Jeremiah Chapter 1
1:1. The phrase son of Hilkiah distinguishes Jeremiah from several other people of the same name in the Old
Testament: (1) the head of a family from Manasseh (1 Chr. 5:24); (2-4) three of David's warriors who were with him
at Ziklag (1 Chr. 12:4, 10, 13); (5) the father of Hamutal, Josiah's wife (52:1; 2 Kin. 23:31; 24:18); (6) the father of
Jaazaniah, head of the Rechabites (35:3); (7) the head of a priestly family who returned with Zerubbabel from exile
(Neh. 12:1, 2); and (8) a priestly head connected with the ceremonies of covenant renewal in Nehemiah's day (Neh.
10:2; 12:34). Anathoth had also served as a hometown for two of David's mighty men: Abiezer (2 Sam. 23:27) and
Jehu (1 Chr. 12:3). The exact location of Anathoth is unknown, but it was somewhere in lower Benjamin.
1:5. Jeremiah was foreknown by God and set apart as His messenger to the nations long before his birth. The
whole process was carefully watched over by God, so that Jeremiah's existence as a person, as well as his call, had
become a reality while he was still in the womb.
1:6, 7. Jeremiah's sense of unworthiness recalls others such as Moses (Ex. 3:4), Barak (Judg. 4:8), Gideon (Judg.
6:15), Saul (1 Sam. 10:22), David (2 Sam. 7:19), Solomon (1 Kin. 3:7), and many others who understood clearly
that sufficiency for God's service comes only from God Himself (cf. 2 Cor. 2:16). The word translated child is
sometimes used not only of young children (2 Kin. 2:23), but also of servants (2 Sam. 16:1; 2 Kin. 4:12). It is
likewise used of military trainees or young professional soldiers (1 Kin. 20:14, 15). Jeremiah here seems to
emphasize his lack of experience more than his youth.
1:11, 12. There is a play on sounds here in the Hebrew text. The word translated almond (shaqed) has the same
root as the word rendered hasten (shoqed). As the early blossoming almond tree gave promise of the later spring
fruit, so God would watch over His word to bring it to fruition.
1:13-15. The nature of the Lord's dealing with Judah and Jerusalem is underscored in the second vision. Like a
seething pot (or caldron) ready to spill over, God's judgement was about to descend from the north against His sin-
hardened people. Some have suggested that the phrase "seething pot" might better be translated "kindled thorn,"
evoking the image of wildfire consuming the land. Either way, the figure of speech suggests imminent judgement.
Jeremiah was commanded to deliver a difficult message in critical times. His would be no easy task.
1:17. The expression gird up thy lions, which literally meant tucking in one's long robe while engaged in strenuous
activity, conveys the ideas of action and obedience (cf. 1 Kin. 18:46; 1 Pet. 1:13). Jeremiah was being called up for
immediate duty, and should be ready to serve his Lord's will.
Jeremiah Chapter 2
2:2. The word translated kindness is often used in contexts dealing with covenant relationships. (See the note on 1
Sam. 20:14-17.) The word often speaks of that love that God shares with believers as members of His own family.
Here the establishment of the family relationship is emphasized by linking God's redemption of His people from
Egypt, and the time that followed, to the loving period of early marriage. As the rest of the chapter unfolds, the
imagery of the bride is used to catalog Israel's sins: she had been seduced into idolatry (vv. 4-8); she had forsaken
the refreshing waters of marriage for the broken cisterns of infidelity (vv. 9-13); she had left her divine husband for
a wayward life among the surrounding nations (vv. 14-19); and she had stooped to the level of base spiritual
harlotry by worshiping false gods and engaging in false religious practices (vv. 20-28). Even veteran harlots would
blush at what God's bride had done (vv. 32, 33). Her prostitution was both flagrant and incurable (vv. 34-37).
Accordingly, judgement must come. For further instances of Israel as God's bride, see Isaiah 54:4-17; Ezekiel 16;
Hosea 1-3.
2:9. The word translated plead is often used in legal contexts. Like a plantiff in a court case, God will bring charges
against His wayward people. God is both the offended plantiff and the divine judge before whom Israel has no
defense (cf. vv. 29, 30).
2:10. The isles of Chittim indicates the limits of the West, or the Mediterranean world. Kedar, in the northern
Arabian Peninsula, refers to the East. Go where one might, no nation could be found as wicked as Israel who had
forsaken the living and true God in exchange for gross idolatry.
2:13. The figure of the fountain of living waters emphasizes that God alone can bring the life and refreshment
necessary to the thirsty soul (cf. Ps. 36:9; Is. 55:1; John 4:10-14; 7:37-39; Rev. 21:6). Israel had left the purity of
the living waters for the pollution of contaminated broken cisterns that offered no water at all.
2:16. Noph (Moph, Hos. 9:6) refers to Memphis, the traditional capital of ancient lower Egypt. Tahapanes is usually
associated with the Greek Daphne and lay in Egypt's northeastern delta area (cf. 43:7; 44:1; 46:14). The fertility of
the region may be underscored in the literal Masoretic vowel pointing, which reads "will graze upon thy head." The
KJV reading here rests upon a suggested difference in Hebrew pointing. In any case, the message is clear:
entanglement with Egypt can only spell defeat for Judah.
2:21. The choice vine mentioned here was the Sorek, which was famous for the fine-tasting wine that came from its
grapes. For Israel as God's vine, see Isaiah 5:1-7 and Hosea 10:1.
2:22. Neither nitre (soda) nor soap could cleanse the filth of Israel's spiritual harlotry.
2:23. Valley probably meant the Valley of Hinnom. See the note on Jeremiah 7:32.
2:27. Images of stone of wood were often used in the idolatry of the ancient world. The wood may also refer to
specific cultic practices associated with the debased Canaanite religion (cf. 1 Kin. 14:23; 2 Kin. 17:10; see the note
on Judg. 3:6, 7). For the condemnation of idolatry, see Psalms 115:4-8; 135:15-18; Isaiah 44:6-20; see the note on
Judges 2:11-15.
Jeremiah Chapter 3
3:1. Attention is called to the Mosaic Law in Deuteronomy 24:1-4, which stipulates that a husband may not remarry
a woman he has previously divorced due to some moral indecency. Judah’s plight was desperate. Her spiritual
harlotry had placed her in danger of legal divorcement. God’s message of judgment is proclaimed strongly in
chapters 3-6 but is ever accompanied by an invitation for Judah to repent and return to her divine husband (e.g.,
vv. 12-14). God would still seek to win back His fallen wife (cf. Is. 54:6-8; Ezek. 16:53; Hos. 2:16-3:5).
3:3-5. God’s chastisement meant that the life-giving latter [spring] rain had been withholden. Joel had given the
same message (cf. Joel 2:23 with Deut. 11:13-17; Jer. 14:3-6; Amos 4:7, 8). Nevertheless, repentance had not
come. Rather, Judah went on in its superficial religiously without reality. Feigning her faith, Judah kept seeking her
pagan lovers-the false gods of the nations around her (cf. 2:33-37).
3:6, 7. Here begins the first of four messages concerning Judah’s certain judgment: 3:6-4:4; 4:5-31; 5:1-31; 6:1-30.
The first message constitutes a plea to avoid God’s judgment by expressing genuine repentance. For Israel and
Judah as sisters engaged in spiritual harlotry, see Ezekiel 23.
3:14. The phrase I am married unto you is particularly instructive. Literally, it means “I took possession of you” (i.e.,
at the Exodus). The verb here is often used of ruling and serves to remind wayward Judah of God’s rightful
headship over her in the marriage relationship . The verb comes from the same root from which comes the name
Baal. A play on ideas may be intended here. Did Judah chase after Baal (the pagan god?) Her real “Baal”, that is,
her divine owner and Lord is the only true God, her husband. Why should she seek a false master? Despite Israel’s
divorce (v. 8), there had been no second marriage and divorce. (See the note on v. 1.) Therefore, a loving and
forgiving God would still seek His fallen wife.
3:15. The promise of restoration to a repentant people is a common one in the prophets, and Jeremiah turns to it
often. Pastors means Israel’s leadership which, though now false (cf. Ezek. 34:8-10), will yet be composed of men
after God’s own heart (cf. 23:4), serving under the Great Shepherd Himself (Ezek. 34:11-31).
3:16. The ark, once the central figure of Israel’s worship, will gave way to that which it symbolized-the actual
presence of a holy and sovereign God in all His glory. The ark itself is last mentioned in 2 Chronicles 35:3. It was
probably taken away to Babylon at the fall of Jerusalem.
3:18. For the future reunion of Israel and Judah, see Isaiah 11:12; Ezekiel 37:16-28; Hosea 1:11.
3:19. The literary figure changes here from that of husband and wife to a father and his son. The Old Testament
portrays Israel as God’s redeemed son (Ex. 4:21-23; Hos. 11:1) from whom He had a right to expect conduct
befitting a son (Mal. 1:6; 2:10). Unfortunately, Israel had proved to be a wayward son (Deut. 32:5, 6) whom God
must chastise (Is. 63:7-10). However, God still loves His child and longs for his repentance so that after the
necessary judgment has been accomplished he might return to the place of blessing (Is. 43:6). Ultimately that will
be accomplished through God’s special son, David (Ps. 89:20-27), through whom the Greater Son of David will
come with full salvation (Ps. 2:7-12; Ezek. 36:24-32; 37:20-28; Luke 1:68-75; Acts 13:22-24).
3:21-25. Although Jeremiah must pronounce God’s message of judgment, he so longs for his people’s repentance
and restoration to favor that in the scene played out in his mind eye he joins with them in confession and contrition.
Jeremiah gives us a lesson in “speaking the truth in love” (Eph. 4:15), and in feeling concern.
Jeremiah Chapter 4
4:1-4. These verses conclude the message begun at 3:6 by using literary figures drawn from Israel's daily
experiences. From agriculture comes the admonition to weed out totally their present practices and break up their
fallow ground, and then sow the new seeds of spiritual fruitfulness for God. Repentance and a broken heart must
precede renewed spiritual vitality. The second figure comes from religious ceremony. Mere outward conformity to
the standards of the covenant were insufficient (cf. Gen. 17:10-14; Deut. 10:16; 30:6; Josh. 5:2-7; Rom. 2:28. 29; 4:
9-25).
4:5, 6. The rest of the chapter contains a new message emphasizing the proclamation of God's judgment. The
sounding of the trumpet was a well-known sign of danger in the ancient Near East (cf. Hos. 5:8; 8:1; Joel 2:1; Amos
3:6). It could also mark a time of national self-examination (Joel 2:15-17). The standard (conspicuous flag upon a
pole would point to the appropriate place of refuge (cf. v. 21).
4:7. The descending judgment of Babylon is described as a lion coming up from his thicket.
4:8. Sackcloth was the traditional attire of grief and repentance.
4:10. Many suggestions have been given as to the meaning of this difficult verse. One theory builds upon a textual
variant found in a few ancient manuscripts that reads "said they" for said I, attributing the words to Judah's false
leaders. Some lay great stress on Jeremiah's exhausted emotions. Perhaps it is best to see the verse as an
expression of Jeremiah's realization that God in His sovereign wisdom was allowing Judah and Jerusalem to cause
their own destiny by believing their own lies, even though He continued to urge their repentance (vv. 14-18).
4:23-26. Having warned of the winds of destruction (vv. 11-13), Jeremiah gives a prediction of the awesome extent
of that coming event (vv. 23-31). That disaster is described in terms of a gigantic cosmic and terrestrial cataclysm.
The words without form and void are used of the original conditions at Creation (Gen. 1:2). Therefore, some have
suggested that Jeremiah is actually describing the early earth in term of the effects of a primeval judgment. Similar
language is also found in Isaiah 45:18. However, the context of judgement in Isaiah and here are both future.
Accordingly, both have merely applied the phraseology of Genesis to emphasize strongly the severity of Judah's
coming judgment for sin.
4:26. Jeremiah often uses the wilderness to represent God's judgment (cf. 9:10; 12:10-12; 17:6; 22:6; 50:12). For a
similar use of this expression, see Isaiah 32:15-20; 51:3.
4:30, 31. Jeremiah returns to the personification of Judah and Jerusalem as a woman, first as a prostitute (cf. 2:18-
34; 3:1, 2), and then as a woman enduring labor pangs alone, and deserted by all.
Jeremiah Chapter 5
5:1. In this chapter, Jeremiah records the reasons for Jerusalem's judgment. Her conduct merited divine
punishment (vv. 9, 29). The Lord agreed to spare Sodom and Gomorrah for 10 righteous men (Gen. 18:32). Here,
in clear hyperbole, God asks for one man (besides Jeremiah). How great was Jerusalem's sin! Judgment and truth
are often put forward as standards of Old Testament righteousness. These were found not only in perfection in
God (Deut. 32:4; Hos. 2:19, 20) but were also supposed to characterize the believer's life (Mic. 6:8).
5:3, 4. The eyes of the Lord is a common figure of God's sovereign surveillance over all that happens (cf. Ps. 94:
9). He sees the sinner (2 Chr. 21:6) and saint (Ps. 33:18), and deals with all in due righteousness (32:19). This
should be an encouragement to believers to walk circumspectly in His presence (Deut. 13:18). However, foolish
Judah and Jerusalem continued in impurity. A catalog of the people's sins follows in the chapter.
5:6. The figures of a preying lion (1 Pet. 5:8), wolf (Gen. 49: 27; Acts 20:29), or leopard (Hos. 13:7) to represent
danger or judgment occur often in the Scriptures.
5:9. The verb translated visit often means divine chastisement in the Old Testament. It can also mean "avenging
himself" against sin (cf. Hos. 1:4).
5:13. Judah's false prophets were not sent by the Spirit of God. Because the Hebrew word translated wind can also
be rendered "Spirit," there may be a play on meanings here. Judah's prophets were not sent by the Spirit (cf. Is. 61:
1) but were mere windbags!
5:14. For the term LORD God of hosts, see the note on 1 Samuel 1:3. Even the coming invading enemy is under
God's control.
5:19. God's judgment of His apostate people is part of the terms of the Sinaitic covenant as updated in the Book of
Deuteronomy (Deut. 29:24-26).
5:23-27. See the note on 3:3. Judah's iniquities (the word is from a root meaning "to twist", hence "pervert"), and
sins (the word is part of an word-group meaning "miss the mark") stem from a revolting and rebellious heart. Theirs
was a stubborn willfulness that could only be termed utter folly (v. 21). Accordingly, their lives are marked by deceit.
Therefore, they have deprived themselves of God's natural blessings (cf. Deut. 28:15-68).
5:30. Judah's sin is so exceedingly evil that it is described as being appallingly horrible and staggeringly wonderful
(wondered at in shocked disbelief).