.
31:6 Let us go up to Zion: From the time of Jeroboam the people in the northern kingdom worshiped at rival shrines; now they will return to the one place God set His name.
31:15–22 Rachel, mother of Joseph and Benjamin (see Gen. 30:22–24; 35:16–20), laments for her children (the northern tribes who are going into exile, 722 B.C.). V. 15 is quoted in Matt. 2:18 to express grief over the slaughter of innocent babies, but here it introduces the hope of restoration and joy.
31:17 See section 1 of Truth-In-Action at the end of Jer.
31:18–21 The first step in repentance for Ephraim (a synonym for Israel) is confession and a turning to God (see 3:22–25; Hos. 6:1–3). To prevent a return to the old ways, Ephraim is encouraged to set up signposts (31:21) and remember the way that led to punishment.
31:22 A woman shall encompass a man: The wording is so unusual and unclear that it may be an expression of the day whose meaning is lost.
31:23–40 Restoration will include normalization of life, a return to the days of prosperity and peace, but also a new covenant that will enable the people to serve God in spirit and in truth.
31:25 See section 1 of Truth-In-Action at the end of Jer.
31:26 I awoke: Jeremiah had apparently been asleep and received this message (30:3—31:25) in a dream. See note on 23:23–32.
31:28 To pluck up: See note on 1:10.
31:29, 30 Individual responsibility is stressed by the quotation of an old proverb repeated in Ezek. 18:2. Apparently people had misinterpreted the intent of some Scriptures (Ex. 20:5; Num. 14:18), so that they excused their own sinful behavior and blamed God’s judgment on their predecessors. Corporate or collective responsibility is an important theme in the OT (Josh. 7:24, 25); but Jeremiah and Ezekiel both stress that the calamity about to fall on Jerusalem is due to the sin of those then living, not on their ancestors.
31:31–34 See section 2 of Truth-In-Action at the end of Jer.
31:31–34 The heart of Jeremiah’s prophecy is the new covenant that God will make with His people, forgiving their sins (v. 34), putting His law in their minds and writing it on their hearts so that all of them will know Him. The passage is quoted in its entirety in the NT (Heb. 8:8–12; 10:16, 17). This is clearly a messianic prophecy referring to the church age.
31:31 Will make: Literally “cut” (see Gen. 15:10; note on Jer. 34:18). In light of Heb. 8, the house of Israel … Judah is to a large degree the church. See note on Gal. 6:16.
31:32 I was a husband: See note on 3:14.
31:33 In their minds is to internalize the law, while on their hearts gives them an effective control for living.
32:1–44 Jeremiah buys a field in Anathoth from his cousin Hanamel as a sign that God will restore His people to the land, and fields will again be bought and sold.
32:1 The tenth and eighteenth year is 587 B.C., while Jerusalem was under siege, but before it was destroyed.
32:2, 3 Jeremiah was imprisoned by Zedekiah (37:21) and remained shut up in the court of the prison until Jerusalem fell (38:13, 28; 39:14).
32:3–5 See 21:3–7; 34:2–5; 37:17. For fulfillment see 52:7–14.
32:7 Anathoth: Hometown of Jeremiah (see 1:1). Right of redemption: Not only a right but an obligation (see Lev. 25:23–25; Ruth 4:3, 4).
32:9–14 One of the most detailed accounts of a business transaction in the Bible. For another, see Gen. 23:1–16.
32:9 Seventeen shekels of silver: About 7 ounces by weight. Coins were not yet common.
32:10 Deed: A copy of the transaction written on papyrus was rolled up and sealed to prevent anyone from tampering with it. The open copy was readily available for anyone to see.
32:12 Baruch: Jeremiah’s scribe and friend (see 36:4; 43:3; 45:1).
32:14 The documents were placed in an earthen vessel for preservation. Such deeds have been found at Elephantine in southern Egypt and in the desert area near the Dead Sea.
32:15 This verse contains the basic theme of this chapter, and Jeremiah’s deed would give him title to the land when conditions were again normal.
32:16–25 See section 5 of Truth-In-Action at the end of Jer.
32:16–25 A prayer of Jeremiah expressing God’s omnipotence, omniscience, and wonders for Israel, but in view of the present circumstances of siege, asking why he should buy the field at all.
32:17 Outstretched arm: See note on 6:12. There is nothing too hard for You: See Gen. 18:14; Luke 1:34–37.
32:24 Sword and famine and pestilence: See note on 14:12.
32:26–44 In His answer to Jeremiah, God assures the prophet that He is a God for whom nothing is impossible. He then cites the present situation (vv. 26–29), recalls Israel’s idolatry from their youth (vv. 30–35), His intention to punish the sinful inhabitants of Jerusalem by the sword, by the famine, and by the pestilence (v. 36), and finally promises restoration to the land (vv. 37–44).
32:33 Rising up early: See note on 7:13.
32:35 Molech was the god of the Ammonites. See 49:1, 3 where the text translates “Milcom”; Lev. 18:21; 20:2–5.
32:43, 44 The gesture of Jeremiah in buying his cousin’s field was symbolic of normal conditions that would prevail after the Exile when fields will be bought (see v. 15; 33:10, 12).
33:1–26 Two additional sayings are joined to the book of consolation. Vv. 1–13 are linked by the opening phrase (see 32:2) and further develop the theme of 32:15. The final section (vv. 14–26) is a commentary on 23:5, 6.
33:1–3 Perhaps the contrast is intentional: Jeremiah’s powerlessness and God’s powerfulness.
33:3 See section 5 of Truth-In-Action at the end of Jer.
33:3 The positive assurance from God is that if we will call on Him, He will answer us in ways that will astound us. See Ps. 4:3; 18:6; Matt. 7:7.
33:4 The houses of the people and king were often demolished to secure material for strengthening the walls of the city or to allow easier troop movement within the city. Siege mounds were built by the enemy to bring instruments of war up to the city’s walls.
33:6–13 See section 2 of Truth-In-Action at the end of Jer.
33:6–13 After punishment and repentance will come healing (see 3:22; 30:17), the captives will return (v. 7) and be cleansed of sin (v. 8), and the city will be a name of joy, a praise, and an honor before all nations. See note on 30:1—33:26.
33:7, 8 See section 3 of Truth-In-Action at the end of Jer.
33:8–11 See section 1 of Truth-In-Action at the end of Jer.
33:11 The reversal of previous statements of judgment (see 7:34; 16:9; 25:10).
33:14–26 The words of 23:5, 6 are repeated with slight variation in vv. 15, 16, and enlarged upon in vv. 17, 18 to include the covenant with Levi as well. Having introduced the subject of the covenant, God illustrates the permanence of His covenant with David and Levi.
33:15, 16 See section 3 of Truth-In-Action at the end of Jer.
33:17 David shall never lack a man indicates the permanence of the Davidic dynasty. Though there may not always be someone ruling on the throne of Judah, his line will continue and eventually exercise permanent and enduring sovereignty. The angel Gabriel made it clear to Mary that Jesus was the fulfillment of this covenant (Luke 1:32).
33:20 My covenant with the day: See v. 25; Gen. 1:14–18; 8:22.
33:22 The Messiah is the fulfillment of the ultimate king and priest of vv. 17, 18, but there is an additional fulfillment in the multiplicity of kings and priests seen in Rev. 1:6; 5:10.
34:1—35:19 This historical appendix brings to a close the first major division of the book (chs. 2—35).
34:1–7 While the city of Jerusalem was under siege (588 B.C.) and most of the fortified cities of Judah had fallen, Zedekiah is warned that he will be captured by the Babylonians but that he later will have a peaceful death and proper funeral rites. Additional dark details are given in 21:1–10, and the treatment of Zedekiah is described in 52:8–11.
34:1 The kingdom of Nebuchadnezzar was extensive, and he controlled an army made up of many nations (Ezek. 26:7).
34:3 Face to face: See 39:6, 7 for what his eyes shall see in connection with seeing the king of Babylon.
34:7 Lachish and Azekah were both fortified by Rehoboam, son of Solomon. Lachish, 44 kilometers (27 miles) southwest of Jerusalem, was destroyed by Sennacherib in 701 B.C., and was now under siege by Nebuchadnezzar. An ostracon, dating to this period and found at the site, mentions both Lachish and Azekah. Azekah is situated 17 kilometers (101/2 miles) northwest of Lachish and about 29 kilometers (181/2 miles) west of Jerusalem.
34:8–22 Presumably the dire situation of the city under siege led to a searching of heart by the people, and many concluded that they had not acted properly toward their Hebrew slaves. The slaves were freed, but later when conditions improved (perhaps the temporary withdrawal of the Babylonian forces to face the Egyptian army, see 37:5), many changed their minds and took back their slaves.
34:8 Proclaim liberty: See Lev. 25:10 and note on Lev. 25:1–55.
34:9 Male and female slave: A Hebrew should be freed after six years of labor (Ex. 21:2–11).
34:18 Cut the calf in two and passed between the parts of it: The words make and cut come from the same root. To “make a covenant” often involved an oath that called down curses on the person if he failed to keep the covenant (see Gen. 31:44–53; Ruth 1:17; 1 Sam. 25:22) and that was symbolized by cutting an animal in two and walking between the halves (see Gen. 15:10, 17).
34:21 Which has gone back from you: The temporary withdrawal of the Babylonian forces to confront the Egyptian army (see 37:5).
35:1–19 See section 3 of Truth-In-Action at the end of Jer.
35:1–9 The Rechabites were a nomadic religious order founded by Jonadab the son of Rechab during the ninth century B.C. (see 2 Kin. 10:15, 23). They refrained from living in houses or using any product from the grapevine. For 250 years they had maintained the lifestyle imposed upon them by their founder. After Jeremiah invites the Rechabites to drink wine and they refuse (vv. 1–11), he addresses the people and contrasts their disobedience to God’s commands with the Rechabites’ faithfulness to the commands of their human ancestor (vv. 12–17). He closes the chapter with an address to the Rechabites and promises continued existence for their faithfulness.
35:1 In the days of Jehoiakin: The mention of Babylonian (Chaldean) and Syrian armies (v. 11) suggests a date of 601 B.C.
35:2 House of the Rechabites: See v. 18. Since the Rechabites were nomadic and disdained houses, the use of “house” here means “members of a clan or community.”
35:3 Jaazaniah’s father is a Jeremiah other than the prophet.
35:7 The prohibition against drinking wine was accompanied also by a command not to build a house, sow seed, or plant a vineyard. All of these were, to them, symbols of an agrarian and urban culture, which endangered the purity of the worship of the Lord.
35:14 Rising early: See note on 7:13.
36:1—45:5 The trials, suffering, and persecution of Jeremiah.
36:1 Fourth year: 605 B.C. See 25:1; 46:2.
36:2 Scroll: See note on 30:2.
36:3 A theme emphasized again and again is that if the people repent and turn from their evil way, then God will relent and not bring the evil He has promised. Most often when God deals with His people, punishment is meant to be remedial, not punitive. Eventually, however, when God’s mercy and grace are constantly rejected, judgment must fall.
36:4 Baruch: See note on 32:12. This verse indicates that Baruch was responsible for the written text of Jeremiah, and he may have been the editor for the final text.
36:5 I am confined: Why Jeremiah was barred from the temple is unknown, but it may be because of his previous ministry at the temple (see 7:2–15; 20:1, 2; 26:2–6).
36:6 The day of fasting: Large crowds would be at the temple on a day of fasting. The fast was proclaimed in times of emergency and was not a fixed event (see v. 9).
36:9 The fifth year and ninth month is December 604 B.C.
36:10 Shaphan the scribe: A friend of Jeremiah (see 26:24; 29:3; 2 Kin. 22:3) and father of Ahikam, Elasah, and Gemariah.
36:11–19 After Michaiah heard Baruch read the scroll and asked him to read it again to some nobles, they were impressed and wanted to inform Jehoiakim. Sensing an unfavorable response from the king, they suggested Jeremiah and Baruch go into hiding.
36:11 Elnathan: See note on 26:22.
36:18 This is the only time ink is mentioned in the OT.
36:20–26 Being informed about the content of the scroll, the king ordered it brought and read. After every three or four columns were read, the king cut them off and burned them.
36:23 In stark contrast with the action of King Josiah, who tore his garments when he heard the Word of God read (2 Kin. 22:11—23:3; 23:21–24), Jehoiakim tore the scroll and tried to destroy God’s Word.
36:27–32 After the destruction of the scroll by Jehoiakim, Jeremiah is instructed to take yet another scroll and write all the former words with additional comments for Jehoiakim.
36:30 No one to sit on the throne of David: His son Jehoiachin ruled only 3 months and was taken captive to Babylon (see 2 Kin. 24:8, 12, 15). Body shall be cast out: His punishment because he cast the scroll into the fire (v. 23; 22:18, 19).
37:1 Zedekiah was the third son of Josiah to reign as king. His appointment fulfilled the prophecy of 36:30 concerning Jehoiakim, his brother.
37:3 Pray now: See 21:1; 34:21, 22. The request may have been to make the temporary reprieve (v. 5) permanent.
37:7 Pharaoh’s army was defeated by Nebuchadnezzar (see Ezek. 30:21–26) and did return to Egypt.
37:11–21 While attempting to leave Jerusalem to claim his property during a brief lifting of the siege (v. 12), Jeremiah was seized (v. 13) and put … in prison (v. 15).
37:13 You are defecting: The charge of Irijah was justified because Jeremiah had advocated surrender to the Babylonians (21:9; 38:2) and many had already defected (38:19; 39:9; 52:15).
37:15 They struck him: See note on 20:2.
37:16 The dungeon and the cells: The place of confinement was an underground dungeon, probably converted from a cistern.
37:17–21 The king secretly interviewed Jeremiah to find support for his revolt, but he was disappointed (see 21:1). He did, however, change Jeremiah’s place of imprisonment (v. 21; 32:2) and provided him with food until the city fell.
38:1–13 Jeremiah continually advocated surrender, and this was seen as dangerous to the pro-Egyptian counselors Gedaliah, Jucal (Jehucal of 37:3), and Pashhur (21:1), who asked the king to put him to death. Jeremiah was placed in a cistern and left to die, but was rescued by Ebed-Melech, a royal official (eunuch) to the king.
38:4–13 See section 4 of Truth-In-Action at the end of Jer.
38:7 The king was sitting at the Gate of Benjamin to hear complaints and to litigate cases. This gave Ebed-Melech access; he had a complaint.
38:10 Thirty reads “3” in some Hebrew manuscripts. If 30 is correct, perhaps they were needed for protection.
38:14–28 Zedekiah again sent for Jeremiah, who still advocated surrender. Zedekiah was afraid of those who had already defected and afraid of his court officials, so he continued to vacillate in his decision.
38:27 What exactly Jeremiah said is unknown other than it was tempered by (according to) the king’s stipulations. What can be assumed is that Jeremiah would not have lied; however, this does not preclude being wise in wording and omitting things.
38:28 See section 4 of Truth-In-Action at the end of Jer.
39:1 The ninth year and tenth month was January 15, 588 B.C. (see 52:4; 2 Kin. 25:1).
39:2 The city fell on July 18, 586 B.C. (see 52:5, 6; 2 Kin. 25:2, 3). Some scholars, using a different calculation, place the fall of Jerusalem in 587 B.C.
39:3 The Babylonian officers constituted a military court or government. There are only three men named: Nergal-Sharezer of Samgar-Nebo, Sarsechim the Rabsaris, and Nergal-Sarezer the Rabmag (Nergal-Sharezer, v. 13). A contemporary Babylonian inscription cites Nergal-Sharezer as governor of Sin-magir (Samgar). “Rabsaris” is a title, a high official. “Rabmag” is a high officer of some kind.
39:4 Plain: The Arabah, a broad valley extending from the Dead Sea to the Red Sea. Jericho is a major city in the Arabah.
39:5 Riblah in the land of Hamath: A city on the Orontes River in Syria, 56 kilometers (35 miles) northeast of Baalbek and south of Kadesh (see 52:9; 2 Kin. 25:6).
39:14 Gedaliah the son of Ahikam: See note on 26:24.
39:16 See 38:7–13 for what is being rewarded here.
40:6 Mizpah: A city 12 kilometers (7 miles) north of Jerusalem on the Benjamin plateau near Geba and Ramah, it became the capital of Judah for a short time after the destruction of Jerusalem.
40:10 Gather wine and summer fruit and oil: Grapes, figs, and olives are part of the summer fruit, usually harvested in August and September.
41:1–3 See 2 Kin. 25:25.
41:1 In the seventh month, just two months after the fall of Jerusalem, Gedaliah was assassinated. Since the year is not given, this can only be an assumption; and some think the events related need a much longer time, perhaps even several years. Ate bread together: A host was duty bound by customary law to protect his guests, and the guests were obligated to reciprocate in good faith (see Gen. 19:2–8; Judg. 19:22–24). This breach of etiquette is cited in other places (see Judg. 4:21; 2 Sam. 13:28, 29; and perhaps Ps. 41:9).
41:5–7 These eighty men would have been mourning the destruction of Jerusalem, bringing offerings to what little was left of the temple. Ishmael’s motive for murdering them is uncertain unless it is for their goods, but the massacre was accomplished by pretending to join in their sorrow.
41:7 A pit: A cistern was a handy place to dispose of bodies.
41:9 Asa was an earlier king of Judah. See 1 Kin. 15.
41:12 The great pool that is in Gibeon: Perhaps the same pool mentioned in 2 Sam. 2:13.
42:1 Jezaniah the son of Hoshaiah: Perhaps the same as Jezaniah (40:8) and Azariah (43:2).
42:5, 6 The remnant promised to obey the voice of the LORD, whatever it might be. But, as it conflicted with what they had already decided to do, they rejected the word of God through Jeremiah.
42:9–22 God is willing to relent or ease His punishment of them due to their promise to obey Him unconditionally (vv. 5, 6), which is what was missing from their hearts before the invasion. He is ready this early to begin to rebuild them as His people (v. 10). But He will continue and worsen their fate if they, instead, opt to disobey (vv. 13–22).
42:16 The sword: See note on 43:11.
42:20 You were hypocrites: The Hebrew verb means to make a mistake, and the intent is that they have “made a grave error at the risk of their lives.” The mistake was to promise absolute obedience to God’s word in the hope that He would grant them their desire.
43:3 Using Baruch, Jeremiah’s secretary, as a scapegoat was a poor disguise for rejecting God’s orders.
43:6, 7 It can only be assumed that the same force that had been exerted against Jeremiah previously by his countrymen was exerted against Jeremiah and Baruch here, forcing them to travel to Egypt against their will.
43:7 Tahpanhes: See note on 2:16.
43:10, 11 A text in the British Museum confirms a punitive expedition by Nebuchadnezzar against Pharaoh Amasis of Egypt in 568 or 567 B.C. (see Ezek. 29:17–20).
43:13 Sacred pillars were obelisks, for which Heliopolis was famous. Beth Shemesh: The temple of the sun in Egypt. Heliopolis (On), near Memphis, is meant, not the Beth Shemesh in Judah.
44:1 All the Jews would include the party led by Azariah and Johanan as well as many who had been deported earlier (see 2 Kin. 23:34). Jewish colonies existed at an early period throughout Egypt. Migdol: A site in northeastern Egypt whose precise location is uncertain (see 46:14). Noph is the Hebrew name for Memphis, on the western bank of the Nile south of Cairo. Pathros is Hebrew for Upper (southern) Egypt, roughly the area between Cairo and Aswan (see v. 15).
44:8 Works of your hands: Idols.
44:15 Women were particularly attracted to the worship of the Babylonian goddess of fertility (“queen of heaven,” v. 17), but the allegiance of the men was equally present (vv. 19, 25), so Jeremiah addressed both in his rebuke (v. 20).
44:17 Queen of heaven: See note on 7:18.
44:18 We have lacked everything: The reform of Josiah (2 Kin. 23:4–14) put an end to their worship of Ishtar and was seen by them as a factor that led to the nation’s downfall. Since that time they have experienced nothing but calamity. They reason, therefore, that the failure to worship Ishtar has caused the calamity. See vv. 21–23 for a contrary opinion.
44:19 Husbands’ permission: Any action or vow by a married woman needed the consent of her husband to be valid. See v. 25; Num. 30:10–15.
44:21–23 Jeremiah contends that calamity has come upon Judah precisely because the incense was offered in idolatrous worship, and God could no longer bear it (v. 22). Jeremiah’s interpretation of the calamity is diametrically opposed to that of the people.
44:25 You will surely keep your vows: Spoken in irony.
44:27 I will watch: See note on 1:1–12.
44:30 Pharaoh Hophra, or Apries, ruled Egypt from 589 to 570 B.C., but lost his life in a power struggle with Ahmosis II (Amasis), a former court official.
45:1–5 In despair, and overcome by the difficulties he faced, Baruch is told by God not to seek great things for himself but to be grateful that he will escape with his life. No hint is given as to why Baruch was so dejected. It is clear, however, that Baruch was a part of the overall plan of God to bring destruction on the nation and that he should be content to play his part.
45:1 Though this word to a faithful servant was not placed within the chronological flow of previous events, it was significant enough to insert before Jeremiah’s attention is turned to the surrounding nations (chs. 46—51).
46:1—51:64 Prophecies against foreign nations (see Is. 13—23; Ezek. 25—32; and note on Amos 1:3—2:3). The prophecies begin with Egypt and end with Babylon, in a general west to east direction. They show God’s sovereignty over all nations.
46:1–12 Describes the defeat of the Egyptians at the battle of Carchemish.
46:2 Against Egypt: See Is. 19; 20; Ezek. 29; 32. Pharaoh Necho ruled Egypt 610–595 B.C. One of the most important battles of the ancient world was fought at Carchemish (see 2 Chr. 35:20; Is. 10:9), for Egypt was defeated by Nebuchadnezzar and lost her influence in Syro-Palestine. The fourth year was 605 B.C.
46:7–10 Like the Nile River, Egypt expected to inundate the lands to the north. The day of the LORD, however, led to Egypt’s defeat and humiliation. See note on Obad. 15.
46:11, 12 Gilead was known for its medicinal balm (see 8:22), but the wound of Egypt is incurable.
46:14 For these cities, see note on 44:1.
46:17 But a noise: In Is. 30:7 Egypt is called Rahab-Hem-Shebeth, “Rahab, the Do-Nothing.” Jeremiah expresses the same sentiment, indicating Egypt has missed her opportunity because she failed to do anything when Nebuchadnezzar was called back to Babylon on the death of his father.
46:18 Tabor and Carmel in northern Israel are prominent mountains, and both give the impression of grandeur because of insignificant surroundings. In the same way Nebuchadnezzar will tower over the Egyptians.
46:20 Egypt is described as a pretty heifer, but destruction (perhaps a “gadfly,” something that nips or pinches) comes from the north (Babylon). Compare the use of fly and bee (Is. 7:18) or hornets (Ex. 23:28).
46:22 The serpent was used by the pharaohs as a symbol of authority.
47:1–7 Other prophets also spoke against the Philistines (see Is. 14:28–32; Ezek. 25:15–17; Amos 1:6–8; Zeph. 2:4–7). Along with Tyre and Sidon, the Philistines were condemned for selling Israelites into slavery (see Joel 3:4–6; Amos 1:6–10).
48:1–47 Other prophets also spoke against Moab (see Is. 15; 16; Ezek. 25:8–11; Amos 2:1–3; Zeph. 2:8–11). According to Josephus (Antiquities 10.9.7), this prophecy of destruction for Moab was carried out in the twenty-third year of the reign of Nebuchadnezzar.
48:11–13 Moab is likened to wine left to improve with age (see Is. 25:6). However, wine-workers (the approaching Babylonian army) will empty his vessels and break the bottles. Chemosh: The god of Moab (see vv. 7, 46; Judg. 11:24; 1 Kin. 11:7, 33; 2 Kin. 23:13).
48:26, 27 Moab is brought low because of his attitude toward Israel; as he ridiculed Israel, so he will be ridiculed.
48:37 Various signs of mourning are mentioned (see Is. 15:2, 3).
48:40, 41 Similar to 49:22 where it is applied to Edom.
48:45 The fire and flame against Moab are first mentioned in Num. 21:28.
48:47 After a devastating punishment, God will have mercy and bring back the captives of Moab in the latter days. This mercy is probably shown because Moab, like Ammon, was descended from Lot, the nephew of Abraham (see Gen. 19:30–38). The precise time of fulfillment of this prophecy is not clear.
49:1–6 Other prophets also spoke against the Ammonites. See Ezek. 25:1–7; Amos 1:13–15; Zeph. 2:8–11.
49:1 Milcom, chief god of the Ammonites (v. 3; 1 Kin. 11:5, 33), is also called Molech (1 Kin. 11:7).
49:6 Ammon is promised restoration after destruction. See note on 48:47.