Jeremiah Chapter 6
6:1. The judgment prophesied against Judah and Jerusalem in the preceding chapters is vividly portrayed in
chapter 6. The use of signal fires, especially in times of emergency, is well attested in the literature of the ancient
Near East. To appreciate the imperative phrase blow the trumpets, see the note on 4:5.
6:6. The erecting of an earth mount (probably a parapet) was a common siege operation in the ancient Near East
(cf. 2 Kin. 19:32).
6:11. At times Jeremiah is torn between proclaiming the Lord's righteous anger against His sinful people, and
expressing genuine concern and compassion for them (cf. vv. 26-30 with 3:21, 22).
6:12. Jeremiah uses the theme of the outstretched hand several times (2:15; 27:5; 32:17, 21). It is used in the
Scriptures to dramatize God's omnipotence (32:17), especially concerning Israel's deliverance (Ex. 6:6) or God's
judgment (21:5).
6:14. The false prophets' concepts of peace (absence of war or calamity) was a far city from the Old Testament's
teaching. The underlying idea of the Hebrew root and all its associated words is that of wholeness or completeness.
Thus to know true peace is both to attain personal fulfillment and to enjoy full and healthy relationships with others.
Ultimately, true peace is found in God Himself (33:6; Num. 6:26; Judg. 6:23; Ps. 29:11). Because Israel stood in
covenant relationship to God it could know peace (cf. Deut. 29:9-29). Its spiritual leadership was to be composed of
men who knew God's peace (cf. Num. 25:10-13; Mal. 2:1-9). Its citizens could enjoy fellowship with God through
that sacrifice known as the peace offering (Lev. 3:1-17; 7:11-38; cf. 22:17-30), which expressed the joy and full
communion of the believer with God. Moreover, by this-and by living out God's revealed Word in absolute trust-they
could experience genuine peace in their daily lives (Ps. 119:165; Prov. 3:1-4; Is. 26:3, 4). Someday God will send
to Israel the Prince of Peace (Is. 9:6-7), who will bring redemption and restoration to the land under a Covenant of
Peace (33:6-9; Is. 54:10; Ezek. 34:24-31; 37:26-28).
6:16. The people's stubborn refusal to walk in the traditional ways of true righteousness is often mentioned by
Jeremiah (12:16; 18:15; 23:12; 31:21). Moving in their own paths and following their own way could lead only to
Judah's destruction (cf. Prov. 14:12). The contrast of the way of righteousness and life with the way of the ungodly
and death is often made in the Scriptures (e.g., Ps. 1; Matt. 7:13, 14).
6:17. The prophets were at times called watchmen for God on behalf of His people (cf. Is. 21:6, 11; Ezek. 3:17; 33:
7-9; Hab. 2:1). For other terms relative to the prophet's office, see 1 Samuel 9:6-11.
6:21. To lay stumbling blocks before the blind was forbidden (Lev. 19:14). However, Judah's spiritual blindness had
caused them to erect stumbling hewn from greed (Ezek. 7:19) and idolatry (Ezek. 14:4) that the Lord would turn to
their own destruction.
6:26. For sackcloth and ashed as marks of mourning, grief, and penitence, see Esther 4:1, 3; Isaiah 58:5; Matthew
11:21; Luke 10:13.
Jeremiah Chapter 7
7:1, 2. Chapters 7-10 are often called "The Message in the Temple Gate." Throughout these chapters (and on to
ch. 24) runs the theme of the causes for Judah's judgment. Chapters 7-10 focus on the people's false standards of
life. Scholars disagree as to whether they relate to Josiah's later reign, or to King Jehoiakim's early reign.
7:4. Jeremiah's God-given message was straightforward: the physical presence of the temple was no guarantee
that judgment would not come upon Jerusalem. God's wrath against Judah's sin could be averted only through a
genuine repentance that would be reflected in their total lives (vv. 5, 6).
7:6. The care on the downtrodden and oppressed of society (the widow, the orphan, the poor, and the stranger)
was of particular concern to the God of all mercies. This theme appears often in the Book of Deuteronomy, and
recurs elsewhere (cf. Job 31:16; Ps. 94:6; 146:9; Is. 1:17; Jer. 22:3; Ezek. 22:7). This dominant theme is a vivid
reminder for believers not only to practice righteous standards in their lives but to cultivate a social concern for all
men similar to that of God Himself.
7:11. Merely formal religious attendance at God's house is condemned also by Jesus (Matt. 21:13; Mark 11:17;
Luke 19:46).
7:12. See the note on 26:1.
7:13. The phrase rising up early becomes a frequent expression in Jeremiah. The practice is in harmony with the
consistent biblical teaching. Jesus Himself rose up before daybreak to pray (Mark 1:32-35). Many of God's choice
servants had this practice (cf. Gen. 28:16-22; Ex. 24:4-8; 34:4; 1 Sam. 1:19; 2 Chr. 29:20; Job 1:5). The Psalms
remind believers that the mourning hour spent with God is crucial for spiritual growth (Ps. 88:13). Each morning
God's child has a fresh opportunity to recall His mercy and protection (Ps. 59:16; 92:2) and to find direction and
guidance for the tasks of the day (Ps. 143:8). Jeremiah reports that the heavenly Father rose up early to await a
meeting with the citizens of Judah (7:25; 11:7, 8; 25:3, 4; 26:5; 29:19; 32:33; 35:14, 15; 44:4, 5). This phrase
captures God's tender seeking of His people- but alas, they neither responded nor met with Him at all (cf. 2 Chr. 36:
15, 16). Rather, as Zephaniah sadly reports, "They rose early, and corrupted all their doings" (Zeph. 3:7). How
great must be the heartbreak of God who earnestly longs to meet in communion and fellowship with His people,
only to find that they do not keep their appointments with Him!
7:18. The queen of heaven probably relates to Ashtoreth. See the note on Judges 2:11-15.
7:21-23. These verses do not minimize the importance of the Old Testament sacrifices, but call attention to the
necessity of the believer living a life of total obedience and devotion to God. The Scriptures consistently teach that
religious observances devoid of spiritual reality are worthless (cf. 1 Sam. 15:22, 23; Ps. 40:6-8; Is. 1:10-20; Mic. 6:
8).
7:31, 32. The full scriptural picture concerning this Canaanite abomination makes it clear that Tophet was a sacred
enclosure in the valley of the son of Hinnom, where the heinous child sacrifice (known as a Molech) to Baal was
carried out (cf. 19:5, 6; 32:35; 2 Kin. 23:10; and see the notes at 2 Kin. 16:3, 4 and 2 Chr. 28:3). Archaeological
confirmation concerning the nature of the sacrifices carried out in a Tophet comes from the excavations at the
Phoenician colony of Carthage.
Jeremiah Chapter 8
8:8, 9. Judah’s wise men show the shallowness of their misdirected wisdom by rejecting their basic commitment to
the word of the LORD (cf. 9:12-14 with Ps. 119:9-16, 89-112; Prov. 1:7; 15:33). The office held by the scribes was
an old one by Jeremiah’s day. It must have existed early in Israel, but seems to be little noted as a particular
profession before the time of Hezekiah (2 Kin. 18:8; cf. Prov. 25:1). In Judah scribes appear to have been
organized into distinct families or guilds (1 Chr. 2:55) and were certainly active by Jeremiah’s time (2 Chr. 34:13).
Unfortunately, the mere handling of God’s Word is no guarantee of spiritual fidelity. The Word must master its
readers and become part of their lives. In New Testament times the scribed were condemned by Jesus for
partaking of a corrupt society (cf. Matt. 23:13-36).
8:11. See the note on 6:14.
8:13. The Lord’s judgment would include the taking away of the symbols of the benefits of Israel’s covenant with
God. See the note on 1 Kings 4:21-28.
8:20-22. Jeremiah is overcome with grief for his people. As the passing of a harvest season that failed to produce
fruit gives rise to despair for the availability of food, so the passing days without repentance in Judah made
destruction inevitable. Jeremiah was dismayed and cried out for relief for his people because their sin wounds were
incurable. Gilead was apparently known for its healing balsam (cf. Gen. 37:25).
Jeremiah Chapter 9
9:2. See the note on 6:11.
9:17-22. Funeral ceremonies and processions were often attended by professional mourning women (2 Sam. 14:2;
2 Chr. 35:25; Matt. 9:23), as attested by the evidence throughout the ancient Near East. So severe and
widespread will be the death scene, that the female population at large will be needed in order that lamentations
may be made for all the dead. Death is pictured here as an unwelcome intruder- the Grim Reaper. So numerous
will be the dead that, unlike the situation in harvesting where the gatherers follow the reapers, the number of
available men to bury the dead will be insufficient. Therefore, the carcases of men will lie unburied, a particularly
loathsome thought to those in the ancient Near East (cf. 8:2; 16:4, 6; 25:33).
9:23, 24. Having lamented the folly of his faithless people, Jeremiah turns their attention to the true source of
wisdom- the Lord Himself (9:23-10:25). True wisdom was to be found in the consistent following of three central
qualities of spiritual life; Loving-kindness (the exercise of true covenant loyalty, cf. the note on 1 Sam. 20:14-17),
judgement (the consistent application of true justice for all), and righteousness (the maintenance of what was right
in the sight of the Lord in all of life).
Jeremiah Chapter 10
10:1-16. Considering the impotence of the false gods and the emptiness of false religion, men surely ought to
worship the omnipotent Lord and King of the nations. God's name, which is great, reveals His character and
reputation. The term name became title for God (cf. Dan. 9:18, 19; Amos 9:12) and was applied in the New
Testament to Christ (Acts 4:12; 5:41; 3 John 7).
10:21. The pastors were Judah's false civil and religious leaders (cf. the note on 3:15).
10:24, 25. Jeremiah surrenders to God's program of judgement but asks that the necessary chastisement not be
carried out severely (cf. 46:28; Hab. 3:2).
Jeremiah Chapter 11
11:1. Jeremiah's messages in chapters 11-13 will reveal Judah's false loyalties. They have been unfaithful to the
covenant of the Lord (11:1-17) and, accordingly, must suffer the course of their infidelity (11:18-12:17). Judah's
corruption (13:1-11) had led them to an inordinate pride that will suffer humiliation (13:12-27).
11:11. God's deafness to Judah's cry was ample evidence of their sin. Not only had Judah broken God's covenant
(vv. 2-8), but they had gone off into a corrupt paganism (vv. 9, 10). Therefore, their fellowship with God was broken
so that He would not hear their requests (cf. Ps. 66:18; John 9:31; James 4:3). Where there is godliness living (Is.
56:11, 12), lack of concern for others in their need (Is. 58:6-9), and carelessness with regard to the clear
instructions of the Word of God (35:17), God cannot honor the one who prays; rather, such a one stands in danger
of divine judgement (Zech. 7:8-14). However, where intimacy of communion exists, God answers the call of His own.
See Job 13:22; 14:14, 15; Psalms 22:24, 25; 91:15; 102:1, 2; Isaiah 58:9; 65:24.
11:18-23. Here the reader is allowed a glimpse of the recruiting hostility that Jeremiah faced. His very life was at
stake. The servant of God must be prepared for the possibility of suffering for the Lord's sake (Matt. 10:36; John
15:18-21; 2 Tim. 3:12; 1 John 3:13). However, he must so live as to be certain that his persecution is for Christ's
sake, not his own doing (cf. 1 Pet. 2:19, 20; 3:17), and leave the judgement with God (cf. 1 Pet. 4:12-19).
Jeremiah Chapter 12
12:1. The problem that the wicked seem to prosper is discussed often in the Scriptures (cf. Job 21:7-16; 24:1-16;
Ps. 73:2-14). No definitive answer is given except that, according to God's most wise and holy purposes, all things
are under His control (cf. Job 37:5; Is. 46:10; Matt. 5:45; Acts 17:24-28) and that He will deal justly with the wicked
in His appointed time and way (cf. v. 13; Job 27:13-23; Ps.1:3-6; 49:16-20; 73:17-22). It is enough for the believer
to leave things in God's hands (Ps. 37) and let Him truly be God of his whole life (cf. Job 34:29; 42:1-6; Ps. 73:28;
Is. 26:3-21; Hab. 3:17-19; Rom. 12:1, 2).
12:10. See the note on 10:21.
12:14-17. Jeremiah is assured that although Judah and Jerusalem must be punished, God's judgement will also
extend to their evil neighbors. There is in this a strong missionary appeal in that to Gentiles, too, is opened the
hope of salvation (cf. 16:19-21; Is. 2:1-4; 19:20-25; 45:22; 66:23; Hos. 12; Obad. 20, 21; Zech. 8:20-23; 14:8, 9,
16).
Jeremiah Chapter 13
13:1. The girdle that Jeremiah was to put on has been understood either as a sash worn as a belt, or a linen
undergarment that stretched from the waist midway to the thighs.
13:4-11. Jeremiah's journey has been variously understood as a literal trip either (1) to the western portion of the
upper Euphrates River, (2) to Ephrata (Bethlehem), or (3) to Perah, three miles northeast of Anathoth. Others
consider the events here to have occurred in a vision or in some dramatic presentation. In any case, the lesson of
the message is the same: as the girdle was marred, so God will mar (wound) Judah's pride.
13:12-14. No doubt this reference to every bottle being filled with wine reflects a popular saying. The vine (together
with the fig tree) symbolized the basic covenant between God and Israel and the attendant blessings of that
spiritual relationship (cf. Ps. 80:8-15; Mic. 4:3, 4; Zech. 3:10). Wine, the fruit of the vine, could signify God's
blessing on the fruitful life (Is. 55:1; Joel 2:23, 24) and was to be offered in the drink offering. Unfortunately, Israel
had become an unfruitful vine (Is. 5:2-6), and her people became drunkards (Is. 5:11, 22; 28:7, 8; 56:11, 12) who
must be constantly warned of the dangerous evils of drinking wine (Prov. 20:1; 23:29-35; Hos. 4:11; Mic. 2:11)
Jeremiah condemned the drunken habits of the citizens of Jerusalem who had permitted a covenant symbol to be
perverted into an evil so typical of the pagan societies around them. In the coming crisis, their drunkenness would
dull their reactions when they needed to respond decisively. No wonder, then, that Paul urges the believer to "be
not drunk with wine, wherein is excess" (Eph. 5:18).
13:15-17. A third illustration concerns a weary traveler in danger of being overtaken by the falling darkness of
night. Such was Judah. It must renounce all pride and give God His rightful glory before the final darkness of
national catastrophe engulfs it.
Jeremiah Chapter 14
14:1. In the 14:1-17:18 Jeremiah brings before his hearers several messages dealing with their false lamenting.
Chapters 14 and 15 deal with Jeremiah's words and work in the time of a drought caused by a famine.
14:7-10. Jeremiah had been advised not to intercede for his people (11:4); yet he cannot help pleading for them
despite their wronging of him (cf. 11:18-23). He prays for God's mercy on the basis of their being called by thy
name. However, God rejects Jeremiah's request (v. 10), reminding him that it is useless to pray for this obdurately
sinful people (vv. 11, 12).
14:14. False prophets are easily identified-they speak in God's name, but give a message contrary to His revealed
word (cf. Deut. 18:10-22).
14:19. Again a burdened Jeremiah pleads with God, vicariously confessing the sins of the people and urging God
not to destroy His people for the sake of His own reputation among the nations, because of the temple in
Jerusalem, and on the basis of His covenant with His people (v. 21).