Jeremiah Chapter 24
24:7. Although this prophecy has provisional application for the returning exiles in the sixth century B.C., it looks far
beyond to Israel's ultimate regathering under the terms of the new covenant. See the note on 31:31-34.
Jeremiah Chapter 25
25:1. Chapters 25-51 center on God's jurisdiction over the nations and include His special plans for Israel.
25:4. See the note on 7:13.
25:11. The seventy years of captivity have been variously reckoned. Some consider the number 70 to be a mere
round number of a normal life span (cf. Ps. 90:10; Is. 23:15). Others take the 70 years to be literal, but differ as to
the starting point of the period. The two most widely held dates for the years involved in the prophecy are : (1) 605-
536 B.C., beginning with the captivity of Daniel and ending with the return under Sheshbazzar and Zerubbabel (cf.
Dan. 9:1, 2 with 2 Chr. 36:20-23; Ezra 1:1-3); and (2) 586-516 B.C., from the date of Jerusalem's fall until the
rebuilding of the temple by Israel's returning exiles (cf. Hag. 1:1-15).
25:26. See the note on 51:41.
25:28. The cup often used as a symbol of divine judgement (Ps. 75:8; Is. 51:17, 22; Ezek. 23:31-34; Rev. 14:10; 16:
19). Christ drank the cup of divine wrath against sin for all men (cf. Mark 10:38; 14:36; John 18:11). For cup as a
sign of divine blessing, see Psalms 23:5;116:13.
Jeremiah Chapter 26
26:1. Chapters 26-45 focus on Israel's place among the nations. Scholars disagree as to whether the details of
chapter 26 are to be connected with the temple discourse in chapters 7-10. Whether or not this chapter is directly
related to the same occasion as those messages, the theme is largely the same: unless the citizens of Jerusalem
repent, the mere presence of the temple in their midst will not guarantee their survival. Rather, God's chastening
judgement will be as certain as that of Shiloh (v. 6; cf. 7:12), the earlier lodging place of the tabernacle. See the
notes on 1 Samuel 4:3; 7:1, 2.
26:7. The following verses through chapter 29 deal with Jeremiah's controversy with a corrupt officialdom and
priesthood.
26:8. Jeremiah is accused of being a lying prophet who had not only spoken without divine authority but who had
not only spoken without divine authority but who functioned outside of the will of God. These charges constituted a
capital offense (Deut. 18:20-22). Only the protests of the people (v. 16) and the special interceding of important
friends (v. 24) saved Jeremiah from death at this time. Another true prophet did feel the weight of the king's wrath
(vv. 20-23).
26:24. Ahikam had a long record of faithful service at the highest levels. He had been a member of Josiah's
delegation to the prophetess Huldah (2 Kin. 22:12). His continued influence was to be felt through his son
Gedaliah, who was appointed governor of Judah by Nebuchadnezzar at the fall of Jerusalem in 586 B.C.
Jeremiah Chapter 27
27:15-18. Jeremiah's life was often difficult. Not only did he have to deliver an awesome message that left a great
burden on his own heart for the people he loved so greatly, but he also had to face the constant opposition of
Judah's leadership and the false prophets (e.g., 24:9-40; 28:1-29:9). Here as elsewhere, Jeremiah had to confront
these lying prophets and challenge them to produce the fulfillment of their prophecies. One of the tests of true
prophecy, especially those that dealt with the near future was its fulfillment (Deut. 18:21, 22). Other tests required
that: (1) the prophecy be in harmony with prior revelation (Deut. 13:1-3), (2) both the prophecy and the prophet
show evidence of a high moral quality (cf. vv. 8-10 with 23:14-17, 29-40; Ezek. 13:10-16; Mic. 3:5, 8); and (3) the
prophecy must sound a confirmative note in the hearts of true believers (cf. Deut. 18:15-19 with Jer. 23:29; Ezek. 2:
3-7; John 7:17; 1 John 2:20).
Jeremiah Chapters 28
28:5, 6. Jeremiah points out that, humanly speaking, he could wish that Hananiah's prophecy were true.
Unfortunately, without repentance and renewed obedience to the terms of the covenant, Judah will know neither
peace nor the return of the captured sacred vessels.
Jeremiah Chapter 29
29:10. See the note on 25:11.
29:12, 13. For the callswer theme, see the note on 11:11.
29:14. For Israel's regathering, see the note on 23:3.
Jeremiah Chapters 29 and 30.
29:10. See the note on 25:11.
29:12, 13. For the callswer theme, see the note on 11:11.
29:14. For Israel's regathering, see the note on 23:3.
Jeremiah Chapter 30
30:1-3. Chapters 30-33 contain messages of consolation for a troubled people. They will give hope to the righteous
remnant of Judah. For the return from captivity, see the note on 23:3.
30:7. Before the future blessing promised to a repentant and righteous people, will come the time of Jacob’s
trouble. This refers to that great period of Israel’s tribulation (Deut. 4:30; Is. 24-27; Dan. 12:1; Matt. 24:15-28; Rev.
12). That affliction in the end times will be associated with the great judgments involved in the day of the Lord. As a
day of judgment, “the day of the LORD” is characterized by: (1) desolation and fear (Is. 13:6-16; Joel 1:15; 2:1); (2)
darkness and gloom (Joel 2:2, 10; Zeph. 1:15); (3) earthly and celestial phenomena (Is. 13:9, 10, 13; Joel 2:30, 31;
3:14, 15; Amos 5:20; Zeph. 1:15; Zech. 14:1-7; 2 Pet. 3:10); (4) devastation and destruction (Obad. 15, 16; Zeph.
1:14-18); (6) death (46:10; Is. 13:15, 16; Ezek. 30:2; Zeph. 1:17, 18; Zech. 14:1); and (7) unprecedented warfare
(Rev. 16:14). However, when judgment has done its work, Israel shall be saved out of it. Hence, that “day” will also
be characterized by: (1) salvation (Joel 2:20, 32; 3:17; Zech. 14:2, 3); (2) righteousness (2 Pet. 3:13); (3) peace
and prosperity (Joel 3:18, 20; Zech. 14:8-10); (4) the return of the Messiah (Zech. 14:4-7); and (5) His worship and
adoration (Zech. 14:16).
30:11. God is ever with His people even though He may have to chastise them (Heb. 12:5-8). He will not cast off the
one who is truly His (Gen. 28:15; Deut. 31:6-8; Josh. 1:5-9; Heb. 13:5, 6).
30:21, 22. The coming governor … from the midst of the restored people of Israel shall be, as the Jewish Targum
suggests, the Messiah Himself. This verse makes clear that He will combine in Himself the roles of both priest and
king (cf. Ezek. 34:20-24; 37:24-28; Heb. 7:26-8:2; 9:11-15). The phrase from the midst is reminiscent of the earlier
promised prophet (Deut. 18:15-19). For being near to God, see the note on 23:23. For the promise that Israel will
be my people, see Leviticus 26:12 and Hosea 2:23. For a similar application to the church, see 2 Corinthians 6:16.
Jeremiah Chapter 31
31:1-3. God's everlasting love for His people is accompanied by infinite patience. For loving-kindness, see the
notes on 1 Samuel 20:14-17 and Jeremiah 2:2.
31:4. For the term virgin of Israel, see the note on 18:13.
31:6. In addition to the natural sense (as here) of being those who were stationed on hilltops and walls, or in
watchtowers, or were on duty in city or field, especially to warn of possible danger and give protection to the
people, prophets were often called watchmen. See the note on 6:17.
31:7. The remnant here refers to a believing Israel in an eschatological setting (cf. 23:3; Is. 10:20-22; 11:11, 16;
Rom. 11:5).
31:10. See the note on 23:4.
31:15. Matthew finds in Herod's killing of the infants (Matt. 2:16-18) an analogy with Jeremiah's depiction of Rachel
weeping for those who had been lost at the fall of Samaria and those who would yet face a similar fate in the fall of
Jerusalem in 586 B.C.
31:18. A first step in repentance is confession of sin and prayer for the Lord's effective enablement in the believer's
life. True repentance involves the work of the whole person in recognizing and sorrowing over sin, and renouncing
it so as to turn to God in full heart's devotion to His lordship (cf. Ps. 32;51).
Jeremiah Chapter 32
32:8-15. Apparently Jeremiah was the nearest living relative of his nephew, hence the right of redemption was his
(cf. Lev. 25:24 and see the note at Ruth 3:9). Jeremiah's unselfish act at a time (588 B.C.) when Jerusalem's fall
seemed imminent constituted a symbolic action. It demonstrated the certainty of his prophecies concerning Israel's
return to the land and eventual possession of it forever. Jeremiah had performed other symbolic actions (13:1-11;
18:1-6; 27:1-14; 28:10-13; cf. 48:8-13), but this one is perhaps his greatest display of faith. The prophets were
often called upon to dramatize God's purposes (see, for example, Is. 20:2-4; Ezek. 4, 5; 12:3-20; 21:6, 7; 24:15-17;
Hos. 1, 3; Zech. 6:9-15). The entire transaction was in a strictly legal manner. Similar documents recovered from
the Jewish community at Elephantine on Egypt's Nile River illustrate the accuracy and care with which such
transactions were made.
32:21. See the note on 6:12.
32:24. For siege mounts, see the note on 6:6.
32:35. See the note on 7:31, 32.
32:37. For the future regathering of God's remnant, see the note on 23:3.
32:8-44. These verses give further information as to the operation of the new covenant. (See the note on 31:31-
34.) For the term my people, see the note on 30:21, 22.
Jeremiah Chapter 33
33:3. See the note on 11:11.
33:11. For Israel as the bride of the Lord, see 2:1-3:5 and the notes on that section.
33:14-17. The provisions in the Davidic covenant remain in force as they are incorporated into the new covenant.
(See the notes on 23:4, 5; 31:31-34; 2 Sam. 7:12-16.) For the title, The LORD our righteousness, see the note on
23:6. For the relationship of the Abrahamic, the Davidic, and the new covenants, see the notes on 31:31-34 and 2
Samuel 7:12-16.
Jeremiah Chapter 34
34:7. These two key defenses cities were situated southwest of Jerusalem and were located on the main route to
the city. Their fall would mean imminent danger for Judah's capital city. Twenty-one ostraca (inscribed bits of
pottery) have been recovered from the fortress at Lachish, 25 miles southwest of Jerusalem, and furnish
supplemental details of the conditions described here. Ostracon IV reports the following situation at Lachish shortly
before its fall: " And he [Ya' ush] would know, concerning the beacons of Lachish, that we are watching, according
to the instructions that my lord has given, for we do not seen [the signals of] Azekah!"
34:8, 9. The Hebrew laws concerning slavery and the liberation of slaves (Ex. 21:1-11; Lev. 25:39-55; Deut. 15:1,
12-18) had apparently not been kept in force. Zedekiah's proclamation went beyond freeing slaves after six years'
service and gave liberty to all. However, unless people enter into the freedom that the truth supplies (cf. John 8:32-
36), there can be no liberty. Hence, the liberated slaves were quickly reenslaved (v. 11).
Jeremiah Chapter 35
35:2. The Rechabites were descended from the Kenites (cf. Judg. 1:16; 1 Chr. 2:55). Their way of life was nomadic
and austere, and their prohibition of wine recalled the Nazarite vows. See the notes on Judges 13:5 and 2 Kings 10:
15.
Jeremiah Chapter 36
36:4. Baruch was Jeremiah's scribe. This verse indicates that he had a large part in the recording Jeremiah's
prophecies (cf. 45:1). Baruch remained faithful to the Lord and Jeremiah, and was rewarded by being spared
during the fall of Jerusalem (45:5). He subsequently accompanied Jeremiah into Egypt where he disappears from
the canonical record. Doubtless because of his long association with Jeremiah, several ancient books, whose true
authors are unknown, bear his name.
36:21-23. Unlike the godly Josiah who repented at the hearing of the Lord's message on a scroll (2 Kin. 22:10, 11),
the godless Jehoiakim destroyed the roll. However, the message was rewritten with additional prophecies. The
extent of the material in the earlier scroll is not known. Jehoiakim's action and Jeremiah's dictation of his message
again may have had something to do with the final arrangement of Jeremiah's prophecies.
Jeremiah Chapter 37
37:5. Help from the Egyptian forces probably came as a result of a request from Zedekiah (cf. Ezek. 17:11-21). The
Egyptian Pharaoh was Apries (588-568 B.C.). Hope for permanent help from this Pharaoh was foolish, for he had
political difficulties that led to his overthrow.
37:15. Cisterns or abandoned wells were frequently used as places of imprisonment or for the disposal of slain
bodies in the ancient Near East (cf. 38:6, 13; 41:9; Gen. 37:24).