Jeremiah Chapter 15
15:6. God's repenting is anthropomorphic language. From a human point of view God's relenting of the threatened
calamity against Judah may seem to be a change of mind. However, His hand will stretch out in judgement against
them. See the note on 6:12.
15:10-21. These verses contain Jeremiah's personal lamentations over his lot in life (v. 10), and over his great
lonliness (vv. 15-18). To these very human sorrows the Lord has comforting replies: Jeremiah will be vindicated (vv.
11-14), and God's prophet will be fortified against danger in difficult times (vv. 19-21).
Jeremiah Chapter 16
16:2. Chapters 16 and 17 continue the theme of Jeremiah's life in the light of the coming judgement. In the face of
the horrible specter of death, destruction, and deportation, Jeremiah is neither to marry nor to grieve for the
objects of God's just judgement.
16:14, 15. God includes a reassuring hope to Jeremiah. After Judah has paid for its sins and the divine purposes
have been realized, God will regather His people to the land in a deliverance from the nations that surpasses that
of Israel's redemption from Egypt. Nevertheless, Judah must first be judged (vv. 16, 17).
16:19-21. God's name will be vindicated and the Gentiles may even come to know him as LORD. See the note on
12:14-17.
Jeremiah Chapter 17
17:2. Judah's idolatry is portrayed and condemned. See the notes on Judges 2:11-15 and 3:6, 7.
17:6. Heath probably means some type of juniper whose roots do not extend to the water table below.
17:9, 10. The heart (cf. Prov. 4:23) means man's innermost being. The bent of man's natural disposition, apart
from God's redeeming grace, is described as deceitful (lit., crooked) and desperately wicked (incurably sick).
Therefore, man cannot trust his own heart but must leave all to God who alone knows the heart but must leave all
to God who alone knows the heart and judges all men fairly. Only a person with a redeemed heart can live in
proper fellowship with God (Job 11:13; 1 John 3:18-24).
17:11. This patridge may have been a type of sand grouse. As the hatched offspring soon recognized that another
type of bird had been sitting on the eggs and so left the false mother, so a man's ill-gotten gain will leave him and
he will be shown to be a fool.
17:14-18. Jeremiah renews his plea for vindication and help. He prays not to be rescued from the persecution but
to be delivered through it (cf. James 1:2-4; 1 Pet. 1:3-7; 4:12-19).
17:19. Jeremiah next denounces Judah's false legalism (17:19-20:18).
17:20-27. Because the personal observance of the sabbath recognized God as Creator and Preserver of the world
and was a distinct obligation of the revealed law of God (Ex. 20:8-11; Deut. 5:11-15; Ezek. 20:12-24; 22:8, 26;
23:38), its profanation necessitated Judah's judgement (cf. 21:14). Conversely, a future Israel will be blessed for its
sabbath-keeping (Is. 56:2; 58:13, 14;66:22-24; Ezek. 44:24; 45:17; 46:1-4).
Jeremiah Chapter 18
18:13. Virgin (daughter of) is a set phrase that often refers to certain nations or peoples.
18:14. Various translation problems attend this verse. Some suggest that field should be changed to read a word
of closely related Hebrew consonants-"mountain." Likewise, the verb forsaken is taken by some as "cease to flow."
In any case, the application is clear. Although the supply of snow and waters is dependable, Judah has been fickle
and unfaithful.
18:18. Jeremiah again lets his readers understand some of the constant persecution he faces (cf. 11:18, 19) and
renews his plea for safety and deliverance from the designs of evil men (cf. Ps. 43:1; 59:1, 2).
Jeremiah Chapter 19
19:5, 6. See the note on 7:31, 32.
19:9. This gruesome prophecy (cf. Lev. 26:29; Deut. 28:53-57) literally came to pass in each of Jerusalem's great
captivities, 586 B.C. (cf. Lam. 2:20; 4:10) and A.D. 70 (see Josephus Wars of the Jews 6.4). This also occurred in
an earlier siege of Samaria by the Arameans (2 Kin. 6:26-31).
Jeremiah Chapter 20
20:1, 2. This is not the Pashur of 21:1; 38:1. This Pashur was a priest and chief officer of the temple police.
Because another is mentioned later as holding this position (29:25, 26), Pashur either died soon after this or may
have been carried away captive in the siege of Jerusalem in 598/597 B.C.
20:3. Pashur is given a name that symbolizes the great terror that will come upon Judah and Jerusalem. The
Hebrew Magor-missabib, "Terror on Every Side," is often used by Jeremiah (6:25; 20:3, 10; 46:5; 49:29; Lam. 2:22).
20:7. Jeremiah often allows the reader to see his inner turmoil in the midst of his continuous persecution. It will not
do to attempt to soften the language as some have suggested. The believer is at times so overcome by
circumstances that he says things that on more sober reflection are, at best, inadvisable (cf. Ps. 73:1-22). The verb
translated deceived is a strong one and can be translated "seduced" (cf. Ex. 22:16; 1 Kin. 22:20-22). Jeremiah
complains that God had overpowered him when He called him. But God had warned him of all that he would face
right from the start (1:18), and had reassured His prophet on several occasions. (cf. 11:18-12:17; 15:10-21;
17:7-18). However black the circumstance, the believer must come to trust in God's abiding presence with him (cf.
Josh. 1:5; Heb.13:5, 6).
Jeremiah Chapter 21
21:1. Chapters 21-24 deal with Judah's false leadership. This Pashur is to be differentiated from Pashur ben Immer
(20:1-6). The similarity in names may account for the placement of chapter 21 after chapter 20, even though the
events of the present chapter occur sometime later in the days of King Zedekiah. Indeed, this chapter must be
dated about 589/588 B.C., near to the events described in Jeremiah 37:1-10. Zephaniah the son of Maaseiah is
also mentioned in Jeremiah 37:3 and seems less hostile to Jeremiah than were many of the priests (cf. 29:25, 26).
21:5. For the theme of the outstretched hand, see the note on 6:12.
21:7. All of this came to pass literally (see 39:1-10; 52:1-30; 2 Kin. 25:1-25; 2 Chr. 36:17-21).
21:8. For the theme of the two days, see the note on 6:16.
21:11,12. Zedekiah (together with his court) is charged with giving heed to the Lord's words of instruction and
warning as the representative of the house of David. Though he was a wicked king who had failed to appropriate
the available blessings of the Davidic covenant (see the note on 2 Sam. 7:12-16), still, he was David's descendant
and heir, and needed to be reminded of his special God-given responsibilities. Note on the similar divine challenge
to Ahaz in Isaiah 7:2, 13.
Jeremiah Chapter 22
22:1, 2. Chapter 22 is probably placed here because it, like chapter 21, contains messages that were addressed to
the house of the king of Judah and concerns the throne of David ( cf. 21:11, 12). Several kings appear to be in the
view in this chapter: Jehoiakim (vv. 1-9, 13-23), Jehoahaz (vv. 10-12), and Jehoiachin (vv. 24-30). Chronologically,
the events of this chapter precede those of chapter 21.
22:3. See the note on 7:6.
22:10-12. Shallum (or Jehoahaz) was taken captive to Egypt by Pharaoh-nechoh on his return from Haran in 609
B.C. See the Introduction to Jeremiah and the notes on 2 Kings 23:28-35.
22:18, 19. Jehoiakim appears to have died in ignominy (cf. 36:30, 31 and the note on 2 Kin. 24:10-16).
22:24. The young Coniah (or Jehoiachin), the son of Jehoiakim, was carried away captive in Nebuchadnezzar's
second campaign against Jerusalem (598/597 B.C. See the note on 2 Kings 25:27-30.
22:30. Childless means that none of Jehoiachin's seven sons (1 Chr. 3:17, 18) would succeed him on the throne of
Judah, nor would any of his natural descendants succeed him. Although Jesus' paternal ancestors through Joseph
include Jehoiachin (Matt. 1:11-16), the line of descent is thus recorded only to show Jesus' legal right to the throne
of David. Because Jesus was virgin-born (Matt. 1:18; Luke 1:34-36), hence not the natural son of Joseph, the
pronouncement against Jehoiachin's line is not contradicted.
Although Jehoiachin's line grandson Zerubbabel was governor of Judah (Ezra 3:2; Neh. 12:1), he was never Israel's
king. Thus, the human kingship of Israel and Judah ended with the sixth century B.C. Note also that Jesus' human
descent is apparently traced through Mary, a descendant of David through his son Nathan (not the prophet), not
Solomon (Luke 3:23-31). Therefore, heir to David's throne through both parents, as the virgin-born son of Mary,
Christ did not abrogate the prophetic curse against Jehoiachin's line. Rather, the great accuracy and
trustworthiness of the Scriptures are again demonstrated.
Jeremiah Chapter 23
23:3. That this prophecy looks beyond the returning exiles of Judah to the eschatological scene is clear from the
universal scope of the context. The prophets repeatedly predict at God will regather His people in the distant
future, that they will turn to the Messiah, and enter into His millennial kingdom (cf. 31:1-14, 23-37; 33:14-26; Is.
10:20-23; Ezek. 36; 37:15-28; Joel 2:32; Mic. 2:12, 13; 4:1-8; 5:7, 8; 7:18-20; Zech. 8:6-8).
23:4. The word shepherds is the same as that translated "pastors" in verse 1. In contrast to Judah's wicked
pastors, God will give His people a good One. The whole passage (vv. 1-8) is taken from the imagery of
shepherding. God Himself, as a Good Shepherd, will gather together the scattered sheep of Israel and will give
them new shepherds who will serve under the Chief Shepherd (cf. 1 Pet. 5:4) of the flock (cf. Is. 10:20-22; Ezek.
34:22-24). The theme of the shepherd is a familiar one in the Scriptures. It was assumed by God as He led Israel
(Ps. 80:1), while seeing to their needs (Ps. 23:1, 2), and protecting and guiding them in accordance with His good
purposes for them (cf. Is. 40:9-20 with Ezek. 34:12; Zech. 9:15, 16).
As noted previously ( see the notes at 3:15 and 10:1), Israel's leaders were charged with the care of God's people
as a shepherd would watch over his flock ( Num. 27:17); but too often they proved to be false shepherds (cf. 2:8;
10:21; 25:32ff.; Ezek. 34:2ff.; Zech. 10:2ff.; 11:4ff.). Accordingly, God announced through His prophets that He
would send His own true Shepherd, the Messiah, who would save and care for His flock (Ezek. 34:22-24). Christ
affirmed that He was that Good Shepherd who, as a smitten Shepherd (cf. Zech. 13:7), would lay down His life for
the sheep (John 10:11ff.).
The writer of Hebrews (Heb. 13:20, 21) points out that Christ is also that Great Shepherd who sees to the maturing
and well-being of His believing flock (cf. 1 Pet. 2:25). Peter affirms that Christ is the Chief Shepherd who has
entrusted His work to other "under shepherds" until He Himself shall come again for His flock (1 Pet. 5:4), so that it
is no accident that one of the terms for pastor in the New Testament "shepherd" and that Paul could instruct the
Ephesian elders in "shepherding" (Acts 20:17-38).
23:5. The phrase the days come refers to the messianic era (cf. 31:27-40), when the righteous Branch (cf. Zech.
3:8; 6:12 with Is. 11:1) of the Lord (Is. 4:2) will "grow up unto David" (33:15). Jeremiah 23:5-8 looks forward to the
time when the Messiah, Israel's Shepherd and King will sit on the throne of David (cf. 33:14-26; Ezek. 34:22-31;
37:22-28) in fulfillment of the promises of the Davidic covenant (see the note on 2 Sam. 7:12-16). His reign will be a
time of renewed peace, justice, and righteousness (cf. 32:37-44; 33:10-13; Is. 2:1-4; 11:1-12:6; 35:1-10; Ezek.
34:25-31; 36:26-28; Mic. 4:1-5).
23:6. The Messiah's title THE LORD OUR RIGHTEOUSNESS will also be given to Jerusalem (33:14-16) because
the Righteous One will be there (cf. Ezek. 48:35; Joel 3:17, 21). In the Old Testament, God's name is recorded as
being on the temple (7:10-14, 30; 32:34; 34:15; 1 Kin. 8:43; 2 Chr. 6:33), the city of Jerusalem (25:29; 33:14-16;
Dan. 9:18), and His people, both Israel (14:9; 2 Chr. 7:14; Is. 4:1; 63:19; Dan. 9:19) and among the Gentiles (Amos
9:12). Jeremiah also identifies himself by the title (15:16). In the New Testament that name becomes particularly
identified with God's Son, Jesus Christ (Acts 5:41; 3 John 7; Rev. 2:13; 3:12; 22:4).
23:23. Although God is often revealed in the Old Testament as at hand (i.e., near or immanent in earth's activities,
especially in relation to Israel's worship, Is. 65:5; or in the experiences of those who are His own, Ps. 85:10; 145:18;
Is. 50:8), the remark here stresses that God's nearness to His people is not to be taken as a mere confession with
no reality in their lives (cf. 7:4; 12:2). Moreover, we are to be reminded that God is also afar off (i.e., distant or
transcendent, Ps. 139:2), One who sovereignly directs the affairs of earth's history in accordance with His wise and
holy purposes (cf. Is. 40:21-23; 44:24-45:6; Ps. 103:19-22; Dan. 2:20, 21; 4:34-37). God longs to draw near to His
people, but His presence is not to be taken for granted, nor can He be manipulated for selfish gain (cf. 8:8, 9;
18:18).
23:25. In the Old Testament, God usually spoke to His servants directly (cf. 1:4-10; Is. 8:1) or in a vision (1:11, 13;
Is. 1:1; 6:1; Ezek. 1:1; Dan. 7:1). God did at times use dreams to reveal His will own (Gen. 28:11-17), especially to
equip His servants who would labor in foreign cultures where dreams and their interpretations were regarded as
particularly important (e.g., Joseph, Gen. 37:5-11;40:5-22; 41:1-36; and Daniel, Dan. 2:1-45; 4:4-27).
23:23. The Hebrew word translated burden can also mean "oracle." Coming from a root meaning to "lift up," it
signifies that which God places upon the prophet's heart to bear. Its message may either be one of judgement (Is.
13:1; 15:1; Ezek. 12:10) or of promise (Zech. 12:1-10). There is a word and thought play here. Apparently
Jerusalem's false prophets made a charade of this word, chiding Jeremiah as to the burden of the day. In the
Lord's reply, the Hebrew text reads literally, "What burden?" The ancient Greek and Latin versions render this
phrase, "You are the burden!" In the either case, the Lord goes on to tell the false prophets plainly that they are to
stop claiming that they speak the burden of the Lord. They will find their own words to be a burden too heavy to
bear, and God will in turn cast them off as burden that He will no longer carry.