7. Sabbath Reading: Jeremiah 43-45 and Commentary
Chapter 43
43:1 Now it happened, when Jeremiah had stopped speaking to all the people all the words of the LORD their God, for which the LORD their God had sent him to them, all these words,
43:2 that Azariah the son of Hoshaiah, Johanan the son of Kareah, and all the proud men spoke, saying to Jeremiah, "You speak falsely! The LORD our God has not sent you to say, 'Do not go to Egypt to dwell there.'
43:3 "But Baruch the son of Neriah has set you against us, to deliver us into the hand of the Chaldeans, that they may put us to death or carry us away captive to Babylon."
43:4 So Johanan the son of Kareah, all the captains of the forces, and all the people would not obey the voice of the LORD, to remain in the land of Judah.
43:5 But Johanan the son of Kareah and all the captains of the forces took all the remnant of Judah who had returned to dwell in the land of Judah, from all nations where they had been driven;
43:6 men, women, children, the king's daughters, and every person whom Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam, the son of Shaphan, and Jeremiah the prophet and Baruch the son of Neriah.
43:7 So they went to the land of Egypt, for they did not obey the voice of the LORD. And they went as far as Tahpanhes.
43:8 Then the word of the LORD came to Jeremiah in Tahpanhes, saying,
43:9 "Take large stones in your hand, and hide them in the sight of the men of Judah, in the clay in the brick courtyard which is at the entrance to Pharaoh's house in Tahpanhes;
43:10 "and say to them, 'Thus says the LORD of hosts, the God of Israel: "Behold, I will send and bring Nebuchadnezzar the king of Babylon, My servant, and will set his throne above these stones that I have hidden. And he will spread his royal pavilion over them.
43:11 "When he comes, he shall strike the land of Egypt and deliver to death those appointed for death, and to captivity those appointed for captivity, and to the sword those appointed for the sword.
43:12 "I will kindle a fire in the houses of the gods of Egypt, and he shall burn them and carry them away captive. And he shall array himself with the land of Egypt, as a shepherd puts on his garment, and he shall go out from there in peace.
43:13 "He shall also break the sacred pillars of Beth Shemesh that are in the land of Egypt; and the houses of the gods of the Egyptians he shall burn with fire." ' "
Chapter 44
44:1 The word that came to Jeremiah concerning all the Jews who dwell in the land of Egypt, who dwell at Migdol, at Tahpanhes, at Noph, and in the country of Pathros, saying,
44:2 "Thus says the LORD of hosts, the God of Israel: 'You have seen all the calamity that I have brought on Jerusalem and on all the cities of Judah; and behold, this day they are a desolation, and no one dwells in them,
44:3 'because of their wickedness which they have committed to provoke Me to anger, in that they went to burn incense and to serve other gods whom they did not know, they nor you nor your fathers.
44:4 'However I have sent to you all My servants the prophets, rising early and sending them, saying, "Oh, do not do this abominable thing that I hate!"
44:5 'But they did not listen or incline their ear to turn from their wickedness, to burn no incense to other gods.
44:6 'So My fury and My anger were poured out and kindled in the cities of Judah and in the streets of Jerusalem; and they are wasted and desolate, as it is this day.'
44:7 "Now therefore, thus says the LORD, the God of hosts, the God of Israel: 'Why do you commit this great evil against yourselves, to cut off from you man and woman, child and infant, out of Judah, leaving none to remain,
44:8 'in that you provoke Me to wrath with the works of your hands, burning incense to other gods in the land of Egypt where you have gone to dwell, that you may cut yourselves off and be a curse and a reproach among all the nations of the earth?
44:9 'Have you forgotten the wickedness of your fathers, the wickedness of the kings of Judah, the wickedness of their wives, your own wickedness, and the wickedness of your wives, which they committed in the land of Judah and in the streets of Jerusalem?
44:10 'They have not been humbled, to this day, nor have they feared; they have not walked in My law or in My statutes that I set before you and your fathers.'
44:11 "Therefore thus says the LORD of hosts, the God of Israel: 'Behold, I will set My face against you for catastrophe and for cutting off all Judah.
44:12 'And I will take the remnant of Judah who have set their faces to go into the land of Egypt to dwell there, and they shall all be consumed and fall in the land of Egypt. They shall be consumed by the sword and by famine. They shall die, from the least to the greatest, by the sword and by famine; and they shall be an oath, an astonishment, a curse and a reproach!
44:13 'For I will punish those who dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by famine, and by pestilence,
44:14 'so that none of the remnant of Judah who have gone into the land of Egypt to dwell there shall escape or survive, lest they return to the land of Judah, to which they desire to return and dwell. For none shall return except those who escape.' "
44:15 Then all the men who knew that their wives had burned incense to other gods, with all the women who stood by, a great multitude, and all the people who dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying:
44:16 "As for the word that you have spoken to us in the name of the LORD, we will not listen to you!
44:17 "But we will certainly do whatever has gone out of our own mouth, to burn incense to the queen of heaven and pour out drink offerings to her, as we have done, we and our fathers, our kings and our princes, in the cities of Judah and in the streets of Jerusalem. For then we had plenty of food, were well-off, and saw no trouble.
44:18 "But since we stopped burning incense to the queen of heaven and pouring out drink offerings to her, we have lacked everything and have been consumed by the sword and by famine."
44:19 The women also said, "And when we burned incense to the queen of heaven and poured out drink offerings to her, did we make cakes for her, to worship her, and pour out drink offerings to her without our husbands' permission?"
44:20 Then Jeremiah spoke to all the people; the men, the women, and all the people who had given him that answer; saying:
44:21 "The incense that you burned in the cities of Judah and in the streets of Jerusalem, you and your fathers, your kings and your princes, and the people of the land, did not the LORD remember them, and did it not come into His mind?
44:22 "So the LORD could no longer bear it, because of the evil of your doings and because of the abominations which you committed. Therefore your land is a desolation, an astonishment, a curse, and without an inhabitant, as it is this day.
44:23 "Because you have burned incense and because you have sinned against the LORD, and have not obeyed the voice of the LORD or walked in His law, in His statutes or in His testimonies, therefore this calamity has happened to you, as at this day."
44:24 Moreover Jeremiah said to all the people and to all the women, "Hear the word of the LORD, all Judah who are in the land of Egypt!
44:25 "Thus says the LORD of hosts, the God of Israel, saying: 'You and your wives have spoken with your mouths and fulfilled with your hands, saying, "We will surely keep our vows that we have made, to burn incense to the queen of heaven and pour out drink offerings to her." You will surely keep your vows and perform your vows!'
44:26 "Therefore hear the word of the LORD, all Judah who dwell in the land of Egypt: 'Behold, I have sworn by My great name,' says the LORD, 'that My name shall no more be named in the mouth of any man of Judah in all the land of Egypt, saying, "The Lord GOD lives."
44:27 'Behold, I will watch over them for adversity and not for good. And all the men of Judah who are in the land of Egypt shall be consumed by the sword and by famine, until there is an end to them.
44:28 'Yet a small number who escape the sword shall return from the land of Egypt to the land of Judah; and all the remnant of Judah, who have gone to the land of Egypt to dwell there, shall know whose words will stand, Mine or theirs.
44:29 'And this shall be a sign to you,' says the LORD, 'that I will punish you in this place, that you may know that My words will surely stand against you for adversity.'
44:30 "Thus says the LORD: 'Behold, I will give Pharaoh Hophra king of Egypt into the hand of his enemies and into the hand of those who seek his life, as I gave Zedekiah king of Judah into the hand of Nebuchadnezzar king of Babylon, his enemy who sought his life.' "
Chapter 45
45:1 The word that Jeremiah the prophet spoke to Baruch the son of Neriah, when he had written these words in a book at the instruction of Jeremiah, in the fourth year of Jehoiakim the son of Josiah, king of Judah, saying,
45:2 "Thus says the LORD, the God of Israel, to you, O Baruch:
45:3 'You said, "Woe is me now! For the LORD has added grief to my sorrow. I fainted in my sighing, and I find no rest." '
45:4 "Thus you shall say to him, 'Thus says the LORD: "Behold, what I have built I will break down, and what I have planted I will pluck up, that is, this whole land.
45:5 "And do you seek great things for yourself? Do not seek them; for behold, I will bring adversity on all flesh," says the LORD. "But I will give your life to you as a prize in all places, wherever you go." ' "
The Book of the Prophet JEREMIAH
<Page 343>
INTRODUCTION
1. Title.-The book is named after its principal character, Jeremiah. In Hebrew the name
appears in two forms: (1) Yirmeyahu (chs. 1:1, 11; 29:27; 36:4; etc.), and (2) Yirmeyah
(chs. 27:1; 28:5, 6, 10, 11, 12, 15; 29:1; etc.). The Greek equivalent for both forms
is Ieremias, from which our English, "Jeremiah," is derived. The meaning of the name is
uncertain. The second half, Yahu, or Yah, stands for Yahweh (see Vol. I, pp. 171-173;
see on Ex. 15:2; Ps. 68:4). According to the Aramaic papyri of the 5th century b.c.
Yahu was a regular form of the divine name among the Jewish colonists on the island of
Elephantine in Upper Egypt (see Vol. III, pp. 79-83). The first half of the name has
been variously interpreted as meaning "casts," "exalts," "establishes," etc. Hence
"Jeremiah" may mean "Yahweh establishes," or "Yahweh casts," etc.
The opening words of the prophecy constitute a title to the book: "The words of
Jeremiah." In the LXX the opening phrase reads: "The word of God that came to
Jeremiah," which is similar to the introductory phrases commonly used in other
prophetic books of the OT (see Eze. 1:3; Hosea 1:1; Joel 1:1; etc.).
2. Authorship.-Jeremiah was the author of at least the major portion of the book. The
actual writing was done by his trusted secretary, Baruch, the son of Neriah (see ch.
36:4, 27, 28, 32). Baruch may also have collected, edited, and preserved the material
in the book, and may possibly have contributed to the biographical narratives it
contains. His position as "the scribe" and secretary of Jeremiah implies that Baruch
was well educated. According to Josephus (Antiquities x. 9. 1), Baruch came from a
distinguished family in Judah. It appears that his brother was Zedekiah's
quartermaster, who went with the king to Babylon (see on Jer. 51:59). His high
character and influence are shown by the fact that the remnant who wished to flee to
Egypt charged Baruch with influencing the prophet against them (see ch. 43:3), also by
the fact that some spurious writings were later issued under his name. One of these,
the book of Baruch, is found in the Apocrypha. Ever loyal to Jeremiah, he went with him
to the land of Egypt when the prophet was forced to accompany the remnant of Judah to
that land (see ch. 43:5-7).
<Page 344>
The closing chapter of the book (ch. 52) consists of a historical summary-not a
prophecy-that extends to a time far beyond the known ministry of Jeremiah, and that was
probably written by a later hand. Whoever the writer may have been, he was careful to
make it clear that this chapter was not the work of the prophet Jeremiah. Before adding
this historical appendix he wrote, "Thus far are the words of Jeremiah" (ch. 51:64).
The book of Jeremiah itself contains an account of how the first two editions of this
prophecy were written (see ch. 36). For more than a score of years Jeremiah had been
seeking to persuade the people of Judah to turn to God with real heart religion. In the
fourth year of Jehoiakim (604 b.c.) he was commanded by God to put the main substance
of his preaching into writing so that it could be read publicly by his secretary (ch.
36:1, 2). In response to this command, Jeremiah dictated to Baruch the words of the
first edition on a roll of parchment (ch. 36:1-4, 17, 18; PK 432). Baruch was then
given the dangerous task of reading these words to the people in the Temple on a fast
day (ch. 36:5-8).
Later, when one of Jehoiakim's officers, Jehudi, read the scroll to the king,
Jehoiakim angrily snatched it, cut it with a penknife, and threw it into the fire (ch.
36:20-23). This made necessary the rewriting of the earlier messages (see ch. 36:27,
28, 32). Again, Baruch wrote the words at the dictation of Jeremiah. This second copy
was a new and larger edition, containing not only the former messages, but additional
messages as well (see ch. 36:32).
The book of Jeremiah strikingly reveals the rich personality of its author. His
exquisitely sensitive nature is reflected in a number of passages which have been
called his "confessions" (chs. 11:18-23; 12:1-5; 15:10-18; 17:14-18; 18:18-23; 20:7-18;
cf. chs. 1:4-10; 6:11; 8:21 to 9:1). These passages give us a spiritual autobiography
of this man of God. Jeremiah was naturally shy and retiring, and frequently struggled
with great inner conflicts. But through divine power he developed a spiritual courage
that made him a mighty hero for God.
In addition to this group of deeply personal passages the book of Jeremiah contains a
series of biographical and historical narratives. More can be known of the life and
ministry of Jeremiah than of the life and ministry of the writers of the other
prophetic books. In fact one scholar, A. B. Davidson, has affirmed that this book
"does not so much teach religious truths as present a religious personality"
(Hastings, Dictionary of the Bible, vol. 2, p. 576).
Jeremiah lived at Anathoth (chs. 1:1; 29:27), the modern Rƒs el-Kharr–beh, about
2-1/2 mi. (4 km.) northeast of Jerusalem. He was of priestly descent (ch. 1:1). His
father was Hilkiah, who is doubtless to be distinguished from the high priest of that
name who discovered the book of the law (see 2 Kings 22:8). Jeremiah's father is
designated as "of the priests" and not "the priest" or "the high priest." The fact that
Jeremiah lived at Anathoth implies that he was probably a descendant of Eli and
belonged to the line of Abiathar, whom Solomon deposed from the high priesthood (see on
1 Kings 2:26, 27).
Jeremiah's call to the prophetic office came in 627/626 b.c., the 13th year of Josiah's
reign (ch. 1:2; see pp. 18, 19; also Vol. II, p. 77). Soon thereafter God bade the
prophet to preach in Jerusalem (ch. 2:2). He did not confine his ministry to Jerusalem,
but conducted a preaching tour through the cities of Judah (ch. 11:6; PK 428). Upon his
return to Anathoth his fellow townsmen formed a plot to take his life (ch. 11:18-23).
To escape these persecutions he seems to have transferred his residence to Jerusalem.
Here another attempt was made on <Page 345> his life. His bold prediction in the
beginning of the reign of Jehoiakim, son of Josiah, that the Temple would become like
Shiloh, angered the priests, false prophets, and people in Jerusalem, and they demanded
that Jeremiah be put to death (ch. 26:6-11). However, the princes arose to his defense
(ch. 26:16).
Later, when Nebuchadnezzar's army withdrew from the final siege of Jerusalem for a time
to meet the threat posed by the approach of the king of Egypt, Jeremiah was arrested
when he attempted to go to Anathoth (ch. 37:11-15). The prophet was accused of
deserting to the Chaldeans and was again beaten and imprisoned. In fact he nearly lost
his life in the miry dungeon of Malchiah (see ch. 38:6), but was rescued by Ebed-melech
the Ethiopian (see ch. 38:7-13). However, Zedekiah apparently kept him in prison, where
he remained until Jerusalem fell (ch. 38:14-28).
After the desolation of Jerusalem, Nebuchadnezzar gave the prophet his freedom and
allowed him the choice of remaining in Palestine or accompanying the captives to
Babylon (see ch. 40:1-5). Jeremiah chose to remain with the remnant in Palestine,
under their newly appointed governor, Gedaliah (ch. 40:6). After the murder of
Gedaliah a remnant of the Jews under Johanan fled to Egypt, contrary to Jeremiah's
advice, and took the prophet with them (chs. 42; 43). There at Tahpanhes, Jeremiah
predicted the invasion of Egypt by Nebuchadnezzar (ch. 43:8-13), and gave his last
message of warning to the Jews who had fled there (ch. 44). It was apparently in this
foreign land that the career of the great prophet came to an end.
A brief note on the differences between the text of the LXX and that of the Hebrew is
in order. One striking difference is in the arrangement of the prophecies dealing with
foreign nations. In the Hebrew text these prophecies are found in chs. 46 to 51, but in
the LXX they are found in chs. 25:14 to 31:44. There is also a difference in the order
of dealing with the various nations. In the Hebrew the order is: Egypt, Philistia,
Moab, Ammon, Edom, Damascus, Kedar and Hazor, Elam, and Babylon; in the LXX the order
is: Elam, Egypt, Babylon, Philistia, Edom, Ammon, Kedar and Hazor, Damascus, and Moab.
There are also variations in text. It has been estimated that the LXX is approximately
1/8, or about 2,700 words, shorter than the Hebrew. The LXX generally does not employ
the phrase "saith the Lord" when it is used parenthetically, and such titles as "the
prophet" after Jeremiah's name, and "the king" after the name of the ruling monarch. In
the main, the same is true of such divine titles as "the God of Israel" or "the God of
hosts."
Certain whole sections consisting of several verses also do not appear. The following
are the most noteworthy of these: ch. 8:10b-13a; ch. 10:6-10; ch. 17:1-5a; (ch. 34 in
LXX) ch. 27:1, 7, 13, 21; (ch. 36 in LXX) ch. 29:16-20; (ch. 40 in LXX) ch. 33:14-26;
(ch. 46 in LXX) ch. 39:4-13; (ch. 31 in LXX) ch. 48:45-47; (ch. 28 in LXX) ch.
51:44c-49a; and ch. 52:27b-30. Besides these there are minor variations having to do
mainly with phrases and single words.
To explain these textual variations some scholars have resorted to the theory of a
double recension of the book of Jeremiah. They suppose that one of these was produced
in Palestine, and the other in Egypt. Others think that the translator of the LXX
deliberately shortened the text by omitting repetitions, simplifying the style, and
abbreviating difficult readings. It is thought by conservative scholars that there may
be some truth in this second theory. For example, that the omission of ch. 8:10b-12 in
the LXX may be due to its similarly to ch. 6:12-15. <Page 346> Again, it is held that
the omission of one or two passages may be due simply to the error of the eye in
skipping from one line to another with a similar ending and thus leaving out the
intervening material, an omission called homoeoteleuton.
The variations discussed above, although more extensive than in the other books of the
OT, do not substantially affect the basic theme or pattern of the book. It may be that
a careful study of some of the Dead Sea scrolls (see pp. 86-88; Vol. I, pp. 31, 32)
will throw further light on the text of Jeremiah.
3. Historical Setting.-During the early days of Jeremiah's ministry three great powers,
Assyria, Egypt, and Babylon, were struggling for supremacy. Under Ashurbanipal
(669-627? b.c.) Assyria had reached its peak, and was now on the decline (see Vol. II,
pp. 65, 66). Egypt had thrown off the Assyrian yoke and was endeavoring to regain its
former dominance in Near Eastern affairs (see Vol. II, pp. 89-92). With Nabopolassar's
accession to the throne of Babylon in 626 b.c., the rise to power of the Neo-Babylonian
Empire began. The fate of Assyria was sealed by the fall of Nineveh (612 b.c.), and the
new Babylonian Empire became the dominant power in Western Asia. Under Necho II, Egypt
challenged the sudden rise of Babylon to power. Nebuchadnezzar II, Nabopolassar's son,
successfully met that challenge at the battle of Carchemish, 605 b.c., and Babylon
replaced Assyria as a world empire (see pp. 505, 506; Vol. II, pp. 93, 94).
Jeremiah, during the last 40 years of Judah's existence as a kingdom, bore messages of
reform and revival to five kings: Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and
Zedekiah. A brief summary of each reign follows:
a. Josiah (640-609 b.c.). After more than a half century of moral and spiritual
deterioration under Manasseh (see 2 Kings 21:1-18; 2 Chron. 33:1-20) and Amon
(see 2 Kings 21:19-25; 2 Chron. 33:21-25), Judah had once again a king noted for
his piety and religious zeal for God. Josiah was only eight years of age when he
began to reign (2 Kings 22:1). When he was only about 20 years of age, he
introduced a number of reforms, abolishing first the high places of idol worship
(see 2 Chron. 34:3). He was aided in his work by Jeremiah, who received his call to
public ministry in the king's 13th year. Josiah aimed to rid the land of idolatry
by force and to re-establish the worship of God (2 Chron. 34). In connection with
the cleansing and repairing of the Temple in the 18th year of Josiah's reign, a
copy of "the book of the law" was discovered (2 Kings 22:3-20). The discovery led
to an intensification of Josiah's reform movement throughout the land. This reform
was even extended to former territory of the northern kingdom (2 Kings 23:15-20;
2 Chron. 34:6, 7), the decline of the Assyrian Empire making such an extension
possible.
King Josiah met an untimely death as a result of his presumptuous interference with
Necho II of Egypt at Megiddo, 609 b.c. (see p. 505; also Vol. II, pp. 94, 95;
2 Kings 23:29, 30; 2 Chron. 35:20-24). His death was a real loss to the nation and
he was deeply mourned by the people of Judah (2 Chron. 35:24, 25).
b. Jehoahaz (609 b.c.). Also known as Shallum (see on 1 Chron. 3:15). After Josiah
died the people of the land placed Jehoahaz on the throne, presumably because of
his pro-Babylonian sympathies (see on 2 Kings 23:30; 2 Chron. 36:1). After
Jehoahaz had reigned only three months Necho II, evidently returning from his
campaign to the north, deposed him and carried him to Egypt, where he died (see
2 Kings 23:31-34; Jer. 22:10-12).
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c. Jehoiakim (609-598 b.c.). Earlier called Eliakim (2 Kings 23:34). After deposing
Jehoahaz, Necho II placed Jehoiakim, second son of Josiah (see on 1 Chron. 3:15),
on the throne (2 Kings 23:34). Judah was now under Egyptian suzerainty and paid a
heavy tribute for Egyptian friendship (see on 2 Kings 23:35). In 605 b.c.
Nebuchadnezzar invaded Palestine, took part of the Temple vessels, and deported
some of the royal family and nobility to Babylon. Among these captives were Daniel
and his three companions (see Dan. 1:1-6; Vol. II, p. 95). Jehoiakim was thus
forced to switch his allegiance from Egypt to Babylon. At that time (see pp. 505,
506), in the battle of Carchemish, Egypt was severely beaten, and Necho II made a
hasty retreat to Egypt with the remnant of his army. In spite of solemn assurances
of fidelity to Babylon (see 2 Kings 24:1), Jehoiakim, who was pro-Egyptian at
heart, openly rebelled in 598 b.c. This led to the second invasion of Judah and the
capture and death of Jehoiakim. The king seems to have met a tragic end (see on
2 Kings 24:5).
d. Jehoiachin (598-597 b.c.). Also called Coniah (Jer. 22:24) and Jeconiah
(1 Chron. 3:16; Jer. 24:1). After a brief reign of some three months this son and
successor of Jehoiakim surrendered to the besieging Babylonians and was deported to
Babylon with his mother, wives, sons, and palace officials (see 2 Kings 24:10-16).
Ten thousand captives were taken to Babylon in this second deportation, which
included the chief men and the craftsmen of the city. The prophet Ezekiel was among
these captives (see Eze. 1:1-3). For the light thrown by archeology on this
captivity see pp. 575, 756; (Vol. II, pp. 96, 97, 99).
During at least a part of the time, Jehoiachin was kept in prison, from which, in
the 37th year of his exile, he was freed by Nebuchadnezzar's successor,
Amel-Marduk, the Biblical Evil-Merodach (2 Kings 25:27-30).
e. Zedekiah (597-586 b.c.). Earlier called Mattaniah (2 Kings 24:17). After deporting
Jehoiachin, Nebuchadnezzar made this 21-year-old son of Josiah puppet king over
Judah. Zedekiah faced a difficult task. The upper classes of Judah had been
deported and the people who were left behind were hard to manage. Jeremiah compared
them to bad figs unfit for food (Jer. 24:8-10). To add to the difficulty of the
situation, ambassadors from Edom, Moab, Ammon, Tyre, and Sidon were in Jerusalem
(see Jer. 27:3) presumably for the purpose of inciting Zedekiah to join them in
revolt against Babylon. Jeremiah warned Judah against their intrigue, and
admonished not only Judah but these nations as well to submit to the yoke of
Babylon (see Jer. 27; 28:14). He warned that the failure of Judah to submit would
result in the utter ruin of Jerusalem. But contrary to all this instruction,
Zedekiah revolted (see Vol. II, p. 97).
Nebuchadnezzar acted swiftly and terribly to crush the revolt. His invasion filled
Zedekiah and all Jerusalem with apprehension and terror (Jer. 21:1-10). In a
desperate attempt to gain the favor of God, the king and people joined in a solemn
covenant with Him promising to free all Hebrew slaves in Jerusalem (ch. 34:8-10).
But when Nebuchadnezzar temporarily lifted the siege because of the threat of
Pharaoh's army (ch. 37:5), the covenant was forgotten and the freed men were
cruelly re-enslaved (ch. 34:11-22). Jeremiah was seized and imprisoned as a traitor
(ch. 37:11-15). Soon, however, the siege was resumed. The Jews fought desperately
to save the city and themselves from the fate that threatened them. The city held
out for 30 months (see Vol. II, p. 98; Vol. III, p. 92). But in July, 586 b.c., the
Babylonians made a breach in the walls. With a small bodyguard Zedekiah managed to
escape, but he was overtaken and <Page 348> captured near Jericho (see ch. 39:2-5).
Jerusalem was sacked and burned (ch. 39:8), and nearly all of the remaining Jews
taken into captivity (ch. 39:9, 10).
f. Gedaliah. Nebuchadnezzar appointed Gedaliah the son of Ahikam and the grandson of
Shaphan (Jer. 26:24) to govern the remnant left behind (2 Kings 25:22). Gedaliah
made his headquarters at Mizpah, near Jerusalem. The Babylonians granted Jeremiah
his freedom, and he joined the new governor at Mizpah (Jer. 40:1-6). After the
murder of Gedaliah (Jer. 41) a remnant of the Jews under Johanan fled to Egypt,
compelling Jeremiah to go with them (Jer. 43).
Tentative Chronological Table of the Prophecies of Jeremiah
Chapters Dates See on Chapters Dates See on
1 627 ch. 1:2 30 c. 596 ch. 30:2
2-6 627/26-c.616 ch. 2:1; 31 c. 596 ch. 31:1
PK 409,410 32 588/87 ch. 32:1
7-11 609-c. 605 ch. 7:1 33 c. 587 ch. 33:1
12 600(?)1 ch. 12:1 34 c. 588/87 ch. 34:1
13 c. 597 ch. 13:1,18 35 c. 605 ch. 35:1,11
14 627/26-c.616 ch.2:1;14:1 36:1-4 605/04 ch. 36:1
15 627/26-c.616 ch.2:1;15:1 36:5-32 604 ch. 36:9
16 627/26-c.616 ch.2:1;16:2 37 c. 587 ch. 37:4
17 609(?)2 38 c. 587/86 ch. 38:6
18 605/04(?)3 ch. 18:1 39 588-586 ch. 39:1, 2
19 605/04 ch. 19:1 40 586 ch. 40:1
20 605/04 ch. 20:1 (cf. ch. 39:2, 9)
21 588/87 ch. 21:1 41 586 ch. 41:1;
22:1-19 605/044 ch. 22:1,10,18 PK 460
22:20-30 597 ch. 22:20,24 42 c. 586 ch. 41:1
23 597(?)5 ch. 23:1 43 c. 586 ch. 41:1
24 c. 597 ch. 24:1 44 c. 586-c.576(?)6 ch. 44:1
25 605/04 ch. 25:1 45 604 ch. 45:1
26 609-605 ch. 26:1 46-51 (605/04-594/93)7 ch. 46:2; 47:1;
27 594/93 ch. 27:1 49:34;51:59
(cf.ch. 28:1 52 597-561 ch. 52:1, 31;
28 593 ch. 28:1 Vol. III, pp.
29 c. 596 ch. 29:1 92, 93
A sequential reading of the book of Jeremiah based on this tentative chronology would
be arranged as follows:
Josiah (640-609): chs. 1-6; 14-16.
Jehoiakim (609-598): chs. 17; 7-11; 26; 35; 22:1-19; 25; 18-20; 36:1-4; 45; 36:5-32;
12.
Jehoiachin (598-597): chs. 22:20-30; 13; 23.
Zedekiah (597-586): chs. 24; 29-31; 46-51 (?); 27; 28; 21; 34; 32; 33; 37-39.
After the fall of Jerusalem: chs. 40-44; 52.
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4. Theme.-The book of Jeremiah is made up of a series of prophetic sermons combined with
historical and biographical data concerning the last days of the kingdom of Judah. By
every means at his command Jeremiah sought to halt Judah's rapid descent down the
declivity of moral depravity to ruin. But his efforts for the nation were largely
fruitless. His calls to repentance fell on deaf ears.
Jeremiah was the prophet of heart religion. His messages were a call away from that
which is external and superficial to that which is inward and real. He taught that
corruption has its source in a wicked heart (ch. 17:9) and that without a new heart,
new intentions, and a new spirit, man is incapable of goodness (ch. 13:23). Such a
change, he emphasized, could be wrought only by the creative act of God (chs. 24:7;
31:31-34).
Like other prophets, Jeremiah warned against entangling foreign alliances (ch. 2:36).
He admonished Judah to submit to the Babylonian yoke and warned that revolt would bring
the nation to ruin.
Beyond the inevitable doom of the present the prophet envisioned a glorious future for
those "who should prove true" to the Lord (PK 464). There would be a return for both
houses of Israel; they were to be reunited as one people (PK 474). They would again be
God's people and He would be their God (Jer. 32:37-41). If Israel would heed the
messages of reform, the nation would be reconstituted under a new covenant
(ch. 31:31-34). A righteous Branch from the stock of David would be their king
(ch. 33:14-17).
5. Outline.I. The Prophet's Call and Commission, 1:1-19.
A. Identity of the prophet, 1:1-3.
B. The call of Jeremiah, 1:4-6.
C. The investment with authority, 1:7-10.
D. The vision of the almond branch, 1:11, 12.
E. The vision of the boiling caldron, 1:13-16.
F. The prophet's commission, with promises of protection, 1:17-19.
II. Prophecies Concerning Judah and Jerusalem, 2:1 to 35:19.
A. A description and denunciation of the evil in Judah, 2:1-37.
1. Judah's ingratitude and unfaithfulness in return for God's love, 2:1-13.
2. Judah's sin and obstinacy under punishment, 2:14-28.
3. Judah's disregard of God's past corrections, 2:29-37.
B. The call to the faithless people of Israel to return, 3:1 to 4:4.
1. Her shameful unfaithfulness and forfeited privileges, 3:1-5.
2. Judah's guilt exceeds that of the ten tribes, 3:6-11.
3. A renewed call to both houses of Israel to repent, with promises of reunion and
restoration, 3:12-20.
4. A prayer of confession for Israel, 3:21-25.
5. The demand for true heart conversion, 4:1-4.
C. Judgment by an invading nation, 4:5 to 6:30.
1. A description of the approaching danger, 4:5-31.
2. Causes of the impending judgments, 5:1-31.
a. The universal lack of integrity making judgment inevitable and pardon
impossible, 5:1-9.
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b. Unbelief in the prophetic messages and false trust in fortified cities,
5:10-19.
c. Obstinacy, deceitfulness, and flagrant disobedience, 5:20-31.
3. A description of the doom and its causes, 6:1-30.
D. The Temple discourse, 7:1 to 10:25.
1. Denunciation of Judah's shameless idolatry and pollution of the Temple, 7:1 to
8:3.
2. Announcement of fearful punishment because of the people's impudent wickedness,
8:4-22.
3. Lamentation over the people's treachery and deceit and the resulting calamities,
9:1-26.
4. The folly of idolatry, 10:1-16.
5. The invasion of Judah and the exile of its inhabitants, 10:17-22.
6. Jeremiah's plea for moderation in punishment, 10:23-25.
E. Preaching the covenant, 11:1 to 13:27.
1. The broken covenant, 11:1-17.
2. Reactions to Jeremiah's preaching, 11:18 to 12:6.
a. The plot of the men of Anathoth against him, 11:18-23.
b. The plot in the prophet's own family, 12:1-6.
3. Punishment and redemption, 12:7-17.
4. Reproof of pride in Judah, the chosen people, 13:1-27.
a. The symbolic action with the girdle and the interpretation, 13:1-11.
b. A symbolic utterance concerning wine flagons and the interpretation, 13:12-17.
c. A message to the king and queen mother, 13:18, 19.
d. A lamentation for the calamity coming upon Jerusalem, 13:20-27.
F. Personal experiences of the prophet, 14:1 to 16:9.
1. The drought; Jeremiah's intercession denied, 14:1 to 15:9.
2. Jeremiah's inner conflict, 15:10-21.
3. Jeremiah forbidden to marry or to participate in mourning and festal assemblies,
16:1-9.
G. The causes of Judah's calamities and messages of comfort, 16:10 to 17:18.
H. Exhortation regarding the observance of the Sabbath, 17:19-27.
I. Symbols of the destruction of the nation, 18:1 to 19:13.
1. The potter's vessel, 18:1-23.
2. The broken potter's vessel, 19:1-13.
J. Jeremiah persecuted, 19:14 to 20:18.
1. Jeremiah beaten and placed in the stocks by Pashur, 19:14 to 20:6.
2. Jeremiah's inner conflict,20:7-18.
K. Denunciation of Judah's civil and spiritual leaders, 21:1 to 24:10.
1. Zedekiah's appeal to Jeremiah and the prophet's announcement of the capture of
Jerusalem, 21:1-14.
2. An appeal to the royal house, 22:1-9.
3. Judgments upon the royal house, 22:10 to 23:8.
a. The fate of Jehoahaz, 22:10-12.
b. The sinful conduct and the fate of Jehoiakim, 22:13-19.
c. The effect of the loss of her kings upon Judah, 22:20-23.
d. The fate of Jehoiachin, 22:24-30.
e. Promises of Israel's restoration, 23:1-8.
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4. Denunciation of the false prophets, 23:9-40.
5. The vision of two baskets of figs and its interpretation, 24:1-10.
L. The announcement of judgment, 25:1-38.
1. Judgment on Judah; the seventy years of exile, 25:1-14.
2. Judgment on all nations, 25:15-38.
M. Conflicts with professed prophets, 26:1 to 29:32.
1. Conflict regarding the destruction of Jerusalem and the Temple, 26:1-24.
a. Prediction of the fall of Jerusalem and the destruction of the Temple, 26:1-6.
b. The demand for Jeremiah's death and his defense, 26:7-15.
c. The princes' and elders' defense of Jeremiah, 26:16-24.
2. Conflict regarding the yoke of Babylon, 27:1 to 28:17>28:17.
a. Warning to the nations not to revolt against Babylon, 27:1-11.
b. Counsel to Zedekiah to submit to Babylon's yoke, 27:12-22.
c. The conflict with Hananiah, 28:1-17.
3. Conflict with the false prophets in Babylon 29:1-32.
a. Jeremiah's letter to the exiles, 29:1-23.
b. A message against the false prophet Shemaiah, 29:24-32.
N. Prophecies of restoration, 30:1 to 33:26.
1. The deliverance and restoration of Israel, 30:1-24.
2. The restoration and reunion of both houses under a new covenant, 31:1-40.
a. Israel's share in the coming restoration, 31:1-22.
b. Judah's share in the coming restoration, 31:23-26.
c. The new covenant made with both houses, 31:27-40.
3. The purchase of the field and its significance, 32:1-44.
4. Promises of a glorious future for Israel, 33:1-26.
a. Renewed promises of the elevation of Jerusalem to a place of honor among the
nations, 33:1-13.
b. Promises of the re-establishment of the kingly and priestly office, 33:14-26.
O. The infidelity and punishment of Judah, 34:1 to 35:19.
1. Prediction of the fate of Jerusalem and Zedekiah, 34:1-7.
2. A denunciation of Judah's breach of faith in re-enslaving freed men, 34:8-22.
3. A lesson from the fidelity of the Rechabites, 35:1-19.
III. Biographical and Historical Narratives, 36:1 to 45:5.
A. Events preceding the desolation of Jerusalem, 36:1 to 39:18.
1. The writing of Jeremiah's prophecies, 36:1-32.
a. The dictation of the first edition to Baruch, 36:1-8.
b. The reading of the scroll in the Temple courts by Baruch, 36:9-19.
c. The burning of the scroll by Jehoiakim, 36:20-26.
d. The production of the new scroll, 36:27-32.
2. The imprisonment of Jeremiah, 37:1 to 38:28.
a. The temporary lifting of the final siege, 37:1-5.
b. A prediction of the return of the Chaldeans, 37:6-10.
c. Jeremiah falsely accused and imprisoned, 37:11-15.
d. The prophet in the court of the guard, 37:16-21.
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e. Jeremiah cast into a miry dungeon, 38:1-6.
f. The prophet's rescue by Ebed-melech, 38:7-13.
g. Zedekiah's secret interview with Jeremiah, 38:14-23.
h. The prophet's confinement in the court of the guard, 38:24-28.
B. The captivity of Judah, 39:1-18.
1. The capture of Jerusalem and the fate of Zedekiah and the people, 39:1-10.
2. The release of Jeremiah, 39:11-14.
3. The promises of the Lord to Ebed-melech, 39:15-18.
C. Events after the desolation of Jerusalem, 40:1 to 44:30.
1. The release of Jeremiah and his return to Gedaliah, 40:1-6.
2. The governorship of Gedaliah, 40:7-16.
3. The murder of Gedaliah and its consequences, 41:1-18.
4. The flight into Egypt, 42:1 to .
5. Warnings against idolatry in Egypt, 44:1-30.
D. The promises of the Lord to Baruch, 45:1-5.
IV. Prophecies Concerning Foreign Nations, 46:1 to 51:64.
A. The superscription to the messages, 46:1.
B. Prophecy concerning Egypt, 46:2-28.
1. The discomfiture of Necho II at the second battle of Carchemish, 46:2-12.
2. A prediction of Nebuchadnezzar's invasion of Egypt, 46:13-26.
3. A message of consolation to Israel, 46:27, 28.
C. Prophecy concerning Philistia, 47:1-7.
D. Prophecy concerning Moab, 48:1-47.
1. The destruction proceeding from city to city, 48:1-10.
2. The judgment and its causes, 48:11-30.
3. The utter destruction of Moab, 48:31-47.
E. Prophecy concerning Ammon, 49:1-6.
F. Prophecy concerning Edom, 49:7-22.
G. Prophecy concerning Damascus, 49:23-27.
H. Prophecy concerning Kedar and Hazor, 49:28-33.
I. Prophecy concerning Elam, 49:34-39.
J. Prophecy concerning Babylon, 50:1 to 51:64.
1. The fall of Babylon and the deliverance of Israel, 50:1-20.
2. Babylon's punishment, corresponding to her crimes, 50:21-28.
3. The completeness of Babylon's destruction, 50:29-40.
4. The instruments of Babylon's fall, 50:41 to 51:5.
5. The call of God's people to flee from Babylon to escape her doom, 51:6-14.
6. God contrasted with idols, 51:15-19.
7. Israel, the Lord's hammer, 51:20-26.
8. The fall and desolation of Babylon, 51:27-37.
9. The joy of the world at the fall of Babylon, 51:38-49.
10. A final description of Babylon's fall, 51:50-58.
11. Seraiah and the history of the prophecy regarding Babylon, 51:59-64.
V. Historical Appendix, 52:1-34.
A. Introduction to the appendix, 51:64b.
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B. The final capture of Jerusalem, 52:1-11.
C. Events connected with the destruction of Jerusalem, 52:12-27.
1. The desolation of the city and the deportation of the people, 52:12-16.
2. The carrying away of the sacred vessels of the Temple, 52:17-23.
3. The execution of the representatives of the people, 52:24-27.
D. A statement concerning the number of captives, 52:28-30.
E. Jehoiachin's release from prison, 52:31-34.
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