Text -- Jeremiah 17:3 (NET)

17:3 and on the mountains and in the fields. I will give your wealth and all your treasures away as plunder. I will give it away as the price for the sins you have committed throughout your land.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jer 17:3

Jerusalem stood at the foot of an hill, and part of it on the side of it, upon the top of which hills, were many pleasant fields.

JFB: Jer 17:3

Jerusalem, and especially Zion and the temple.

JFB: Jer 17:3

As Jerusalem was surrounded by mountains (Psa 125:2), the sense probably is, Ye rely on your mountainous position (Jer 3:23), but I will make "My mountain" to become as if it were in a plain (field), so as to give thy substance an easy prey to the enemy [CALVIN]. "Field" may, however, mean all Judea; it and "My mountain" will thus express the country and its capital. (GESENIUS translates, "together with," instead of "in"; as the Hebrew is translated in Jer 11:19; Hos 5:6; but this is not absolutely needed), "the substance" of both of which God "will give to the spoil."

JFB: Jer 17:3

Corresponding in parallelism to "My mountain" (compare Isa 11:9), as "all thy borders," to "the field" (which confirms the view that "field" means all Judea).

JFB: Jer 17:3

Connected with high places" in English Version, namely, frequented for sin, that is, for idolatrous sacrifices. But Jer 15:13 makes the rendering probable, "I will give thy substance . . . to . . . spoil . . . on account of thy sin throughout all thy borders."

Clarke: Jer 17:3

O my mountain in the field - The prophet here addresses the land of Judea, which was a mountainous country, Deu 3:25; but Jerusalem itself may be meant, which is partly built upon hills which, like itself, are elevated above the rest of the country.

Calvin: Jer 17:3

The Prophet again repeats, that punishment was nigh the Jews, and that it availed them nothing to seek for themselves recesses and lurking-places, for God would draw them forth from the mountains and expose them as a prey to their enemies.

Some render הררי , erri, “O my mountain,” etc.; and at the first view this meaning seems appropriate; but as the context requires this to be understood of the Israelites and the Jews, who always resorted to their recesses, when any fear of enemies assailed them, I prefer another rendering. Since then at times of distress they betook themselves to their hiding-places, the Prophet says, that they would in vain attempt to escape, for the mountains would be like the fields: I will expose, he says, as in the field, or the plain, your riches and treasures, that they may become a prey to your enemies. The meaning is, that the Prophet denounces vengeance on the Jews, and at the same time shakes off their foolish confidence, which rendered them secure, so as to despise all the threatenings of God: “Ye think,” he says, “that there will be a safe refuge for you on the mountains; but God will draw forth from thence all your possessions, and expose them on the open field, so that they may become an easy prey.”

He again repeats what he had said, that God would inflict a just punishment on the Jews, because they had sinned very greatly on their high places. By high places he doubtless means all their ungodly and corrupt modes of worship. For God had chosen for himself a Temple on Mount Sion; he designed sacrifices to be offered there: but they, carried away by a foolish zeal, had built for thenlselves many altars, so that there was no hill where they had not set up some altar or another. By stating then a part for the whole, the Prophet here refers to every thing that was inconsistent with the law of God: and in order to amplify their sin, he says, In all thy borders; that is, their impiety was widely and extensively diffused, so that no part of the land was free from their corrupt superstition. Since then the land was throughout contaminated, justly does the Prophet say, “In all thy borders;” he declares that there would be no refuge for them, to preserve them and their treasures from becoming a prey to their enemies. It follows —

TSK: Jer 17:3

my : Jer 26:18; Isa 2:2, Isa 2:3; Lam 5:17, Lam 5:18; Mic 3:12, Mic 4:1, Mic 4:2

I will : Jer 15:13, Jer 52:15-20; 2Ki 24:13, 2Ki 25:13-16; Isa 39:4-6; Lam 1:10; Eze 7:20-22

and thy : Jer 12:12; Lev 26:30; Isa 27:9; Eze 6:3, Eze 16:39; Mic 1:5-7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 17:3

O my mountain in the field - i. e., Jerusalem or Zion, called the Rock of the Plain in Jer 21:13. "The field"is the open unenclosed country, here contrasted with the privileged height of Zion.

Or sin - i. e., because of thy sin.

Poole: Jer 17:3

O my mountain in the field O Mount Zion; for though Jerusalem stood in a plain, yet it was at the foot of a hill, and part of it was built upon the side of the hill, upon the top of which hills Were many pleasant fields. Or, O Judah; which was a country full of mountains. God calls it his mountain, because of the particular favour he had to this country. He threateneth to give all the riches of the inhabitants of Judah and Jerusalem as a spoil, and all the high places where they had committed idolatry throughout all their country into the enemies’ hands.

Haydock: Jer 17:3

Sin of idolatry, chap. xv. 13.

Gill: Jer 17:3

O my mountain in the midst of the field,.... Meaning either the temple, called the mountain of the house, and of the Lord's house, Mic 3:12, or else Jerusalem, which stood on a hill in the midst of a plain, surrounded with fruitful fields and gardens; or in the midst of a land like a field. The Targum is,

"because thou worshippest idols upon the mountains in the field:''

I will give thy substance and all thy treasures to the spoil; all the riches of the city and temple to be the spoil and plunder of the enemy; See Gill on Jer 15:13.

and thy high places for sin, throughout all thy borders. The sense is, that all their substance and treasure throughout their borders, the riches of the whole land, as well as of the city and temple, Jer 15:13 and all their high places throughout the land, which were used for sin, for idolatrous practices, on account thereof, should become the spoil of the enemy.

Commentary -- Verse Notes / Footnotes

NET Notes: Jer 17:3

¹ tc This reading follows some of the ancient versions. The MT reads, “hills. My mountain in the open field [alluding to Jerusalem] and your wealth…I will give.” The vocalization of the noun plus pronoun and the unusual form of the expression to allude to Jerusalem calls into question the originality of the MT. The MT reads הֲרָרִי (harari) which combines the suffix for a singular noun with a pointing of the noun in the plural, a form which would be without parallel (compare the forms in Ps 30:8 for the singular noun with suffix and Deut 8:9 for the plural noun with suffix). Likewise, Jerusalem was not “in the open field.” For a similar expression compare Jer 13:27.

² tc Or “I will give away your wealth, all your treasures, and your places of worship…” The translation follows the emendation suggested in the footnote in BHS, reading בִּמְחִיר (bimkhir) in place of בָּמֹתֶיךָ (bamotekha). The forms are graphically very close and one could explain the origin of either from the other. The parallel in 15:13-14 reads לֹא בִּמְחִיר (lo’ bimkhir). The text here may be a deliberate play on that one. The emended text makes decidedly better sense contextually than the MT unless some sardonic reference to their idolatry is intended.

Geneva Bible: Jer 17:3

^{( e )} O my mountain in the field, I will give thy substance [and] all thy treasures to the spoil, [and] thy high places for sin, throughout all thy borders.

^{( e )} Zion that was my mountain, will now be left as a waste field.

Commentary -- Verse Range Notes

TSK Synopsis: Jer 17:1-27

1 The captivity of Judah for her sin.

5 Trust in man is cursed;

7 in God is blessed.

9 The deceitful heart cannot deceive God.

12 The salvation of God.

15 The prophet complains of the mockers of his prophecy.

19 He is sent to renew the covenant in hallowing the sabbath.

MHCC: Jer 17:1-4

The sins which men commit make little impression on their minds, yet every sin is marked in the book of God; they are all so graven upon the table of the heart, that they will all be remembered by the conscience. That which is graven in the heart will become plain in the life; men's actions show the desires and purposes of their hearts. What need we have to humble ourselves before God, who are so vile in his sight! How should we depend on his mercy and grace, begging of God to search and prove us; not to suffer us to be deceived by our own hearts, but to create in us a clean and holy nature by his Spirit!

Matthew Henry: Jer 17:1-4

The people had asked (Jer 16:10), What is our iniquity, and what is our sin? as if they could not be charged with any thing worth speaking of, for which God should enter into judgment with them; their challenge was answered there, but here we have a further reply to it, in which,

I. The indictment is fully proved upon the prisoners, both the fact and the fault; their sin is too plain to be denied and too bad to be excused, and they have nothing to plead either in extenuation of the crime or in arrest and mitigation of the judgment. 1. They cannot plead, Not guilty, for their sins are upon record in the book of God's omniscience and their own conscience; nay, and they are obvious to the eye and observation of the world, Jer 17:1, Jer 17:2. They are written before God in the most legible and indelible characters, and sealed among his treasures, never to be forgotten, Deu 32:34. They are written there with a pen of iron and with the point of a diamond; what is so written will not be worn out by time, but is, as Job speaks, graven in the rock for ever. Note, The sin of sinners is never forgotten till it is forgiven. It is ever before God, till by repentance it comes to be ever before us. It is graven upon the table of their heart; their own consciences witness against them, and are instead of a thousand witnesses. What is graven on the heart, though it may be covered and closed up for a time, yet, being graven, it cannot be erased, but will be produced in evidence when the books shall be opened. Nay, we need not appeal to the tables of the heart, perhaps they will not own the convictions of their consciences. We need go no further, for proof of the charge, than the horns of their altars, on which the blood of their idolatrous sacrifices was sprinkled, and perhaps the names of the idols to whose honour they were erected were inscribed. Their neighbours will witness against them, and all the creatures they have abused by using them in the service of their lusts. To complete the evidence, their own children shall be witnesses against them; they will tell truth when their fathers dissemble and prevaricate; they remember the altars and the groves to which their parents took them when they were little, v. 2. It appears that they were full of them, and acquainted with them betimes, they talked of them so frequently, so familiarly, and with so much delight. 2. They cannot plead that they repent, or are brought to a better mind. No, as the guilt of their sin is undeniable, so their inclination to sin is invincible and incurable. In this sense many understand Jer 17:1, Jer 17:2. Their sin is deeply engraven as with a pen of iron in the tables of their hearts. They have a rooted affection to it; it is woven into their very nature; their sin is dear to them, as that is dear to us of which we say, It is engraven on our hearts. The bias of their minds is still as strong as ever towards their idols, and they are not wrought upon either by the word or rod of God to forget them and abate their affection to them. It is written upon the horns of their altars, for they have given up their names to their idols and resolve to abide by what they have done; they have bound themselves, as with cords, to the horns of their altars. And Jer 17:2 may be read fully to this sense: As they remember their children, so remember they their altars and their groves; they are as fond of them and take as much pleasure in them as men do in their own children, and are as loth to part with them; they will live and die with their idols, and can no more forget them than a woman can forget her sucking child.

II. The indictment being thus fully proved, the judgment is affirmed and the sentence ratified, Jer 17:3, Jer 17:4. Forasmuch as they are thus wedded to their sins, and will not part with them, 1. They shall be made to part with their treasures, and those shall be given into the hands of strangers. Jerusalem is God's mountain in the field; it was built on a hill in the midst of a plain. All the treasures of that wealthy city will God give to the spoil. Or, My mountains with the fields, thy wealth and all thy treasures will I expose to spoil; both the products of the country and the stores of the city shall be seized by the Chaldeans. Justly are men stripped of that which they have served their idols with and have made the food and the fuel of their lusts. My mountain (so the whole land was, Psa 78:54, Deu 11:11) you have turned into your high places for sin, have worshipped your idols upon the high hills (Jer 17:2), and now they shall be give for a spoil in all your borders. What we make for a sin God will make for a spoil; for what comfort can we expect in that wherewith God is dishonoured? 2. They shall be made to part with their inheritance, and shall be carried captives into a strange land (Jer 17:4): Thou, even thyself (or thou thyself and those that are in thee, all the inhabitants), shall discontinue from thy heritage that I gave thee. God owns that it was their heritage, and that he gave it to them; they had an unquestionable title to it, which was an aggravation of their folly in throwing themselves out of the possession of it. It is through thyself (so some read it), through thy own default, that thou art disseised. Thou shalt discontinue, or intermit, the occupation of thy land. The law appointed them to let their land rest (it is the word here used) one year in seven, Exo 23:11. They did not observe that law, and now God would compel them to let it rest (the land shall enjoy her sabbaths, Lev 26:34); and yet it shall be not rest to them; they shall serve their enemies in a land they know not. Observe, (1.) Sin works a discontinuance of our comforts and deprives us of the enjoyment of that which God has given us. Yet, (2.) A discontinuance of the possession is not a defeasance of the right, but it is intimated that upon their repentance they shall recover possession again. For the present, you have kindled a fire in my anger, which burns so fiercely that it seems as if it would burn for ever; and so it will unless you repent, for it is the anger of an everlasting God fastening upon the immortal souls, and who knows the power of that anger?

Keil-Delitzsch: Jer 17:1-4

Judah's sin is ineffaceably stamped upon the hearts of the people and on their altars. These four verses are closely connected with the preceding, and show why it is necessary that Judah be cast forth amidst the heathen, by reason of its being perfectly stepped in idolatry. Jer 17:1. "The sin of Judah is written with an iron pen, with the point of a diamond graven on the table of their hearts and on the horns of your altars. Jer 17:2 . As they remember their children, so do they their altars and their Astartes by the green tree upon the high hills. Jer 17:3 . My mountain in the field, thy substance, all thy treasures give I for a prey, thy high places for sin in all thy borders. Jer 17:4 . And thou shalt discontinue, and that of thine own self, from thine inheritance that I gave thee, and I cause thee to serve thine enemies in a land which thou knowest not; for a fire have ye kindled in mine anger, for ever it burneth."

The sin of Judah (Jer 17:1) is not their sinfulness, their proneness to sin, but their sinful practices, idolatry. This is written upon the tables of the hearts of them of Judah, i.e., stamped on them (cf. for this figure Pro 3:3; Pro 7:3), and that deep and firmly. This is intimated by the writing with an iron pen and graving with a diamond. צפּרן , from צפר , scratch, used in Deu 21:12 for the nail of the finger, here of the point of the style or graving-iron, the diamond pencil which gravers use for carving in iron, steel, and stone.

(Note: Cf. Plinii hist. n . xxxvii. 15: crustae adamantis expetuntur a sculptoribus ferroque includuntur, nullam non duritiem ex facili excavantes .)

שׁמיר , diamond, not emery as Boch. and Ros. supposed; cf. Eze 3:9; Zec 7:12. The things last mentioned are so to be distributed that "on the table of their heart" shall belong to "written with a pen of iron," and "on the horns of their altars" to "with the point of a diamond grave." The iron style was used only for writing or carving letters in a hard material, Job 19:24. If with it one wrote on tables, it was for the purpose of impressing the writing very deeply, so that it could not easily be effaced. The having of sin engraved upon the tables of the heart does not mean that a sense of unatoned sin could not be got rid of (Graf); for with a sense of sin we have here nothing to do, but with the deep and firm root sin has taken in the heart. To the tables of the heart as the inward seat of sin are opposed the horns of their altars (at "altars" the discourse is directly addressed to the Jews). By altars are generally understood idolatrous altars, partly because of the plural, "since the altar of Jahveh was but one," partly because of Jer 17:2, where the altars in question are certainly those of the idols. But the first reason proves nothing, since the temple of the Lord itself contained two altars, on whose horns the blood of the sacrifice was sprinkled. The blood of the sin-offering was put not merely on the altar of burnt-offering, but also on the horns of the altar of incense, Lev 4:7-8; Lev 16:16. Nor is the second reason conclusive, since there is no difficulty in taking it to be the altars of Jahveh as defiled by idolatry. This, indeed, we must do, since Josiah had destroyed the altars of the false gods, whereas here the altars are spoken of as existing monuments of idolatry. The question, in how far the sin of Judah is ineffaceably engraven upon the horns of her altars, is variously answered by comm., and the answer depends on the view taken of Jer 17:2, which is itself disputed. It is certainly wrong to join Jer 17:2 as protasis with Jer 17:3 as apodosis, for it is incompatible with the beginning of Jer 17:3, הררי . Ew. therefore proposes to attach "my mountain in the field" to Jer 17:2, and to change הררי into הררי : upon the high hills, the mountains in the field - a manifest makeshift. Umbr. translates: As their children remember their altars...so will I my mountain in the field, thy possession...give for a prey; and makes out the sense to be: "in proportion to the strength and ineffaceableness of the impressions, such as are to be found in the children of idolatrous fathers, must be the severity of the consequent punishment from God." But if this were the force, then כּן could not possibly be omitted before the apodosis; apart altogether from the suddenness of such a transition from the sins of the people (Jer 17:1) to the sins of the children.

Jer 17:2-3

Jer 17:2 is plainly meant to be a fuller and clearer disclosure of the sins written on the tables of Judah's heart, finding therein its point of connection with Jer 17:1. The verse has no verbum finit ., and besides it is a question whether "their children" is subject or object to "remember." The rule, that in calm discourse the subject follows the verb, does not decide for us; for the object very frequently follows next, and in the case of the infinitive the subject is often not mentioned, but must be supplied from the context. Here we may either translate: as their sons remember (Chald. and Jerome), or: as they remember their sons. As already said, the first translation gives no sense in keeping with the context. Rashi, Kimchi, J. D. Mich., Maur., Hitz. follow the other rendering: as they remember their children, so do they their altars. On this view, the verb. fin . יזכּרוּ is supplied from the infin . זכר , and the two accusatives are placed alongside, as in Isa 66:3 after the participle, without the particle of comparison demanded by the sense, cf. also Psa 92:8; Job 27:15. Näg. calls this construction very harsh; but it has analogues in the passages cited, and gives the very suitable sense: Their altars, Astartes, are as dear to them as their children. Hitz. takes the force to be this: "Whenever they think of their children, they remember, and cannot but remember, the altars to whose horns the blood of their sacrificed children adheres. And so in the case of a green tree upon the heights; i.e., when they light upon such an one, they cannot help calling to mind the Asherahs, which were such trees." But this interpretation is clearly wrong; for it takes the second clause על עץ as object to זכר , which is grammatically quite indefensible, and which is besides incompatible with the order of the words. Besides, the idea that they remember the altars because the blood of their children stuck to the horns of them, is put into the words; and the putting of it in is made possible only by Hitz.'s arbitrarily separating "their Astartes" from "their altars," and from the specification of place in the next clause: "by the green tree." The words mean: As they remember their children, so do they their altars and Asherahs by every green tree. The co-ordination of Asherahs and altars makes it clear that it is not sacrifices to Moloch that are meant by altars; for the Asherahs have no connection with the worship of Moloch. Näg. 's assertions, that אשׁרים is the name for male images of Baal, and that there can be no doubt of their connection with child-slaughtering Moloch-worship, are unfounded and erroneous. The word means images of Asherah; see on 1Ki 14:23 and Deu 16:21. Graf says that ר ' על־עץ does not belong to "altars and Asherahs," because in that case it would need to be ר ' עץ תּחת , as in Jer 2:20; Jer 3:6, Jer 3:13; Isa 57:5; Deu 12:2; 2Ki 16:4; 2Ki 17:10, but that it depends on זכר . This remark is not correctly expressed, and Graf himself gives על a local force, thus: by every green tree and on every high hill they think of the altars and Asherahs. This local relation cannot be spoken of as a "dependence" upon the verb; nor does it necessarily exclude the connection with "altars and Asherahs," since we can quite well think of the altars and Asherahs as being by or beside every green tree and on the hills. At the same time, we hold it better to connect the local reference with the verb, because it gives the stronger sense - namely, that the Jews not merely think of the altars and Asherahs which are by every green tree and upon the high hills, but that by every green tree and on the high hills they think of their altars and Asherahs, even when there are no such things to be seen there. Thus we can now answer the question before thrown out, in what respects the sin was ineffaceably engraven on the horns of the altar: It was because the altars and images of the false gods had entwined themselves as closely about their hearts as their children, so that they brought the sin of their idolatry along with their sacrifices to the altars of Jahveh. The offerings which they bring, in this state of mind, to the Lord are defiled by idolatry and carry their sins to the altar, so that, in the blood which is sprinkled on its horns, the sins of the offerers are poured out on the altar. Hence it appears unmistakeably that Jer 17:1 does not deal with the consciousness of sin as not yet cancelled or forgiven, but with the sin of idolatry, which, ineradicably implanted in the hearts of the people and indelibly recorded before God on the horns of the altar, calls down God's wrath in punishment as announced in Jer 17:3 and Jer 17:4.

"My mountain in the field" is taken by most comm. as a name for Jerusalem or Zion. But it is a question whether the words are vocative, or whether they are accusative; and so with the rest of the objects, "thy substance," etc., dependent on אתּן . If we take them to be vocative, so that Jerusalem is addressed, then we must hold "thy substance" and "thy treasures" to be the goods and gear of Jerusalem, while the city will be regarded as representative of the kingdom, or rather of the population of Judah. But the second clause, "thy high places in all thy borders," does not seem to be quite in keeping with this, and still less Jer 17:4 : thou shalt discontinue from thine inheritance, which is clearly spoken of the people of Judah. Furthermore, if Jerusalem were the party addressed, we should expect feminine suffixes, since Jerusalem is everywhere else personified as a woman, as the daughter of Zion. We therefore hold "my mountain" to be accusative, and, under "the mountain of Jahveh in the field," understand, not the city of Jerusalem, but Mount Zion as the site of the temple, the mountain of the house of Jahveh, Isa 2:3; Zec 8:3; Psa 24:3. The addition בּשׂדה may not be translated: with the field (Ges., de W., Näg. ); for בּ denotes the means or instrument, or an accessory accompanying the principal thing or action and subservient to it (Ew. §217, f . 3), but not the mere external surroundings or belongings. Näg. 's assertion, that בּ , amidst = together with, is due to an extreme position in an empirical mode of treating language. בּשׂדה means "in the field," and "mountain in the field" is like the "rock of the plain," Jer 21:13. But whether it denotes "the clear outstanding loftiness of the mountain, so that for it we might say: My mountain commanding a wide prospect" (Umbr., Graf), is a question. שׂדה , field, denotes not the fruitful fields lying round Mount Zion, but, like "field of the Amalekites," Gen 14:7, "field of Edom" (Gen 32:4), the land or country; see on Eze 21:2; and so here: my mountain in the land (of Judah or Israel). The land is spoken of as a field, as a level or plain (Jer 21:13), in reference to the spiritual height of the temple mountain or mountain of God above the whole land; not in reference to the physical pre-eminence of Zion, which cannot be meant, since Zion is considerably exceeded in height of the highlands of Judah. By its choice to be the site of the Lord's throne amid His people, Mount Zion was exalted above the whole land as is a mountain in the field; and it is hereafter to be exalted above all mountains (Isa 2:2; Mic 4:1), while the whole land is to be lowered to the level of a plain (Zec 14:10). The following objects are ranged alongside as asyndetons: the Mount Zion as His peculiar possession and the substance of the people, all their treasures will the Lord give for a prey to the enemy. "Thy high places" is also introduced, with rhetorical effect, without copula. "Thy high places," i.e., the heights on which Judah had practised idolatry, will He give up, for their sins' sake, throughout the whole land. The whole clause, from "thy high places" to "thy borders," is an apposition to the first half of the verse, setting forth the reason why the whole land, the mountain of the Lord, and all the substance of the people, are to be delivered to the enemy; because, viz., the whole land has been defiled by idolatry. Hitz. wrongly translates בּחטּאת for sin, i.e., for a sin-offering.

Jer 17:4

And thou shalt discontinue from thine inheritance. There is in שׁמטתּה an allusion to the law in Exo 23:11, to let the ground lie untilled in the seventh year, and in Deu 15:2, to let loans go, not to exact from one's neighbour what has been lent to him. Because Judah has transgressed this law, the Lord will compel the people to let go their hold of their inheritance, i.e., He will cast them out of it. וּבך seems strange, interposed between the verb and the "from thine inheritance" dependent on it. The later Greek translators (for the entire passage Jer 17:1-4 is wanting in the lxx) render it μόνη , and Jerome sola . Ew. therefore conjectures לבדד , but without due reason, since the translation is only a free rendering of: and that by thyself. J. D. Mich., Gr., and Näg. propose to read ידך , on the ground of the connection wrongly made between שׁמט and ידו , to let go his hand, Deu 15:2, given in Ges. Lex. s.v . For ידו in this case is not object to שׁמט , but belongs to משׁה , hand-lending; and in Deu 15:3 ידך is subject to תּשׁמט , the hand shall quit hold. וּבך sig. and that by thee, i.e., by thine own fault; cf. Eze 22:16. Meaning: by thine own fault thou must needs leave behind thee thine inheritance, thy land, and serve thine enemies in a foreign land. On the last clause, "for a fire," etc., cf. Jer 15:14, where is also discussed the relation of the present Jer 17:3 and Jer 17:4 to Jer 15:13-14. For ever burns the fire, i.e., until the sin is blotted out by the punishment, and for ever inasmuch as the wicked are to be punished for ever.

Constable: Jer 2:1--45:5

II. Prophecies about Judah chs. 2--45

The first series of prophetic announcements, reflections, and incidents that comprise this part of the book deals with Jeremiah's ministry to his own people.⁶⁴ The second main division of the book contains oracles against foreign nations (chs. 46-51).

Constable: Jer 2:1--25:38

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

Chapters 2-25 contain warnings and appeals to the Judahites in view of their sins and the consequences of those sins.

Constable: Jer 15:10--26:1

3. Warnings in view of Judah's hard heart 15:10-25:38

This section of the book contains several collections of Jeremiah's confessions, symbolic acts, and messages. These passages reflect conditions that were very grim, so their origin may have been shortly before the fall of Jerusalem in 586 B.C.

Constable: Jer 17:1-18

Judah's indelible sin and sin's deceitfulness 17:1-18

The next five sections (vv. 1-4, 5-8, 9-11, 12-13, and 14-18) continue the theme of Judah's guilt from the previous chapter. These pericopes have obvious connections with one another, but they were evidently originally separate prophecies. Verses 1-4 are particularly ironic.

17:1 The indictment against Judah for her deeply ingrained sins was written permanently on the people's hearts (cf. Job 19:24). It stood etched there and, also figuratively, on their most prominent places of worship, the pagan altars throughout the land. Sins engraved on the heart pictures the chief characteristic that marked the inner life of the people, which was indelible sin. When Yahweh had given Israel the covenant at Mount Sinai, He inscribed it on tablets of stone (Exod. 24:12; 31:18). But now what was authoritative for the people was sin that they had inscribed on tablets of flesh.

Rather than blood on the horns of the brazen altar in the temple courtyard testifying to the people's commitment to Him, the Lord saw their sins marking the horns of their pagan altars (cf. 7:21-26; Amos 4:4-5). The brazen altar was a place of sacrifice where their sins could be removed, but the horns of their altars had become places of sacrilege where their sins stood recorded.

". . . the people's heart has guilt not only written all over it but etched into it, engraved . . . beyond erasure."²⁶⁷

In the future God promised to write His law on His people's hearts (31:31-34), but until then their sins were what marked their hearts. Then He would remember their sins no more, but now they remained recorded and unforgiven.

17:2 The people of Judah thought of their idols as frequently and as lovingly as they thought of their children.²⁶⁸ They mixed the worship of pagan deities with their worship of Yahweh and even gave those gods credit for what belonged to the Lord. Instead of worshipping on high hills where pagan altars stood, the Judahites were to worship on the holy hill where the temple stood.

17:3 Jerusalem stood like a mountain surrounded by countryside. Normally a city on such a site would be secure from invaders. But Yahweh would turn over His people's wealth and treasures, and their pagan places of worship (really sin), to their enemy (cf. 15:13). The idolaters thought the places where their shrines stood belonged to the gods they worshipped there, but Yahweh really owned them and would turn them over to Judah's invader.

17:4 The Judeans would voluntarily let the inheritance that God had given them, namely, their land, drop into their enemy's hands (cf. 15:14; 2 Kings 25:13-17). They would serve this enemy in a strange land because they had aroused the Lord's anger by their sin.

"The irony is clear: Judah has forsaken or abandoned her covenantal inheritance. Therefore Yahweh will abandon Judah to her enemies, and she will find herself exiled from her inheritance in a land that she had not known."²⁶⁹

Verses 5-8 seem to be proverbs that the writer placed together to make his own point. They contrast the wickedness of trusting man with the blessedness of trusting God.

17:5 Yahweh announced a curse on anyone who trusts in flesh (humanity in its frailty) rather than in Him (cf. 2:18; Isa. 31:3). While this announcement has universal scope, in this context Jeremiah applied it to the covenant people especially. Judah had trusted in people rather than in Yahweh. Turning away from Him (abandoning His covenant) brought His curse.

17:6 The person who would trust in man rather than in God would experience a dry, unproductive, and lonely existence (cf. Ps. 1:4), like the dwarf juniper of the desert. Salty land lacked fertility and life, as is observable to this day around the Dead Sea. Of course, such people may flourish for a season (cf. 12:1-2), but over a lifetime they normally wither.

17:7 The Lord also announced a blessing on anyone who trusts in Him, namely, all who acknowledge Him as their Lord and surrender to Him.

17:8 Such a person would experience a constantly growing and fruitful life. He would enjoy stability, confidence, mental health, freedom from anxiety even in trying times, and a consistently radiant testimony before others (cf. Ps. 1:3). An essential difference between a bush and a tree is its root system. A tree can outlast a drought and continue to bear fruit whereas a bush cannot (cf. Matt. 13:6, 21).

"These verses are a reflection of Jeremiah's own experience. He had known the drought experience when Yahweh seemed to him like a deceitful brook, like waters that failed when sought by a thirsty man (15:18). . . . In 17:5-8 we see a man who has repented from foolish thoughts of despair and consternation before the powerful pressure of public opinion. He had learned to trust Yahweh rather than the opinions of men. The present passage is to be understood as his personal affirmation that he has survived his dry period. Indeed these verses constitute a response to Yahweh's call to repentance in 15:19-21."²⁷⁰

Verses 9-11 also appear to have been well-known proverbs that Jeremiah used for his own purposes. Many scholars classify this passage as one of Jeremiah's "confessions."

"If there is such blessing in trusting God, then why do people so generally depend on their fellow humans? Why is it that the blessed are not more numerous than the cursed? The answer lies in the innate depravity of the human heart (v. 9)."²⁷¹

17:9 The Old Testament frequently uses "heart" (Heb. leb) to identify the source of a person's thinking and acting. It describes the root of unconscious as well as conscious motivation.

The human heart is deceptive; we may think we know why we do something, but really we may be doing it for another reason. It is naturally sick, really totally depraved, and in need of healing. No one really understands his or her own heart, nor do we understand why our hearts behave as they do.

"Unregenerate human nature is in a desperate condition without divine grace . . ."²⁷²

17:10 Even though we cannot understand out hearts, the Lord searches them and knows our inner thoughts and motives.²⁷³ He gives to each person what he or she really deserves. He judges on the basis of works because what we do reflects what we really value, the condition of our hearts.

17:11 It is possible to earn a fortune unjustly, like a partridge (or grouse, Heb. qore') that incubates the eggs of another bird.²⁷⁴ But such a fortune is fleeting (cf. Prov. 23:4-5), and such a person is really a fool. The adopted baby bird will fly away when it eventually learns that it is different from its foster parent. Similarly ill-gotten wealth normally leaves the one who does not earn it, and the person who tries to claim that he did earn it ends up looking like a fool (cf. Luke 12:20-21).

Dwelling on the sinfulness of people and the deceitfulness of the heart needs balancing with even greater attention to the glory of God Himself. Jeremiah changed his perspective and so avoided more discouragement.

17:12 The true place of worship for God's people since Solomon had always been the temple in Jerusalem. The ancients regarded this temple as Yahweh's throne on earth.

17:13 This had been true because Yahweh Himself was the hope of His people (cf. 14:8; 50:7). Consequently all who break covenant and forsake Him, the fountain of living water (2:13), will suffer humiliation and will become the objects of His judgment. The Lord keeps a record of those who turn away from Him (cf. v. 1).

Verses 14-18 are another of Jeremiah's "confessions." The guilt of Judah is prominent in the first part of this chapter, but now the innocence of Jeremiah presents a contrast.

17:14 The prophet prayed to Yahweh, the one he praised, for healing and deliverance. Earlier he had spoken of his pain that refused healing (15:18).

17:15 The Judahites kept asking Jeremiah for evidence that what he was predicting would happen. They implied that because his prophecies had not yet materialized they would not.

17:16 Jeremiah vindicated himself by citing three things. He knew that the Lord understood that he was not eager to escape his calling, he did not enjoy announcing judgment, and his messages had not come from his own mind but from the Lord (cf. 2 Pet. 1:21).

17:17 Since Yahweh was Jeremiah's refuge from criticism and discouragement, the prophet asked Him not to frighten him (by appearing to desert him). Jeremiah was not always so trusting (cf. 20:7-12).

17:18 He prayed for God to humiliate his persecutors but not to humiliate him (cf. 1:17). He asked that the Lord would punish them severely for their apostasy (cf. v. 4; 16:18; 20:12; Ps. 17:1-8).

Introduction / Outline

JFB: Jeremiah (Book Introduction)

JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (2Ki 22:8); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 2Ch 36:12, 2Ch 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare 2Ki 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).

HAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of JEROME'S charge that the style is "rustic". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.

The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from 2Ki 24:18, &c.; 2Ki 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an "oracle"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud.

JFB: Jeremiah (Outline)

• EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY. (Jer. 2:1-37)
• GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25)
• CONTINUATION OF ADDRESS TO THE TEN TRIBES OF ISRAEL. (Jer 4:1-2). THE PROPHET TURNS AGAIN TO JUDAH, TO WHOM HE HAD ORIGINALLY BEEN SENT (Jer. 4:3-31). (Jer. 4:1-31)
• THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE. (Jer. 5:1-31)
• ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30)
• THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. (Jer. 7:1-34)
• THE JEW'S COMING PUNISHMENT; THEIR UNIVERSAL AND INCURABLE IMPENITENCE. (Jer. 8:1-22) The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Isa 14:19).
• JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jer. 9:1-26) This verse is more fitly joined to the last chapter, as Jer 9:23 in the Hebrew (compare Isa 22:4; Lam 2:11; Lam 3:48).
• CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25)
• EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23)
• CONTINUATION OF THE SUBJECT AT THE CLOSE OF THE ELEVENTH CHAPTER. (Jer. 12:1-17) (Psa 51:4).
• SYMBOLICAL PROPHECY. (Jer 13:1-7). (Jer. 13:1-27)
• PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA. (Jer. 14:1-22) Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
• GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER. (Jer. 15:1-21)
• CONTINUATION OF THE PREVIOUS PROPHECY. (Jer. 16:1-21)
• THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27) The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Act 17:23). As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Exo 29:12; Lev 4:7, Lev 4:18), but "written . . . graven," would thus be inappropriate.
• GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY. (Jer. 18:1-23)
• THE DESOLATION OF THE JEWS FOR THEIR SINS FORETOLD IN THE VALLEY OF HINNOM; THE SYMBOL OF BREAKING A BOTTLE. (Jer 19:1-15)
• JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jer. 20:1-18)
• ZEDEKIAH CONSULTS JEREMIAH WHAT IS TO BE THE EVENT OF THE WAR: GOD'S ANSWER. (Jer 21:1-14)
• EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)
• THE WICKED RULERS TO BE SUPERSEDED BY THE KING, WHO SHOULD REIGN OVER THE AGAIN UNITED PEOPLES, ISRAEL AND JUDAH. (Jer. 23:1-40)
• THE RESTORATION OF THE CAPTIVES IN BABYLON AND THE DESTRUCTION OF THE REFRACTORY PARTY IN JUDEA AND IN EGYPT, REPRESENTED UNDER THE TYPE OF A BASKET OF GOOD, AND ONE OF BAD, FIGS. (Jer 24:1-10)
• PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)
• JEREMIAH DECLARED WORTHY OF DEATH, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THE SIMILAR CASES OF MICAH AND URIJAH BEING ADDUCED IN THE PROPHET'S FAVOR. (Jer. 26:1-24)
• THE FUTILITY OF RESISTING NEBUCHADNEZZAR ILLUSTRATED TO THE AMBASSADORS OF THE KING, DESIRING TO HAVE THE KING OF JUDAH CONFEDERATE WITH THEM, UNDER THE TYPE OF YOKES. JEREMIAH EXHORTS THEM AND ZEDEKIAH TO YIELD. (Jer. 27:1-22)
• PROPHECIES IMMEDIATELY FOLLOWING THOSE IN THE TWENTY-SEVENTH CHAPTER. HANANIAH BREAKS THE YOKES TO SIGNIFY THAT NEBUCHADNEZZAR'S YOKE SHALL BE BROKEN. JEREMIAH FORETELLS THAT YOKES OF IRON ARE TO SUCCEED THOSE OF WOOD, AND THAT HANANIAH SHALL DIE. (Jer. 28:1-17)
• LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION. (Jer. 29:1-32)
• RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24)
• CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40)
• JEREMIAH, IMPRISONED FOR HIS PROPHECY AGAINST JERUSALEM, BUYS A PATRIMONIAL PROPERTY (HIS RELATIVE HANAMEEL'S), IN ORDER TO CERTIFY TO THE JEWS THEIR FUTURE RETURN FROM BABYLON. (Jer 32:1-14)
• PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)
• CAPTIVITY OF ZEDEKIAH AND THE PEOPLE FORETOLD FOR THEIR DISOBEDIENCE AND PERFIDY. (Jer. 34:1-22)
• PROPHECY IN THE REIGN OF JEHOIAKIM, WHEN THE CHALDEANS, IN CONJUNCTION WITH THE SYRIANS AND MOABITES, INVADED JUDEA. (Jer. 35:1-19)
• BARUCH WRITES, AND READS PUBLICLY JEREMIAH'S PROPHECIES COLLECTED IN A VOLUME. THE ROLL IS BURNT BY JEHOIAKIM, AND WRITTEN AGAIN BY BARUCH AT JEREMIAH'S DICTATION. (Jer. 36:1-32)
• HISTORICAL SECTIONS, THIRTY-SEVENTH THROUGH FORTY-FOURTH CHAPTERS. THE CHALDEANS RAISE THE SIEGE TO GO AND MEET PHARAOH-HOPHRA. ZEDEKIAH SENDS TO JEREMIAH TO PRAY TO GOD IN BEHALF OF THE JEWS: IN VAIN, JEREMIAH TRIES TO ESCAPE TO HIS NATIVE PLACE, BUT IS ARRESTED. ZEDEKIAH ABATES THE RIGOR OF HIS IMPRISONMENT. (Jer. 37:1-21)
• JEREMIAH PREDICTS THE CAPTURE OF JERUSALEM, FOR WHICH HE IS CAST INTO A DUNGEON, BUT IS TRANSFERRED TO THE PRISON COURT ON THE INTERCESSION OF EBED-MELECH, AND HAS A SECRET INTERVIEW WITH ZEDEKIAH. (Jer. 38:1-28)
• JERUSALEM TAKEN. ZEDEKIAH'S FATE. JEREMIAH CARED FOR. EBED-MELECH ASSURED. (Jer. 39:1-18)
• JEREMIAH IS SET FREE AT RAMAH, AND GOES TO GEDALIAH, TO WHOM THE REMNANT OF JEWS REPAIR. JOHANAN WARNS GEDALIAH OF ISHMAEL'S CONSPIRACY IN VAIN. (Jer. 40:1-16)
• ISHMAEL MURDERS GEDALIAH AND OTHERS, THEN FLEES TO THE AMMONITES. JOHANAN PURSUES HIM, RECOVERS THE CAPTIVES, AND PURPOSES TO FLEE TO EGYPT FOR FEAR OF THE CHALDEANS. (Jer. 41:1-18)
• THE JEWS AND JOHANAN INQUIRE OF GOD, THROUGH JEREMIAH, AS TO GOING TO EGYPT, PROMISING OBEDIENCE TO HIS WILL. THEIR SAFETY ON CONDITION OF STAYING IN JUDEA, AND THEIR DESTRUCTION IN THE EVENT OF GOING TO EGYPT, ARE FORETOLD. THEM HYPOCRISY IN ASKING FOR COUNSEL WHICH THEY MEANT NOT TO FOLLOW, IF CONTRARY TO THEIR OWN DETERMINATION, IS REPROVED. (Jer. 42:1-22)
• THE JEWS CARRY JEREMIAH AND BARUCH INTO EGYPT. JEREMIAH FORETELLS BY A TYPE THE CONQUEST OF EGYPT BY NEBUCHADNEZZAR, AND THE FATE OF THE FUGITIVES. (Jer 43:1-13)
• JEREMIAH REPROVES THE JEWS FOR THEIR IDOLATRY IN EGYPT, AND DENOUNCES GOD'S JUDGMENTS ON THEM AND EGYPT ALIKE. (Jer. 44:1-30)
• JEREMIAH COMFORTS BARUCH. (Jer 45:1-5)
• THE PROPHECIES, FORTY-SIXTH THROUGH FIFTY-SECOND CHAPTERS, REFER TO FOREIGN PEOPLES. (Jer. 46:1-28) General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.
• PROPHECY AGAINST THE PHILISTINES. (Jer 47:1-7) Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2Ch 35:20) [GROTIUS]. Or, Pharaoh-hophra (Jer 37:5, Jer 37:7) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [CALVIN] (Amo 1:6-7).
• PROPHECY AGAINST MOAB. (Jer. 48:1-47)
• PREDICTIONS AS TO AMMON, IDUMEA, DAMASCUS, KEDAR, HAZOR, AND ELAM. (Jer. 49:1-39)
• BABYLON'S COMING DOWNFALL; ISRAEL'S REDEMPTION. (Jer. 50:1-46) Compare Isa. 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.
• CONTINUATION OF THE PROPHECY AGAINST BABYLON BEGUN IN THE FIFTIETH CHAPTER. (Jer. 51:1-64)
• WRITTEN BY SOME OTHER THAN JEREMIAH (PROBABLY EZRA) AS AN HISTORICAL SUPPLEMENT TO THE PREVIOUS PROPHECIES. (Jer. 52:1-34)

TSK: Jeremiah 17 (Chapter Introduction)

Overview

Jer 17:1, The captivity of Judah for her sin; Jer 17:5, Trust in man is cursed; Jer 17:7, in God is blessed; Jer 17:9, The deceitful heart cannot deceive God; Jer 17:12, The salvation of God; Jer 17:15, The prophet complains of the mockers of his prophecy; Jer 17:19, He is sent to renew the covenant in hallowing the sabbath.

Poole: Jeremiah (Book Introduction)

BOOK OF THE PROPHET JEREMIAH

THE ARGUMENT

IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying state, their disease still prevailing against the remedy; and indeed no wonder that all things were so much out of order, when the book of the law had been wanting above sixty years. He was called to be a teacher in his youth, in the days of good Josiah, being sanctified and ordained by God to his prophetical office from his mother’ s womb, Jer 1:5 in a very evil time, though the people afterward proved much worse upon the death of that good king. He setting himself against the torrent of the corruptions of the times, was always opposed and unkindly treated by his ungrateful countrymen, as also by false prophets, and the priests, princes, and people, who encouraged all their impieties and unrighteousness. At length he threatened their destruction and captivity by the Chaldeans, which he lived to see, but foretells their return after seventy years; all which accordingly came to pass. He doth also, notwithstanding his dreadful threatenings, intermix divers comfortable promises of the Messiah, and the days of the gospel; he denounceth also heavy judgments against the heathens nations that had afflicted God’ s people, both such as were near, and also more remote, as Egypt, the Philistines, Moab, Edomites, Ammonites, Damascus, Kedar, Hazor, Elam, but especially Babylon herself, that is made so great a type of the antichristian Babylon in the New Testament. Upon the murder of Gedaliah, whom the Chaldeans had made governor of Judea, he was forcibly against his will carried into Egypt, where (after he had prophesied from first to last between forty and fifty years) probably he died; some say he was stoned.

Whatever else we hear mentioned of his writings, they are either counterfeit, as the Prophecies of Baruch, &c., or it is likely we have the sum of them in this book, though possibly some of his sermons might have had some enlargements in that roll which, by his appointment, was written by Baruch, Jer 36:2 , &c.

Poole: Jeremiah 17 (Chapter Introduction)

CHAPTER 17

The captivity of Judah for her sin, Jer 17:1-4 . Trust in man cursed; in God, blessed, Jer 17:5-8 . The deceitful heart and most secret practices are known to God, Jer 17:9-11 . The salvation of God, Jer 17:12-14 . The prophet complaineth of the mockers of his prophecies, Jer 17:15-18 . Of keeping the sabbath, Jer 17:19-27 .

There is much arguing amongst those that are critical about the true signification of words, what is here signified by dyjv which we translate a diamond ; most agree that it doth not signify a diamond , (not used in engraving,) but that by the pen of iron , and the point of a diamond , are meant some tools with which they were wont to engrave things upon hard substances; it may be made in a figure resembling the claw of a bird , as the word seemeth to import.

MHCC: Jeremiah (Book Introduction)

Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years after the death of Isaiah, and exercised it for about forty years with great faithfulness, till the sins of the Jewish nation came to their full measure and destruction followed. The prophecies of Jeremiah do not stand as they were delivered. Blayney has endeavoured to arrange them in more regular order, namely, ch. 1-20; 22; 23; 25; 26; 35; 36; Jer 45:1-5; Jer 24:1-10; 29; 30; 31; 27; 28; Jer 21:1-14; 34; 37; 32; 33; 38; 39; (Jer 39:15-18, Jer 39:1-14.) 40-44; 46-52. The general subject of his prophecies is the idolatry and other sins of the Jews; the judgments by which they were threatened, with references to their future restoration and deliverance, and promises of the Messiah. They are remarkable for plain and faithful reproofs, affectionate expostulations, and awful warnings.

MHCC: Jeremiah 17 (Chapter Introduction)

(Jer 17:1-4) The fatal consequences of the idolatry of the Jews.

(Jer 17:5-11) The happiness of the man that trusts in God; the end of the opposite character.

(Jer 17:12-18) The malice of the prophet's enemies.

(Jer 17:19-27) The observance of the sabbath.

Matthew Henry: Jeremiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah

The Prophecies of the Old Testament, as the Epistles of the New, are placed rather according to their bulk than their seniority - the longest first, not the oldest. There were several prophets, and writing ones, that were contemporaries with Isaiah, as Micah, or a little before him, as Hosea, and Joel, and Amos, or soon after him, as Habakkuk and Nahum are supposed to have been; and yet the prophecy of Jeremiah, who began many years after Isaiah finished, is placed next to his, because there is so much in it. Where we meet with most of God's word, there let the preference be given; and yet those of less gifts are not to be despised nor excluded. Nothing now occurs to be observed further concerning prophecy in general; but concerning this prophet Jeremiah we may observe, I. That he was betimes a prophet; he began young, and therefore could say, from his own experience, that it is good for a man to bear the yoke in his youth, the yoke both of service and of affliction, Lam 3:27. Jerome observes that Isaiah, who had more years over his head, had his tongue touched with a coal of fire, to purge away his iniquity (Isa 6:7), but that when God touched Jeremiah's mouth, who was yet but young, nothing was said of the purging of his iniquity (Jer 1:9), because, by reason of his tender years, he had not so much sin to answer for. II. That he continued long a prophet, some reckon fifty years, others above forty. He began in the thirteenth year of Josiah, when things went well under that good king, but he continued through all the wicked reigns that followed; for when we set out for the service of God, though the wind may then be fair and favourable, we know not how soon it may turn and be tempestuous. III. That he was a reproving prophet, was sent in God's name to tell Jacob of their sins and to warn them of the judgments of God that were coming upon them; and the critics observe that therefore his style or manner of speaking is more plain and rough, and less polite, than that of Isaiah and some others of the prophets. Those that are sent to discover sin ought to lay aside the enticing words of man's wisdom. Plain-dealing is best when we are dealing with sinners to bring them to repentance. IV. That he was a weeping prophet; so he is commonly called, not only because he penned the Lamentations, but because he was all along a mournful spectator of the sins of his people and of the desolating judgments that were coming upon them. And for this reason, perhaps, those who imagined our Saviour to be one of the prophets thought him of any of them to be most like to Jeremiah (Mat 16:14), because he was a man of sorrows and acquainted with grief. V. That he was a suffering prophet. He was persecuted by his own people more than any of them, as we shall find in the story of this book; for he lived and preached just before the Jews' destruction by the Chaldeans, when their character seems to have been the same as it was just before their destruction by the Romans, when they killed the Lord Jesus, and persecuted his disciples, pleased not God, and were contrary to all men, for wrath had come upon them to the uttermost, 1Th 2:15, 1Th 2:16. The last account we have of him in his history is that the remaining Jews forced him to go down with them into Egypt; whereas the current tradition is, among Jews and Christians, that he suffered martyrdom. Hottinger, out of Elmakin, an Arabic historian, relates that, continuing to prophesy in Egypt against the Egyptians and other nations, he was stoned to death; and that long after, when Alexander entered Egypt, he took up the bones of Jeremiah where they were buried in obscurity, and carried them to Alexandria, and buried them there. The prophecies of this book which we have in the first nineteen chapters seem to be the heads of the sermons he preached in a way of general reproof for sin and denunciation of judgment; afterwards they are more particular and occasional, and mixed with the history of his day, but not placed in due order of time. With the threatenings are intermixed many gracious promises of mercy to the penitent, of the deliverance of the Jews out of their captivity, and some that have a plain reference to the kingdom of the Messiah. Among the Apocryphal writings an epistle is extant said to be written by Jeremiah to the captives in Babylon, warning them against the worship of idols, by exposing the vanity of idols and the folly of idolaters. It is in Baruch, ch. 6. But it is supposed not to be authentic; nor has it, I think, any thing like the life and spirit of Jeremiah's writings. It is also related concerning Jeremiah (2 Macc. 2:4) that, when Jerusalem was destroyed by the Chaldeans, he, by direction from God, took the ark and the altar of incense, and, carrying them to Mount Nebo lodged them in a hollow cave there and stopped the door; but some that followed him, and thought that they had marked the place, could not find it. He blamed them for seeking it, telling them that the place should be unknown till the time that God should gather his people together again. But I know not what credit is to be given to that story, though it is there said to be found in the records. We cannot but be concerned, in the reading of Jeremiah's prophecies, to find that they were so little regarded by the men of that generation; but let us make use of that as a reason why we should regard them the more; for they are written for our learning too, and for warning to us and to our land.

Matthew Henry: Jeremiah 17 (Chapter Introduction)

In this chapter, I. God convicts the Jews of the sin of idolatry by the notorious evidence of the fact, and condemns them to captivity for it (Jer 17:1-4). II. He shows them the folly of all their carnal confidences, which should stand them in no stead when God's time came to contend with them, and that this was one of the sins upon which his controversy with them was grounded (Jer 17:5-11). III. The prophet makes his appeal and address to God upon occasion of the malice of his enemies against him, committing himself to the divine protection, and begging of God to appear for him (Jer 17:12-18). IV. God, by the prophet, warns the people to keep holy the sabbath day, assuring them that, if they did, it should be the lengthening out of their tranquility, but that, if not, God would by some desolating judgment assert the honour of his sabbaths (Jer 17:19-27).

Constable: Jeremiah (Book Introduction)

Introduction

Title

The title of this book derives from its writer, the late seventh and early sixth-century Judean prophet Jeremiah. The book occupies the second position in the Latter Prophets section of the Hebrew Bible after Isaiah and before Ezekiel, which accounts for its position in the Septuagint and most modern translations.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens (the womb)."

Writer

The composition and structure of Jeremiah, discussed below, have led many scholars to conclude that an editor or editors (redactors) probably put the book in its final form. Many conservatives, however, believe that Jeremiah himself was responsible for the final form, though it is clear that the book went through several revisions before it reached its final canonical form. Jeremiah could even have written the last chapter, which describes events that took place about 25 years after the next latest events, since he would have been approximately 83 years old, assuming he was still alive. Clearly Jeremiah's secretary, Baruch, provided the prophet with much assistance in writing the material and possibly arranging it in its final form (36:17-18; 45:1). Baruch was to Jeremiah what Luke was to Paul: his companion, amanuensis, and biographer. The book bears marks of having been assembled by one person at one time.

"There is no satisfactory reason for doubting that Jeremiah himself was the author of the entire book."¹

The Book of Jeremiah tells us more about the prophet Jeremiah than any other prophetic book reveals about its writer. It is highly biographical and autobiographical.² We know more about his personality than that of any other prophet.

Jeremiah's hometown was Anathoth, a Levitical town in the territory of Benjamin three miles northeast of Jerusalem.³ Jeremiah's father, Hilkiah, was evidently a descendant of Abiathar, a descendant of Eli (1 Sam. 14:3). Thus Jeremiah had ancestral connections to Shiloh, where the tabernacle stood during the judges period of Israel's history (the amphictyony). Jeremiah referred to Shiloh in his Temple Sermon (7:12, 14; 26:6). Abiathar was the sole survivor of King Saul's massacre of the priests at Nob, also only a few miles northeast of Jerusalem (1 Sam. 22:20). Later Solomon exiled Abiathar to Anathoth, where Abiathar had property, because Abiathar had proved unfaithful to David (1 Kings 2:26). Jeremiah's father Hilkiah may have been the high priest who found the book of the Law in the temple during Josiah's reforms (1 Kings 2:26).⁴ Even though Jeremiah came from a priestly family (like Ezekiel and Zechariah), there is no indication that he ever underwent training for the priesthood or functioned as a priest.

Jeremiah's date of birth is a matter of dispute. Most scholars believe he was born about 643 B.C., one year before the end of King Manasseh's reign.⁵ He probably died in Egypt.

"A late, unattested tradition, mentioned by Tertullian, Jerome, and others, claims that the people of Tahpanhes [in Egypt] stoned Jeremiah to death."⁶

His call to the prophetic office came in 627 or 626 B.C. (1:2; 25:3) when he would have been about 20 years old.⁷ His ministry as a prophet may have extended over 40 years.⁸ He evidently exercised his ministry mainly during periods of crisis in Judah's history, though it is impossible to date some of his prophecies. His ministry involved prophesying about Judah and the other ancient Near Eastern nations of his time (1:10).

Judging by Jeremiah's autobiographical remarks and the narrative information about him in this book, his life was a sad one, one long martyrdom. He probably encountered more opposition from more enemies than any other prophet. Much of it stemmed from his message to his own people: unconditional surrender to Babylon.

"No braver or more tragic figure ever trod the stage of Israel's history than the prophet Jeremiah. . . .

"Jeremiah was hated, jeered at, ostracized (e.g., chs. 15:10f., 17; 18:18; 20:10), continually harassed, and more than once almost killed (e.g., chs. 11:18 to 12:6; 26; 36)."⁹

Jeremiah is the only prophet who recorded his own feelings as he ministered, which makes him both very interesting and very helpful to other ministers. Some authorities believe that his greatest contribution to posterity is his personality.

". . . by birth a priest; by grace a prophet; by the trials of life a bulwark for God's truth; by daily spiritual experience one of the greatest exponents of prophetic faith in his unique relation to God; by temperament gentle and timid, yet constantly contending against the forces of sin; and by natural desire a seeker after the love of a companion, his family, friends, and above all, his people--which were all denied him."¹⁰

"He was a weeping prophet to a wayward people."¹¹

There are many similarities between Jeremiah and Hosea. Hosea announced the fall of Samaria, and Jeremiah announced the fall of Jerusalem. Both prophets experienced much personal tragedy. In his ideas as well as in his vocabulary, Jeremiah demonstrates familiarity with Hosea's prophecies. There are also affinities with Job and the Psalter.

There are also remarkable parallels between Jeremiah and the Lord Jesus Christ. No other prophet bears as many striking similarities to the Savior, which makes him the most Christ-like of the prophets. The people of Jesus' day noted these similarities (Matt. 16:14). In both cases Jerusalem was about to fall, the temple would suffer destruction soon, the worship of Yahweh had become a formalistic husk, and there was need for emphasis on individual relationship with God. Both men had a message for Israel and the whole world. Both of them used nature quite extensively for illustrative purposes in their teaching. Both came from a high tradition: Jeremiah from a priestly prophetic heritage and Jesus from a divine royal position. Both were very conscious of their call from God. Both condemned the commercialism of temple worship in their day (7:11: Matt. 21:13). Their enemies charged both of them with political treason. Both experienced persecutions, trials, and imprisonments. Both foretold the destruction of the temple (7:14; Matt. 13:2). Both wept over Jerusalem (9:1; Luke 19:41). Both condemned the priests of their day. Both experienced rejection by members of their own families (12:6; John 1:11). Both were so tenderhearted that some Jewish leaders identified them with the Suffering Servant of Isaiah 53. Both loved Israel deeply. Both were lonely (15:10; Isa. 53:3). And both enjoyed unusually intimate fellowship with God (20:7; John 11:41-42).¹²

"It has often been remarked that Jeremiah's life was finally a failure. He was alone for most of his ministry. It seemed that no one gave any heed to his words. He was dragged off finally to live his last days in exile against his own will. He was a failure as the world judges human achievement. But a more balanced assessment of him would be that his very words of judgment saved Israel's faith from disintegration, and his words of hope finally helped his people to gain hope in God's future for them."¹³

"The character of Jeremiah is also reflected in his writings. His speech is clear and simple, incisive and pithy, and, though generally speaking somewhat diffuse, yet ever rich in thought. If it lacks the lofty strain, the soaring flight of an Isaiah, yet it has beauties of its own. It is distinguished by a wealth of new imagery which is wrought out with great delicacy and deep feeling, and by a versatility that easily adapts itself to the most various objects, and by artistic clearness' (Ewald)."¹⁴

Historical Background

The biblical records of the times in which Jeremiah ministered are 2 Kings 21-25 and 2 Chronicles 33-36. His contemporary prophets were Zephaniah and Habakkuk before the Exile, and Ezekiel and Daniel after it began.

King Manasseh had been Judah's most ungodly king, but toward the end of his life he repented (2 Chron. 33:15-19). He was responsible for many of the evil conditions that marked Judah in Jeremiah's earliest years (cf. 15:4; 2 Kings 23:26). His long life was not a blessing for faithfulness, as his father Hezekiah's had been, but an instrument of chastening for Judah.

King Amon succeeded Manasseh and reigned two years (642-640 B.C.). Rather than perpetuating the repentant attitude that his father had demonstrated, Amon reverted to the policies of Manasseh's earlier reign and rebelled against Yahweh completely. This provoked some of his officials to assassinate him (2 Kings 21:23).

Josiah was eight years old when his father Amon died. He began reigning then and continued on the throne for 31 years (640-609 B.C.). Josiah was one of Judah's best kings and one of the four reforming kings of the Southern Kingdom. He began to seek the Lord when he was 16 years old and began initiating religious reforms when he was 20 (2 Chron. 34:3-7). Jeremiah received his call to minister in the thirteenth year of Josiah when the king was 21, namely, 627 B.C. (1:6). Josiah's reforms were more extensive than those of any of his predecessors. He began the major projects when he was 26. During these years Assyria was declining as a world power and Neo-Babylonia was not yet the dominant empire it soon became. One of Josiah's projects was the repairing of Solomon's temple (v. 5; cf. 12:4-16). During its renovation Hilkiah, the high priest and possibly Jeremiah's father, discovered the Mosaic Law, which had been lost for a long time (cf. 2 Kings 22:8). This discovery spurred a return to the system of worship that the Book of Deuteronomy specified (2 Kings 23). Josiah also did much to clear the land of idolatry, sacred prostitution, child sacrifice, and pagan altars not only in Judah but also in some formerly Israelite territory. He also reinstituted the Passover. Unfortunately for Judah, Josiah felt compelled to travel to Megiddo to try and block Pharaoh Necho II from advancing north to assist the Assyrians in resisting the westward expanding Babylonians. Josiah died at Megiddo in 609 B.C. at the age of 39. His death was a tragic loss for Judah.

Some of Jeremiah's prophecies date from Josiah's reign.¹⁵ Zephaniah also ministered in Judah during the reign of Josiah as did the prophetess Huldah (2 Kings 22:14-20).

Three of Josiah's sons and one of his grandsons ruled Judah after his death. The first of these, though he was the second son, was Jehoahaz who ruled for only three months in 609 B.C. The Judean people favored Jehoahaz, but Pharaoh Necho, who by slaying Josiah gained control over Judah, found him uncooperative. Therefore, Pharaoh deported Jehoahaz to Egypt as a prisoner where he died (22:10-12). God gave Jeremiah a few prophecies during this king's brief reign.

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Jehoahaz's older brother Jehoiakim succeeded him on Judah's throne, thanks to Pharaoh Necho. He reigned for 11 years (609-598 B.C.). Jehoiakim was a weak king who changed allegiances between Egypt and Babylon whenever he thought a change might be to Judah's advantage. During his tenure Prince Nebuchadnezzar of Babylon defeated the allied Egyptian and Assyrian forces at Carchemish thus establishing Babylonian supremacy in the ancient Near East (605 B.C.). Shortly thereafter King Nebuchadnezzar, as he had become, invaded Palestine, conquered some cities, and took some of the nobles, including Daniel, as exiles to Babylon (Dan. 1:1-3). Jehoiakim refused to follow Jeremiah's counsel to submit to the Babylonians. Instead he showed his contempt for the prophet by burning his prophecies (ch. 36). Jeremiah despised this king for his wickedness (22:18-19; 26:20-23; 36). Jehoiakim rebelled against Babylon in 601 B.C., so the Babylonians deposed him and took him to Babylon (2 Chron. 36:6). Later they allowed him to return to Jerusalem where he died in 561 B.C. (cf. 22:19). Several of Jeremiah's prophecies apparently date from Jehoiakim's reign. Habakkuk probably also ministered at this time, as the content of his book suggests.

Jehoiakim's son Jehoiachin succeeded his father but only reigned for three months (598-597 B.C.). During that time Nebuchadnezzar attacked Jerusalem and carried off a large portion of the city's population (in 597 B.C.). The king was evil, and Jeremiah predicted that none of his sons would rule over the nation (22:30). He ended his days in Babylon enjoying the favor of the Babylonian king Evilmerodach (52:31-34).

Zedekiah was the third son of Josiah to rule Judah, and he too ruled under Nebuchadnezzar's sovereignty (597-586 B.C.). The Babylonian monarch summoned Zedekiah to Babylon in 593 B.C. (51:59), but he rebelled against Nebuchadnezzar by making a treaty with Pharaoh Hophra (589-570 B.C.) under pressure from Judean nationalists (chs. 37-38). This resulted in the final siege of Jerusalem in 588 and its fall two years later in 586 B.C. (ch. 39).¹⁶ The Babylonians took Zedekiah captive to Riblah in Syria where they slew his sons and put out his eyes. He died later in Babylon. Since Jeremiah advocated surrender to the Babylonians, Nebuchadnezzar allowed him to choose where he wanted to live when Jerusalem fell, and the prophet elected to stay where he was.

Shortly after he defeated Zedekiah, Nebuchadnezzar set up a pro-Babylonian Judean named Gedaliah as his governor (40:5-6). But a group of Jewish nationalists under Ishmael's leadership assassinated Gedaliah within the year (586 B.C.; 41:2). This ill-advised act resulted in the rebels having to flee to Egypt for safety from Nebuchadnezzar. They forced Jeremiah to accompany them against his will (chs. 42-43). There the prophet evidently spent the remaining years of his life and produced his final prophecies.¹⁷

Important Dates for Jeremiah
Years	Events	References
643	Probable date of Jeremiah's birth
640	Josiah becomes king of Judah at age 8	2 Chron. 34:1
628	Josiah begins his reforms	2 Chron. 34:3
627	Jeremiah begins his ministry	Jer. 1:2; 25:3
626	Nabopolassar founds the Neo-Babylonian Empire
622	The book of the Law discovered in the temple	2 Chron. 34:8, 14
612	The fall of Nineveh, Assyria's capitol
609	Josiah killed in battle by Egyptians at Megiddo	2 Chron. 35:20-25
	Jehoahaz reigns over Judah for 3 months	2 Chron. 36:1-3
	Jehoiakim made king of Judah by Pharaoh Necho	2 Chron. 36:4
605	Nebuchadnezzar defeats the Egyptians at Carchemish	Jer. 46:2
	The first deportation of exiles (including Daniel) to Babylon	Dan. 1:1-7
604	Jehoiakim burns Jeremiah's first scroll	Jer. 36
601	Jehoiakim rebels against Babylon	2 Kings 24:1
598	Jehoiakim is deposed and dies	2 Chron. 36:3
	Jehioachin reigns over Judah for 3 months	2 Kings 24:8
597	The second deportation of exiles (including Jehoiachin) to Babylon	2 Kings 24:12-16
	Zedekiah made king of Judah by Nebuchadnezzar	2 Kings 24:17
593	Zedekiah summoned to Babylon	Jer. 51:59
588	Zedekiah is besieged in Jerusalem for treachery	Jer. 52:3-4
586	Fall of Jerusalem	Jer. 39
	Gedaliah appointed governor of Judah by Nebuchadnezzar	Jer. 40:5-6
	Gedaliah assassinated by Ishmael	Jer. 41:2
	Judean refugees flee to Egypt taking Jeremiah with them	Jer. 42-43
581	The third deportation of exiles to Babylon	Jer. 52:30
568	Nebuchadnezzar invades Egypt	Jer. 43:8-13; 46:13-26
561	Jehoiachin released from prison in Babylon	Jer. 52:31-34
539	Fall of Babylon to Cyrus the Persian	Dan. 5:30
538	Cyrus issues his decree allowing the Jews to return to Palestine	Ezra 1:1-4

Date

As has already been pointed out, Jeremiah gave the prophecies and composed the narratives that constitute this book at various times during his long ministry. The date at which the book reached the state in which it is today is debatable. Most scholars believe that editors continued to add and rearrange the material long after Jeremiah's day. However, the tradition that Jeremiah was responsible for the book is old and has encouraged conservative scholars to view it as the product of the prophet himself or perhaps his scribe Baruch. If Jeremiah was the final editor of the work, as well as its writer, he completed this editorial task after his last historical reference and before his death. The last historical reference is Jehoiachin's release from captivity in Babylon (561 B.C.; 52:31-34). We do not know when Jeremiah died, but if he was born about 643 B.C., he probably did not live much beyond 560 B.C. Some scholars believe Jeremiah wrote this account himself and or that Baruch provided it. Others believe the writer of the Book of Kings added it to the collections of Jeremiah's writings.¹⁸ One writer speculated that the final canonical form of the book was in circulation not later than 520 B.C.¹⁹ Another believed it was available shortly after Jeremiah's death, which he guessed was about 586 B.C.²⁰

Audience

Jeremiah ministered to the people of Judah during the last days of the monarchy and the early part of the captivity. Almost all of his ministry took place in Jerusalem. He spoke to kings, priests, and prophets, as well as the ordinary citizens, and he delivered oracles against foreign nations.

"The book of Jeremiah and the book of Lamentations show how God looks at a culture which knew Him and deliberately turned away."²¹

Purpose

Jeremiah's purpose was to call his hearers to repentance in view of God's judgment on Judah, which would come soon from an army from the north (chs. 2-45). Judgment was coming because God's people had forsaken Yahweh and had given themselves to idolatry. Jeremiah spoke more about repentance than any other prophet. He also assured his audience that God had a future for Israel and Judah (chs. 30-33). Once it became clear that the people would not repent, he advocated submission to Babylon to minimize the destruction that was inevitable. As God's prophetic spokesman, he also uttered oracles against the nations that opposed God's chosen people (chs. 46-51).

"The theme of this prophet consists largely in a stern warning to Judah to turn from idolatry and sin to avoid the catastrophe of exile."²²

Theological Emphases

The Book of Jeremiah is not theologically organized in the sense that it develops a certain theological emphasis as it unfolds, as Isaiah does. Rather it presents certain theological truths in greater or lesser degree throughout its 52 chapters. The dominant theological emphases are as follows.

The prophet paid more attention to God and the Israelites than to any other subjects of revelation. His appreciation for God as the Lord of all creation is noteworthy. In contrast to Isaiah, Micah, Zechariah, and Daniel, Jeremiah did not reveal much about the coming Messiah, though he did record some significant messianic predictions. A coming revealer would outshine the ark of the covenant (3:14-17), and the fulfillment of the Davidic Covenant promises would come (33:14-26).

Regarding the Israelites, Jeremiah stressed the fact that immorality always accompanies idolatry. Israel's present problems were the result of her past and present apostasy. The priests, Jeremiah asserted, were primarily responsible for the degeneration of worship from spiritual to merely formal, though several false prophets also misled the people. The Judahites could not escape going into captivity because they refused to repent. Therefore, they needed to accept the inevitable and not resist the Babylonians. Jerusalem and Judah would suffer destruction, the Davidic kings would not rule (for some time), and the Israelites would lose their land (temporarily). But there would be a return from exile (25:11; 29:10). Israel had hope of a glorious future in view of God's faithfulness to His promises (32:1-15). In the distant future, Israel would return in penitence to the Lord (32:37-40). Messiah would rule over her (23:5-8).

". . . Jeremiah placed an enormous emphasis on the sins and misdeeds of Israel. . . .

"The evil deeds in which Israel was involved were of two broad classes--the worship of false gods, and the perpetration of personal and social sins of an ethical and moral kind."²³

"The theology of the book of Jeremiah may be summarized as follows: God's judgment would fall on Judah because she had broken His covenant."²⁴

The nations were God's agents in executing His will, particularly Nebuchadnezzar (27:6). But Babylon would fall (chs. 50-51). The nations, as well as Israel, needed to demonstrate righteousness (chs. 46-51). God had a concern for the nations as well as for His people (29:1-14). In the distant future, the remnant of the nations would enjoy blessing from the Lord (3:17; 16:19).

There is also a strong emphasis on the biblical covenants in Jeremiah, particularly the Mosaic and New Covenants. Jeremiah viewed Israel as the chosen people of God adopted by Him for a special relationship with Himself and for a special purpose in the world. The Mosaic Covenant was pure grace, and Yahweh had made it with a redeemed people. It involved promises from God and responsibilities for the Israelites that required trust, obedience, and holiness. Obedience would result in blessing from God, and disobedience would yield divine cursing. The prophet knew the Mosaic Law and compared the conduct of the people to what it required.²⁵ Jeremiah anticipated the appearing of the promised Davidic Messiah and the fulfillment of the kingdom promises that God had made to David. He also predicted that God would make a new covenant with the Israelites sometime in the future that would involve new provisions and conditions for living (31:31-34). It would replace the old Mosaic Covenant and would feature personal relationship with God to an extent never experienced before.

"Probably the outstanding emphasis in Jeremiah's ministry was the priority of the spiritual over everything else. He saw how secondary the temporal features of Judah's faith were. . . .

"The lasting value of Jeremiah's book lies not only in the allusions (between forty and fifty of them) in the NT (over half are in Revelation) but also in its being a wonderful handbook for learning the art of having fellowship with God."²⁶

Composition

The present canonical form of the book was probably the result of a long and complex process of collection. The Book of Psalms also underwent compilation in a similar fashion over many years. The compilation is not chronological, but it did occur in stages.

"Precisely how the final form of the prophecy arose is unknown."²⁷

In some cases key words link units of material together. There is also some grouping of subject matter according to genre within the larger sections of the book.²⁸

The attempt to identify the original sources of material in Bible books is a worthy subject of study, but the purpose of these notes is to expound the text.²⁹ The book itself indicates that King Jehoiakim destroyed some of Jeremiah's earlier written prophecies and that Baruch rewrote them and added more to form another collection (ch. 36). This information explains to some extent the anthological structure of the book and suggests that Jeremiah, Baruch, and perhaps others added even more prophecies as time passed and that the final product is what we have.

"It is clear that the book assumed its present form either very late in the prophet's lifetime, or more probably after his death."³⁰

Genre

About half of Jeremiah is poetry and half prose. But poetry and prose appear side by side in many sections of the book; several literary units contain both forms of composition.

Scholars have identified three types of literature (genre) in Jeremiah: poetic sayings or oracles (so-called Type A material), prose narratives that are largely biographical and historical (so-called Type B material), and prose speeches or discourses (so-called Type C material).³¹

Several generations of scholars have held that the poetic oracles toward the first part of the book represent Jeremiah's original sayings, and the historical and biographical narratives that follow were the product of Baruch, Jeremiah's scribe. This view, while a common one, contains serious problems, and many competent authorities have pointed out the inconsistencies of this position. I mention it here because it is a common view, not because I accept it. I do not.

Structure

Like most other prophetic books of the Old Testament, Jeremiah is a collection of oracles and other materials. It is an anthology of Jeremiah's speeches and writings, really an anthology of anthologies. It is not like a novel that one may read from start to finish discovering that it unfolds in a logical fashion as it goes.

"No commentator, ancient or modern, has seriously posited a chronological arrangement of its prophecies."³²

This book, even more than most of the other prophetic books, strikes the western mind initially as not following any consistently logical order, especially within the body of the book. The difficulty that students of Jeremiah have had in discovering its underlying plan is clear from the fact that commentators have offered so many different outlines of it.³³

"When we come to inquire whether any principles of arrangement can be observed in the book of Jeremiah, we have to admit that any consistent principles escape us."³⁴

". . . it is often difficult to see why certain passages occur at precisely the point where they do occur."³⁵

Distinctive Features

In addition to the lack of a clear organizing plan, Jeremiah is quite repetitive. The repetition is for emphasis, no doubt, and many very similar passages occur two and even three times.

The last chapter is unique because someone must have written it long after the rest of the book. The options are that Jeremiah or Baruch wrote it or that some other writer added it later. There is no way to tell for sure who wrote it or when, but it's purpose seems clear enough. It provides hope at the end of a record of discouraging circumstances.

The biographical and autobiographical sections of the book are also distinctive. No other prophet wrote as much about himself and his experiences as Jeremiah did, and no other prophet let us into his head and his heart as much as he did by sharing how he thought and felt.

Jeremiah used object lessons to communicate spiritual truth more than the other prophets. He made his prophecies concrete and vivid by this means. He did not delight to paint word pictures as much as Isaiah did, but he did acts and spoke of real situations far more than that earlier prophet did.

Text

The history of the textual transmission of Jeremiah is unusual. The Septuagint (Greek) translation, made in the third and second centuries B.C. in Alexandria, Egypt, is about one-eighth shorter than the Masoretic Text (the Hebrew text formalized in the fifth century A.D. that is the basis for the modern Hebrew Bible and our English translations). In addition to its being shorter, the arrangement of material in the book is in a different order in several places. The Septuagint version of Jeremiah differs from the Hebrew more widely than is true of any other Old Testament book. There are omissions, additions, transpositions, alterations, and substitutions.³⁶

Probably the Septuagint translators worked from a different version of Jeremiah than the one that was the basis for the Masoretic Text.³⁷ The Septuagint was the Bible of most of the early Christians, especially those who lived outside Palestine. Which version is more reliable, the shorter one that they used (and quoted in the New Testament) or the longer one that we have? Most conservative scholars believe that the Masoretic Text has a solid history and is more reliable than the Septuagint. The differences between these two versions are not significant in terms of theology. We do not have contradictions between what the New Testament writers quoted as being from Jeremiah and what we read in our English translations of Jeremiah.³⁸

Message³⁹

The reader of Jeremiah must have a knowledge of the times in which this prophet lived and ministered to appreciate the message of this book. This is more important for understanding Jeremiah than it is for understanding any other prophetic book.

Jeremiah lived in days of darkness and disaster. He ministered about a century after Isaiah had finished prophesying. The Northern Kingdom was no more; it had ceased to exist with the Assyrian invasion of 722 B.C. Only the Southern Kingdom of Judah remained.

Two strong nations greatly affected life in Judah when Jeremiah began his ministry: Egypt on the southwest, and Assyria on the northeast. Judah was the jelly in this sandwich and found herself pressed on both sides. Instead of looking to God for their security, the people looked either to Egypt or to Assyria. There were two parties in Jeremiah's day: the pro-Egyptian party and the pro-Assyrian party. Each vied with the other trying to gain supporters for alliances with their particular favorite superpower, trying to outwit their opponents and trick their enemy.

The internal condition of Judah was the result of 52 years of rule by the apostate King Manasseh who reacted to godly King Hezekiah's trust in Yahweh.

Manasseh, and King Amon who ruled after him for two years, set up pagan altars all over Judah. These kings encouraged idolatry of every sort, even in the Jerusalem temple. The people departed farther and farther from the Lord. It was a condition very much like the one in North America today.

The next king was Josiah. Josiah tried to turn the people back to the Lord, but his reforms were more external than internal. The people just did not want to submit to Yahweh. They had gone their own way for so long that they viewed following the Mosaic Law as a step backward rather than forward. Jeremiah began to minister during Josiah's reign. Unfortunately Josiah died prematurely, so his reforms did not last very long or have much effect.

The four kings who followed Josiah, the last four in Judah's history, were all weak men who lacked spiritual conviction. They just played politics and tried to win Judah's security through political intrigue and alliances. Three of these sad rulers were sons of Josiah: Jehoahaz, Jehoiakim, and Zedekiah. The fourth was Josiah's grandson, Jehoiachin, the son of Jehoiakim. The last of these kings was Zedekiah, the most spineless of them all. He was a chameleon, a double-minded man who was unstable in all his ways. Jeremiah ministered during the reigns of these four kings until Jerusalem fell to the Babylonians in 586 B.C., and he ministered beyond that from Egypt.

Throughout Jeremiah's entire ministry he was never blessed to see the people of Judah turn back to God. Repentance was one of his greatest pleas, but the kings, priests, false prophets, and ordinary citizens did not return to the Lord. He did not check the deterioration of his nation. He was very unpopular in his day because he was always preaching to the people to do the opposite of what they wanted to do. Even after the fall of the nation the Judahites proved unresponsive to his preaching. There was no encouraging revival in his day, as there was in Isaiah's day with the appearance of King Hezekiah. Things just kept going from bad to worse.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens." All of these meanings reflect aspects of Jeremiah's ministry as a prophet. He announced that Yahweh founds or establishes those who trust in Him rather than trusting in other people or nations. He announced that Yahweh eventually exalts those whom He has chosen and that He throws down and humbles those who disregard Him. He also announced that Yahweh hurls into captivity people who depart from Him and loosens from their captivity those whom He has disciplined.

Just as God had foreordained Jeremiah to his ministry (1:5), so He had foreordained Israel to a royal priestly ministry on the earth (Exod. 19:5-6). Just as Jeremiah felt inadequate for his ministry (1:6), so Israel was inadequate to fulfill her calling without divine enablement. And just as Jeremiah received divine enablement for his ministry (1:7-8), so Israel received divine enablement for hers.

What was true for Jeremiah on the personal level and for Israel on the national level is also true for Christians on the personal level and for the church on the corporate level.

The Book of Jeremiah also reveals more about the person of the prophet than any other prophetic book. Jeremiah shared his life with His Lord, and the Lord shared the record of Jeremiah's life with the reader. Four things characterized Jeremiah: his simplicity, his sensitivity, his strength, and his spirituality.

We see the first indication of Jeremiah's simplicity in his response to the Lord's call when he was a teenager. He realized that he was an inadequate child (1:7). He never lost that sense of inadequacy. He was poor in spirit in that he sensed his own personal lack of resources to carry out the task God had given him (cf. Matt. 5:3).

We see his sensitivity in the way he shrunk from his work. He confessed to his Lord how much he disliked having to proclaim messages of judgment to the people he loved. He felt the pain of the prophecies he delivered. He mourned over the fate of his hardhearted and stubborn fellow Judahites (cf. Matt. 5:4).

We see Jeremiah's strength in his willingness to stand alone against the popular opinions and opinion makers of his day. He always delivered the whole message that God had given him to proclaim, and he never stopped speaking what God told him to say. He was persecuted for the sake of righteousness (cf. Matt. 5:10). His contemporaries reviled him, persecuted him, and said all kinds of evil things against him falsely (Matt. 5:11). Nevertheless through it all Jeremiah followed God faithfully, and undoubtedly his reward in heaven will be great (Matt. 5:12).

No prophet in the Old Testament was more like our Lord Jesus Christ than Jeremiah. He faithfully represented the true King of Israel, Yahweh, when the Judahites rejected His authority and neglected His grace. He was God's representative on the earth when people were acting like there was no Sovereign in heaven. God knew him and chose him before his birth, equipped him by giving him His word, led him to practice a simple and solitary lifestyle, strengthened him to love his people, enabled him to oppose the apostasy of his day, and preserved his life until his work was done.

One of the great values of the Book of Jeremiah is that it reveals how God behaves when His people fail Him and depart from Him.

When His people fail Him and depart from Him, God judges their sin. As Isaiah emphasizes the salvation of God, Jeremiah stresses the judgment of God. God enabled Jeremiah to see what the Judahites did not see, namely that all the bad things that were happening to them were divine discipline on them for their apostasy. The people interpreted these calamities as the result of their failure to continue worshipping the Queen of Heaven and their other pagan idols (44:18). Jeremiah saw that sin leads to death. He came to appreciate the devastating effects of sin. Ever since the Fall Satan has been convincing people that they can sin with impunity. Jeremiah shows that the sin of God's people will find us out, and when it does there is a terrible price to pay.

Jeremiah also reveals how human sin causes great suffering for God. It breaks His heart when His people sin. Not only did God explain to Jeremiah how sin hurt Him, but Jeremiah reflected God's pain over sin with his own tears and terror at the prospect of the fall of Jerusalem and its attending horrors. We see God's attitude toward the people in the prophet's attitude.

Jeremiah also reveals that there is life beyond sin, there is victory over sin. In the prophet's life we see how God blessed him and preserved His faithful servant in the midst of what we might compare to the bombing of the World Trade Center in New York City. In Jeremiah's messages to Judah, Israel, and the nations we see how bright the distant future is beyond the present judgment for sin. God's plans for humankind are plans for blessing ultimately. Judgment is His immediate response to sin, but blessing is His ultimate purpose. The politicians in Jeremiah's day blamed the nation's troubles on the nations around them. Jeremiah blamed them on the internal condition of Judah herself.

We need voices and lives like Jeremiah's today calling people to recognize the fact that all ruin and loss and national decay are due to forgetting God who lifts up or breaks down according to how we relate to Him. Though Jeremiah lived 2, 600 years ago, his voice continues to challenge us today. We appear to be ministering in a context very similar to Jeremiah's. The study of his life and ministry encourages and motivates us to remain faithful. He enables us to understand what Christ-like ministry in such a context looks like.

What is the message of Jeremiah? Jeremiah teaches us that God's judgment falls when people break His covenant. There are constant references to Judah's covenant unfaithfulness to her sovereign suzerain. Judgment is inevitable unless there is repentance. But when there is repentance, God is rich in mercy. One of Jeremiah's favorite words was shub, meaning "return." God and he held out the possibility of return and release from judgment as long as possible. However, as with Pharaoh, repentance is not always possible when one resists Yahweh continually (cf. Heb. 6:4-6). It was not possible eventually for Judah.

There are at least three abiding lessons of this book.

Sin brings destruction. No policy can outmaneuver God. National rebellion is national ruin. Sin brings with it its own destruction and retribution.

Sin wounds the heart of God. He weeps over the doom of a city and its people. He does not delight in bringing devastation and ruin, and neither should His servants.

The ultimate victory is with God. He made again the vessel that He destroyed because of its flaws. The stump of David will sprout. Though the last Davidic king died in exile, God promised that another Davidic King would emerge (23:5; 30:9). There is hope of a new covenant and enabling grace that will replace the old covenant that no one could keep (31:31-34).

Constable: Jeremiah (Outline)

Outline

I. Introduction ch. 1

A. The introduction of Jeremiah 1:1-3

B. The call of Jeremiah 1:4-19

1. The promise of divine enablement 1:4-10

2. Two confirming visions 1:11-19

II. Prophecies about Judah chs. 2-45

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

1. Warnings of coming punishment because of Judah's guilt chs. 2-6

2. Warnings about apostasy and its consequences chs. 7-10

3. Warnings in view of present conditions 11:1-15:9

4. Warnings in view of Judah's hardheartedness 15:10-25:38

B. Controversies concerning false prophets chs. 26-29

1. Conflict with the people ch. 26

2. Conflict with the false prophets in Jerusalem chs. 27-28

3. Conflict with the false prophets in exile ch. 29

C. The Book of Consolation chs. 30-33

1. The restoration of all Israel chs. 30-31

2. The restoration of Judah and Jerusalem chs. 32-33

D. Incidents surrounding the fall of Jerusalem chs. 34-45

1. Incidents before the fall of Jerusalem chs. 34-36

2. Incidents during the fall of Jerusalem chs. 37-39

3. Incidents after the fall of Jerusalem chs. 40-45

III. Prophecies about the nations chs. 46-51

A. The oracle against Egypt ch. 46

B. The oracle against the Philistines ch. 47

C. The oracle against Moab ch. 48

D. The oracle against Ammon 49:1-6

E. The oracle against Edom 49:7-22

F. The oracle against Damascus 49:23-27

G. The oracle against the Arab tribes 49:28-33

H. The oracle against Elam 49:34-39

I. The oracle against Babylon chs. 50-51

IV. Conclusion ch. 52.

A. The fall of Jerusalem and the capture of Zedekiah 52:1-16

B. The sacking of the temple 52:17-23

C. The numbers deported to Babylon 52:24-30

D. The release of Jehoiachin from prison 52:31-34

Constable: Jeremiah

Jeremiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Jeremiah (Book Introduction)

THE PROPHECY OF JEREMIAS.

INTRODUCTION.

Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanctified from his mother's womb to be a prophet of God; which office he began to execute when he was yet a child in age. He was in his whole life, according to the signification of his name, great before the Lord, and a special figure of Jesus Christ, in the persecutions he underwent for discharging his duty, in his charity for his persecutors, and in the violent death he suffered at their hands; it being an ancient tradition of the Hebrews, that he was stoned to death by the remnant of the Jews who had retired into Egypt, (Challoner) at Taphnes. His style is plaintive, (Worthington) like that of Simonides, (Calmet) and not so noble as that of Isaias and Osee. (St. Jerome) --- He was the prophet of the Gentiles, as well as of the Jews, predicting many things which befell both, and particularly the liberation of the latter, the year of the world 3485, after the seventy years' captivity, dating from the year of the world 3415, (Calmet) or 3398, the 4th of Joakim. (Usher) (Chap. xxv.) (Haydock) --- He began to prophesy when he was very young, the year of the world 3375, in the 13th year of Josias, (Calmet) before that prince had brought his reformation to any great perfection. (Haydock)

Gill: Jeremiah (Book Introduction)

INTRODUCTION TO JEREMIAH

The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the Prophecy of the Prophet Jeremiah". According to a tradition of the Jews ^a, this book stands the first of the Prophets, the order of which is, Jeremiah, Ezekiel, Isaiah, and the twelve. Kimchi makes mention of it in a preface to his comment on this book; and Dr. Lightfoot from hence concludes, that this is the reason why a passage in Zechariah is cited under the name of Jeremy, Mat 27:9, because he standing first in the volume of the Prophets gave name to the whole; just as the book of Psalms, being the first of the Hagiographa, they are called the Psalms from it, Luk 24:44. The name of the writer of this book, Jeremiah, signifies, "the Lord shall exalt", or "be exalted"; or, "exalting the Lord"; being composed of ירם, "he shall exalt", and יה, "Jehovah", according to Hillerus ^b. Though others ^c take it to be a composition of יה, and ירמה, "the Lord shall cast down"; as he did his enemies, and also himself, he being greatly afflicted; and which suits with the argument of his book, foretelling the casting away of the people of the Jews. His style of writing, according to the opinion of Jerom ^d, is more rustic than that of Isaiah and some other prophets, and which he attributes to his being born and brought up in a country village; and Abarbinel to his age, being a child when he began to prophesy. The duration of his prophesying was forty years and upwards. He began to prophesy in the thirteenth year of Josiah's reign; in 3375 A.M. or before the era of Christ 629, according both to Bishop Usher ^e and Mr. Whiston ^f, and the Universal History ^g; and according to Mr. Bedford ^h 627. If any credit can be given to Epiphanius ⁱ, or to the writer that bears his name, he was stoned to death by the people at Taphnas in Egypt, and was buried where Pharaoh dwelt. Abulpharagius, an Arabic writer ^k, says, that he went to Egypt, where some of the Jews took him and put him into a well, and afterwards took him out and stoned him, so that he died, and he was buried in Egypt; and was from thence removed by Alexander, in his time, to Alexandria, and buried there. And both Tertullian ^l and Jerom ^m affirm that he was stoned by the people. This prophecy contains several discourses delivered to the people of the Jews; charging them with many sins they were guilty of; exhorting them to repentance; threatening them with the destruction of their city and temple, and with captivity in Babylon; and comforting the saints, not only with a promise of deliverance from thence, but of spiritual redemption by the Messiah. And it also has in it several predictions of judgments upon other nations; and gives a particular account of the destruction of Jerusalem, and of the carrying of the Jews captive into Babylon; which he lived to see, as the fulfilment of his prophecies.

Gill: Jeremiah 17 (Chapter Introduction)

INTRODUCTION TO JEREMIAH 17

This chapter is a further prophecy of the destruction of the Jews, with the causes of it, their sins, as their idolatry, which was notorious; of which their own consciences, their altars, and their children, were witnesses, Jer 17:1 for which they are threatened with the spoil of their substance and treasure, and discontinuance in their land, Jer 17:3 as also their confidence in an arm of flesh, which brought the curse of God upon them, when such are blessed that trust in him; and the difference between those that trust in men and those that trust in the Lord is illustrated by very apt similes, Jer 17:5, the source of which vain confidence is the wicked heart of man, known to none but God, Jer 17:9 and the vanity of it is exposed by a partridge sitting on eggs without hatching them, Jer 17:11, and their departure from God, by trusting in the creature, and in outward things, is aggravated by their temple being the throne and seat of the divine Majesty; by what God is to his people that trust in him; and by the shame and ruin that follow an apostasy from him, Jer 17:12, wherefore the prophet, sensible of his own backslidings, prays to be healed and saved by the Lord, who should have all the praise and glory, Jer 17:14 and then relates the scoffs of the people at the word of God by him, another cause of their ruin; declares his own innocence and integrity; prays for protection and security from fear in a time of trouble; and for confusion, terror, and destruction to his persecutors, Jer 17:15, then follows an order to him from the Lord, to go and stand in the gate of the city, and exhort all ranks of men to the observation of the sabbath, with directions how to keep it, which had not been observed by their fathers, and which was another cause of their ruin, Jer 17:19, and the chapter is closed with promises of blessings in city, court, and country, in church and state, should they religiously observe the sabbath day; but if they profaned it, the city of Jerusalem, and its palaces, should be burnt with fire, Jer 17:24.