The MacArthur Study Bible, NKJV, page 368
21:12 O house of David! The royal family and all connected were called to enact justice and righteousness promptly (“morning”). There was still time for them to escape the destruction if there was repentance.
21:13 inhabitant of the valley…rock of the plain. Jerusalem personified, situated among rocks, hills, and valleys.
21:14 I will punish. During the siege Jerusalem will be burned (v. 10), as will the land in general.
Jeremiah 22
22:2, 4 throne of David. Refers to the Davidic Covenant of 2 Sam. 7:3–17, in which God promised David that his heirs will rule over Israel.
22:6 Gilead…Lebanon. The beautiful high mountains of the land.
22:7 cut down…choice cedars. This could primarily refer to the palaces and great houses built from such timber (cf. Song 1:17).
22:10 the dead. Probably a reference to Josiah who died before the destruction (2 Kin. 22:20; Is. 57:1). Dying saints are to be envied, living sinners pitied. When Josiah died, and on each anniversary of his death, there was open public weeping in which Jeremiah participated (2 Chr. 35:24, 25).
22:11, 12 Shallum. This is another name for King Jehoahaz (3 month reign, 609 B.C., 2 Kin. 23:31) the fourth son of Josiah (cf. 1 Chr. 3:15). It was given to him in irony, because the people called him Shalom (“peace”), but Shallum means “retribution.”
22:13–17 Woe to him. This message indicted Jehoahaz (vv. 13, 14, 17), who was unlike his father, the good king, Josiah (vv. 15, 16).
22:18, 19 Jehoiakim. Ruling from 609 to 598 B.C., he was also wicked in taxing the people (2 Kin. 23:35) and making them build his splendid palace without pay, violating God’s law in Lev. 19:13 and Deut. 24:14, 15 (cf. Mic. 3:10; Hab. 2:9; James 5:4). He was slain in Babylon’s second siege and his corpse dishonored, being left like a dead donkey on the ground for scavengers to feed on.
22:20 Go up to Lebanon. Sinners dwelling in the NW in Lebanon’s cedar land and others to the NE beyond the Sea of Galilee in Bashan will suffer in the invasion. The entirety of the land will come under judgment as Abarim in the SE.
22:24–26 Coniah. A short form of Jeconiah, perhaps used in contempt, who was also called Jehoiachin. He ruled only 3 months and 10 days (2 Chr. 36:9) in 598–597 B.C., and was taken into captivity, where he lived out his life.
22:24 signet. A ring with a personal insignia on it (cf. Hag. 2:23).
22:28 Questions the people who idolized Jeconiah were asking.
22:30 Write…as childless. Jeconiah did have offspring (1 Chr. 3:17, 18), but he was reckoned childless in the sense that he had no sons who would reign (“Sitting on the throne…”). The curse continued in his descendants down to Joseph, the husband of Mary. How could Jesus then be the Messiah when His father was under this curse? It was because Joseph was not involved in the blood line of Jesus since He was virgin born (Matt. 1:12). Jesus’ blood right to the throne of David came through Mary from Nathan, Solomon’s brother, not Solomon (Jeconiah’s line) thus bypassing this curse (Luke 3:31, 32). Cf. 36:30.
Jeremiah 23
23:1, 2 Woe to the shepherds. These were false leaders who failed in their duty to assure the people’s welfare (as v. 2), starting with the kings in chap. 22 and other civil heads, as well as prophets and priests (cf. v. 11). They stood in utter contrast to the shepherds God would later give the nation (v. 4; 3:15). Other significant chapters which condemn evil shepherds and false prophets include chaps. 14, 27, 28; Is. 28; Ezek. 13, 34; Mic. 3; Zech. 11.
23:3, 4 I will gather. God pledged to restore exiled Israelites to their ancient soil. Cf. similar promises in chaps. 30–33, and 16:14, 15. The land in view was lit. Palestine, being contrasted with all the other countries (v. 3), thus assuring that the regathering would be as literal as the scattering. The restoration of Judah from Babylon is referred to in language which in its fullness can only refer to the final restoration of God’s people (“out of all countries”and v. 8), under Messiah. “Neither shall they be lacking” indicates that no one will be missing or detached. These are prophecies not yet fulfilled. Cf. 32:37, 38; Is. 60:21; Ezek 34:11–16.
23:4 shepherds…will feed them. Cf. Ezek 34:23–31. Zerubbabel, Ezra, Nehemiah, and others were small fulfillments compared to the consummate shepherding of the Messiah Jesus.
23:5 Branch. The Messiah is pictured as a branch (lit. “shoot”) out of David’s family tree (cf. 33:15, 16; Is. 4:2; 11:1–5; Zech. 3:8; 6:12, 13), who will rule over God’s people in the future. Cf. 33:14–17 where the same promise is repeated.
23:6 THE LORD OUR RIGHTEOUSNESS. This emphasis is stated 3 times in vv. 5, 6. Messiah’s shepherding is contrasted with that of the false shepherds (vv. 1, 2, 11, 14). Judah and Israel will be reunited (cf. Ezek. 37:15–23).
23:7, 8 See note on 16:14, 15.
23:13, 14 Jerusalem and Judah were worse than Samaria and Israel.
23:14 a horrible thing in the prophets. The false shepherds told lies, committed adultery, and declared vain dreams (vv. 25, 27). They became like chaff rather than grain (v. 28), while promising peace (v. 17) to those whose sins provoke God to bring calamity, not comfort. The scene was like Sodom and Gomorrah, whose sin so grieved God that He destroyed them by fire (cf. Gen. 19:13, 24, 25).
23:18 Here was the reason not to listen to the false prophets (cf. v. 16)—they didn’t speak God’s Word.
23:20 latter days. They wouldn’t listen, but the day would come (v. 12) when the judgment would fall and then they would “understand.”
23:21, 22 According to the Mosaic law, these false prophets should have been stoned (cf. Deut. 13:1–5; 18:20–22).
23:23, 24 God near…God afar off. Let not false prophets think they can hide their devices from God, who declares Himself omnipresent and omniscient, in both an immanent and transcendent sense.
23:25 I have dreamed. Here was a claim to divine revelation through dreams (cf. Num. 12:6). But such claims were a deception (vv. 26, 27), utterly unequal in power to God’s Word (vv. 28, 29).
23:29 like a fire…hammer. God’s Word has irresistible qualities to prevail over the deception in the shepherds’ false messages.
23:33 the oracle of the LORD…What oracle? The people asked, in mockery, for Jeremiah to give them his latest prophecy (“oracle”). This ridicule of Jeremiah’s faithful preaching demanded a response, and God told the prophet to repeat the question and reply simply “I will even forsake you,” meaning judgment from God was coming.
23:34–40 The oracle of the LORD! When a person falsely claimed to have a word from God, he would be punished for perverting God’s truth. Claiming to have prophecies from God, when not true, is dangerous.
Jeremiah 24
24:1 after Nebuchadnezzar…carried away. Babylon’s second deportation of Judeans in 597 B.C. (cf. 2 Kin. 24:10–17).
24:5 Like these good figs. The object lesson of v. 2 is explained. Deported Judeans, captive in Babylon, will have good treatment, not death as shown in 29:5–7, 10. They will be granted privileges as colonists rather than being enslaved as captives.
24:6, 7 While it is true that a remnant returned to Judah in 538 B.C., this promise had greater overtones in regard to the ultimate fulfillment of the Abrahamic (Gen. 12), Davidic (2 Sam. 7), and New (Jer. 31) Covenants in the day of Messiah’s coming and kingdom (cf. 32:41; 33:7). Their conversion (v. 7) from idolatry to the one true God is expressed in language which, in its fullness, applies to the complete conversion in the final Kingdom after the present dispersion (cf. Rom. 11:1–5, 25–27).
24:8–10 as the bad figs. Those remaining at Jerusalem during the 11 years (597–586 B.C.) of Zedekiah’s vassal reign would soon face hardship from further scattering to other countries, violent death, famine, and disease; cf. Jer. 29:17. See 25:9 and note there. These verses quote the curses of Deut. 28:25, 37 (cf. 29:18, 22; Ps. 44:13, 14) and are also fulfilled in the history of the long dispersion until Messiah returns.
Jeremiah 25
25:1 fourth year. The date is 605/04 B.C., as Jehoiakim reigned in 609–598 B.C. first year. Nebuchadnezzar reigned 605–562 B.C.
25:3 thirteenth year. The time is ca. 627/626 B.C. Josiah ruled in 640–609 B.C. twenty-third year. Jeremiah began his ministry in the 13th year of Josiah (cf. 1:2) and had been faithful to preach repentance and judgment for 23 years (ca. 605/604 B.C.).
25:9 My servant. God used a pagan king, Nebuchadnezzar, to accomplish His will (cf. Cyrus in Is. 45:1).
25:10 Cf. 7:34; Rev. 18:23.
25:11 seventy years. Here is the first specific statement on the length of the exile (cf. 29:10). This period probably began in the fourth year of Jehoiakim, when Jerusalem was first captured and the temple treasures were taken. It ends with the decree of Cyrus to let the Jews return, spanning from ca. 605/04 B.C. to 536/35 B.C. The exact number of Sabbath years is 490 years, the period from Saul to the Babylonian captivity. This was retribution for their violation of the Sabbath law (cf. Lev. 26:34, 35; 2 Chr. 36:21).
25:13 all the nations. Jeremiah prophesied judgments on surrounding nations (cf. chaps. 46–49), while Babylon is the focus of judgment in chaps. 50–51.
25:14 be served by them. The Babylonians, who made other nations their slaves, would become the servants of nations.
25:15 this wine cup. A symbol for stupefying judgments (v. 16).
25:17 made all the nations drink. Obviously Jeremiah could not visit all the places listed from vv. 18–26, but in this vision he acted as if representatives from all those nations were present so he could make them drink in the message of wrath (v. 27), and understand there was no escape (vv. 28, 29).
25:29 the city…called by My name. Jerusalem (cf. Dan. 9:18).
25:30–33 While embracing the judgments soon to come to Judah and other nations, this has end-time language (“one end of the earth…to the other”) and must be ultimately fulfilled in the time of tribulation described in Rev. 6–19.
Jeremiah 26
26:1 In the beginning. The time was 609 B.C. The message is about 4 years earlier than that in 25:1 and about 11 years before 24:1.
26:2 Stand in the court. This was the largest public gathering place at the temple.
26:6 like Shiloh. The former dwelling place of God before Jerusalem. Cf. 7:12 and see note there.
26:11 Jeremiah was accused of treason. Cf. Paul’s arrest in Acts 21:27, 28.
26:12 Jeremiah spoke. Leaders and people threatened to kill him (v. 8). The prophet defended himself while in extreme danger. He did not compromise, but displayed tremendous spiritual courage. He was ready to die (v. 14), yet warned the crowd that God would hold the guilty accountable (v. 15).
26:15 put me to death. Cf. Matt. 23:31–37.
26:17–19 elders…spoke. These spokesmen cited the prophet Micah (cf. Mic. 3:12), who before and during Hezekiah’s reign (ca. 715–686 B.C.) prophesied the destruction of Jerusalem and its temple. They reasoned that because they didn’t kill Micah, God rescinded the judgment. They must not kill Jeremiah so God might change His mind. Micah’s prophecy and Jeremiah’s would come true in time.
26:20–22 also a man…prophesied. Urijah, like Micah and Jeremiah, had warned of doom on Jerusalem, speaking in Jehoiakim’s day only a bit earlier than Jeremiah’s present warning (609 B.C.). He was executed. The decision could have gone either way since there was precedent for killing and for sparing.
26:22 Elnathan. A high ranking official who on another occasion sided with Jeremiah (cf. 36:12, 25).
26:23 the graves. In the Kidron Valley, to the E of the temple (cf. 2 Kin. 23:6).
26:24 Ahikam. He used his strategic influence to spring Jeremiah free of the death threat. This civil leader under King Josiah (cf. 2 Kin. 22:12, 14) and father of Gedaliah, was appointed governor over Judah by the Babylonians after Jerusalem’s final fall in 586 B.C. (39:14; 40:13—41:3).
Jeremiah 27
27:1 reign of Jehoiakim. This may refer to Jehoiakim around 609/608 B.C. (as chap. 26). Or, possibly, the correct reading is “Zedekiah” as in vv. 3, 12, and 28:1, which would put the date at the outset of his 597–586 B.C. reign.
27:2 Make…bonds and yokes. This object lesson symbolized bondage to Babylon. The yoke was bound on Jeremiah’s neck to picture Judah’s captivity (v. 12), then sent to 6 kings of nearby nations who would also be under Babylon’s power (v. 3). Cf. Jer. 28:10–12.
27:7 Cf. 25:13, 14.
27:8 yoke of…Babylon. The point of the object lesson is simple. Any nation that will serve Babylon willingly may stay in their own land, but nations that will not submit voluntarily to Babylon will suffer destruction. Consequently, Judah should submit and not be removed from the land (vv. 9–18).
27:18 make intercession. God would not answer such a prayer, as proven by vv. 19–22. This revealed His indifference to the prayers of these false prophets.
27:20 Ca. 597 B.C.
27:21, 22 vessels. Jeremiah revealed that Judah’s temple vessels taken to Babylon (cf. 2 Kin. 24:13; Dan. 1:1, 2) would be restored to the temple. Fulfillment around 536 B.C. was spoken of in Ezra 5:13–15. About 516/515 B.C. these articles were placed in the rebuilt temple (Ezra 6:15).
Jeremiah 28
28:1 reign of Zedekiah. Cf. 27:1 and see note there. The fourth year would be about 593 B.C. Hananiah. This man was one of several by this name in Scripture, in this case a foe of God’s true prophet, distinct from the loyal Hananiah of Dan. 1:6.
28:2, 3 I have broken the yoke. The false prophet, of the kind Jeremiah warned of in 27:14–16, boldly predicted victory over Babylon and the return of the temple vessels within two years. In actuality, Babylon achieved its third and final step in conquering Judah 11 years later (586 B.C.) as in chaps. 39, 40, 52. As to the vessels, see note on 27:21, 22.
28:4 bring back…Jeconiah. This rash, false claim fell into ignominy. Jeconiah, soon taken to Babylon in 597 B.C., would live out his years there and not return to Jerusalem (52:31–34). Other captives either died in captivity, or didn’t return until 61 years later. Cf. 22:24–26.
28:10 took the yoke off. The phony prophet, in foolishness, removed the object lesson from the true spokesman and broke it as a sign of his own prediction coming true (cf. vv. 2–4, 11).
28:13 Go and tell Hananiah. Jeremiah apparently left the meeting, and later God sent him back to confront the liar, likely wearing yokes of iron (which Hananiah could not break!) to replace the wooden ones (v. 14) and to illustrate his message.
28:15–17 the LORD has not sent you. Jeremiah told Hananiah that 1) God had not approved his message; 2) he was guilty of encouraging the people to trust in a lie, even rebellion; and 3) God would require his life that very year, 597 B.C. The true prophet’s word was authenticated by Hananiah’s death in two months (cf. v. 17).
Jeremiah 29
29:1 the letter. Jeremiah, shortly after the 597 B.C. deportation of many countrymen (cf. v. 2), wrote to comfort them in exile.
29:4–10 Jeremiah’s counsel to Israelites in Babylon was to take all the steps in living as colonists planning to be there for a long time (70 years, 29:10, as 25:11). Further, they were to seek Babylon’s peace and intercede in prayer for it, their own welfare being bound with it (v. 7; cf. Ezra 6:10; 7:23).
29:11 thoughts of peace. This assured God’s intentions to bring about blessing in Israel’s future (cf. chaps. 30–33).
29:12–14 you will call. What God planned, He also gave the people opportunity to participate in by sincere (v. 13) prayer. Cf. 1 John 5:14, 15.
29:14 I will be found by you. The Lord would answer their prayer, by returning the Jews to their land, cf. Daniel’s example and God’s response (Dan. 9:4–27). Fulfillment would occur in the era of Ezra and Nehemiah, and beyond this in even fuller measure after the Second Advent of their Messiah (cf. Dan. 2:35, 45; 7:13, 14, 27; 12:1–3, 13).
29:15–19 Because you have said. Amazingly still rejecting God’s true message, Jewish captives listened to false prophets among them (cf. vv. 8, 9, 21–23). This was the very sin which would cause God to send a further deportation to those still in Judah (586 B.C.).
29:17 like rotten figs. Cf. the principle of Jer. 24.
29:21–23 Ahab…and Zedekiah. Two captive, false Israelite prophets, who had been misleading exiles in Babylon (v. 15), will stir up the wrath of their captor king, who will cast them into a furnace (as in Dan. 3). They aroused not only the Babylonian potentate’s enmity, but God’s also, because of prophecies against His word and physical adultery (cf. 5:7).
29:24–32 The judgment against Shemaiah, the otherwise unknown prophet, who opposed Jeremiah, was similar to that experienced by Hananiah (cf. 28:15–17).
29:28 This referred to Jeremiah’s letter mentioned in v. 5.
Jeremiah 30
30:3 I will bring back. This theme verse gives in capsule form the pledge of chaps. 30–33. God’s restoration of the whole nation to their own land (cf. 29:10; Amos 9:14, 15; Rom. 11:26) has in view a final regathering never to be removed again (see note on 16:15) and not just a return in the time of Ezra and Nehemiah (vv. 8, 9; 31:31ff.; 32:39, 40; 33:8, 9, 15, 16). This verse is a summary of the prophecy given in vv. 4–9.
30:7 time of Jacob’s trouble. This period of unprecedented difficulty for Israel, as the verse defines, is set in a context of Israel’s final restoration. It is best equated with the time of tribulation (cf. vv. 8, 9) just before Christ’s Second Advent, mentioned elsewhere (Dan. 12:1; Matt. 24:21, 22) and described in detail by Rev. 6–19.
30:9 David their king. The Messiah, the greater David in David’s dynasty, ultimately fulfills this promise (2 Sam. 7:16). He is the great king often promised as Israel’s hope (23:5, 6; Is. 9:7; Ezek. 37:24, 25; Dan. 2:35, 45; 7:13, 14, 27; Matt. 25:34; 26:64; Luke 1:32; Rev. 17:14; 19:16). No king of David’s seed has held the scepter since the captivity. Zerubbabel, of David’s line, never claimed the title of king (cf. Hag. 2:2).
30:11 not make a complete end of you. Israel will endure as a people until Messiah’s kingdom (cf. Rom 11:1–29).
30:12–15 Judah had no reason to complain.
30:16–24 These absolute and extensive promises have yet to be fulfilled in history; they look forward to the reign of Christ, the greater David, in the millennial kingdom of the “latter days.”
21:13 inhabitant of the valley…rock of the plain. Jerusalem personified, situated among rocks, hills, and valleys.
21:14 I will punish. During the siege Jerusalem will be burned (v. 10), as will the land in general.
Jeremiah 22
22:2, 4 throne of David. Refers to the Davidic Covenant of 2 Sam. 7:3–17, in which God promised David that his heirs will rule over Israel.
22:6 Gilead…Lebanon. The beautiful high mountains of the land.
22:7 cut down…choice cedars. This could primarily refer to the palaces and great houses built from such timber (cf. Song 1:17).
22:10 the dead. Probably a reference to Josiah who died before the destruction (2 Kin. 22:20; Is. 57:1). Dying saints are to be envied, living sinners pitied. When Josiah died, and on each anniversary of his death, there was open public weeping in which Jeremiah participated (2 Chr. 35:24, 25).
22:11, 12 Shallum. This is another name for King Jehoahaz (3 month reign, 609 B.C., 2 Kin. 23:31) the fourth son of Josiah (cf. 1 Chr. 3:15). It was given to him in irony, because the people called him Shalom (“peace”), but Shallum means “retribution.”
22:13–17 Woe to him. This message indicted Jehoahaz (vv. 13, 14, 17), who was unlike his father, the good king, Josiah (vv. 15, 16).
22:18, 19 Jehoiakim. Ruling from 609 to 598 B.C., he was also wicked in taxing the people (2 Kin. 23:35) and making them build his splendid palace without pay, violating God’s law in Lev. 19:13 and Deut. 24:14, 15 (cf. Mic. 3:10; Hab. 2:9; James 5:4). He was slain in Babylon’s second siege and his corpse dishonored, being left like a dead donkey on the ground for scavengers to feed on.
22:20 Go up to Lebanon. Sinners dwelling in the NW in Lebanon’s cedar land and others to the NE beyond the Sea of Galilee in Bashan will suffer in the invasion. The entirety of the land will come under judgment as Abarim in the SE.
22:24–26 Coniah. A short form of Jeconiah, perhaps used in contempt, who was also called Jehoiachin. He ruled only 3 months and 10 days (2 Chr. 36:9) in 598–597 B.C., and was taken into captivity, where he lived out his life.
22:24 signet. A ring with a personal insignia on it (cf. Hag. 2:23).
22:28 Questions the people who idolized Jeconiah were asking.
22:30 Write…as childless. Jeconiah did have offspring (1 Chr. 3:17, 18), but he was reckoned childless in the sense that he had no sons who would reign (“Sitting on the throne…”). The curse continued in his descendants down to Joseph, the husband of Mary. How could Jesus then be the Messiah when His father was under this curse? It was because Joseph was not involved in the blood line of Jesus since He was virgin born (Matt. 1:12). Jesus’ blood right to the throne of David came through Mary from Nathan, Solomon’s brother, not Solomon (Jeconiah’s line) thus bypassing this curse (Luke 3:31, 32). Cf. 36:30.
Jeremiah 23
23:1, 2 Woe to the shepherds. These were false leaders who failed in their duty to assure the people’s welfare (as v. 2), starting with the kings in chap. 22 and other civil heads, as well as prophets and priests (cf. v. 11). They stood in utter contrast to the shepherds God would later give the nation (v. 4; 3:15). Other significant chapters which condemn evil shepherds and false prophets include chaps. 14, 27, 28; Is. 28; Ezek. 13, 34; Mic. 3; Zech. 11.
23:3, 4 I will gather. God pledged to restore exiled Israelites to their ancient soil. Cf. similar promises in chaps. 30–33, and 16:14, 15. The land in view was lit. Palestine, being contrasted with all the other countries (v. 3), thus assuring that the regathering would be as literal as the scattering. The restoration of Judah from Babylon is referred to in language which in its fullness can only refer to the final restoration of God’s people (“out of all countries”and v. 8), under Messiah. “Neither shall they be lacking” indicates that no one will be missing or detached. These are prophecies not yet fulfilled. Cf. 32:37, 38; Is. 60:21; Ezek 34:11–16.
23:4 shepherds…will feed them. Cf. Ezek 34:23–31. Zerubbabel, Ezra, Nehemiah, and others were small fulfillments compared to the consummate shepherding of the Messiah Jesus.
23:5 Branch. The Messiah is pictured as a branch (lit. “shoot”) out of David’s family tree (cf. 33:15, 16; Is. 4:2; 11:1–5; Zech. 3:8; 6:12, 13), who will rule over God’s people in the future. Cf. 33:14–17 where the same promise is repeated.
23:6 THE LORD OUR RIGHTEOUSNESS. This emphasis is stated 3 times in vv. 5, 6. Messiah’s shepherding is contrasted with that of the false shepherds (vv. 1, 2, 11, 14). Judah and Israel will be reunited (cf. Ezek. 37:15–23).
23:7, 8 See note on 16:14, 15.
23:13, 14 Jerusalem and Judah were worse than Samaria and Israel.
23:14 a horrible thing in the prophets. The false shepherds told lies, committed adultery, and declared vain dreams (vv. 25, 27). They became like chaff rather than grain (v. 28), while promising peace (v. 17) to those whose sins provoke God to bring calamity, not comfort. The scene was like Sodom and Gomorrah, whose sin so grieved God that He destroyed them by fire (cf. Gen. 19:13, 24, 25).
23:18 Here was the reason not to listen to the false prophets (cf. v. 16)—they didn’t speak God’s Word.
23:20 latter days. They wouldn’t listen, but the day would come (v. 12) when the judgment would fall and then they would “understand.”
23:21, 22 According to the Mosaic law, these false prophets should have been stoned (cf. Deut. 13:1–5; 18:20–22).
23:23, 24 God near…God afar off. Let not false prophets think they can hide their devices from God, who declares Himself omnipresent and omniscient, in both an immanent and transcendent sense.
23:25 I have dreamed. Here was a claim to divine revelation through dreams (cf. Num. 12:6). But such claims were a deception (vv. 26, 27), utterly unequal in power to God’s Word (vv. 28, 29).
23:29 like a fire…hammer. God’s Word has irresistible qualities to prevail over the deception in the shepherds’ false messages.
23:33 the oracle of the LORD…What oracle? The people asked, in mockery, for Jeremiah to give them his latest prophecy (“oracle”). This ridicule of Jeremiah’s faithful preaching demanded a response, and God told the prophet to repeat the question and reply simply “I will even forsake you,” meaning judgment from God was coming.
23:34–40 The oracle of the LORD! When a person falsely claimed to have a word from God, he would be punished for perverting God’s truth. Claiming to have prophecies from God, when not true, is dangerous.
Jeremiah 24
24:1 after Nebuchadnezzar…carried away. Babylon’s second deportation of Judeans in 597 B.C. (cf. 2 Kin. 24:10–17).
24:5 Like these good figs. The object lesson of v. 2 is explained. Deported Judeans, captive in Babylon, will have good treatment, not death as shown in 29:5–7, 10. They will be granted privileges as colonists rather than being enslaved as captives.
24:6, 7 While it is true that a remnant returned to Judah in 538 B.C., this promise had greater overtones in regard to the ultimate fulfillment of the Abrahamic (Gen. 12), Davidic (2 Sam. 7), and New (Jer. 31) Covenants in the day of Messiah’s coming and kingdom (cf. 32:41; 33:7). Their conversion (v. 7) from idolatry to the one true God is expressed in language which, in its fullness, applies to the complete conversion in the final Kingdom after the present dispersion (cf. Rom. 11:1–5, 25–27).
24:8–10 as the bad figs. Those remaining at Jerusalem during the 11 years (597–586 B.C.) of Zedekiah’s vassal reign would soon face hardship from further scattering to other countries, violent death, famine, and disease; cf. Jer. 29:17. See 25:9 and note there. These verses quote the curses of Deut. 28:25, 37 (cf. 29:18, 22; Ps. 44:13, 14) and are also fulfilled in the history of the long dispersion until Messiah returns.
Jeremiah 25
25:1 fourth year. The date is 605/04 B.C., as Jehoiakim reigned in 609–598 B.C. first year. Nebuchadnezzar reigned 605–562 B.C.
25:3 thirteenth year. The time is ca. 627/626 B.C. Josiah ruled in 640–609 B.C. twenty-third year. Jeremiah began his ministry in the 13th year of Josiah (cf. 1:2) and had been faithful to preach repentance and judgment for 23 years (ca. 605/604 B.C.).
25:9 My servant. God used a pagan king, Nebuchadnezzar, to accomplish His will (cf. Cyrus in Is. 45:1).
25:10 Cf. 7:34; Rev. 18:23.
25:11 seventy years. Here is the first specific statement on the length of the exile (cf. 29:10). This period probably began in the fourth year of Jehoiakim, when Jerusalem was first captured and the temple treasures were taken. It ends with the decree of Cyrus to let the Jews return, spanning from ca. 605/04 B.C. to 536/35 B.C. The exact number of Sabbath years is 490 years, the period from Saul to the Babylonian captivity. This was retribution for their violation of the Sabbath law (cf. Lev. 26:34, 35; 2 Chr. 36:21).
25:13 all the nations. Jeremiah prophesied judgments on surrounding nations (cf. chaps. 46–49), while Babylon is the focus of judgment in chaps. 50–51.
25:14 be served by them. The Babylonians, who made other nations their slaves, would become the servants of nations.
25:15 this wine cup. A symbol for stupefying judgments (v. 16).
25:17 made all the nations drink. Obviously Jeremiah could not visit all the places listed from vv. 18–26, but in this vision he acted as if representatives from all those nations were present so he could make them drink in the message of wrath (v. 27), and understand there was no escape (vv. 28, 29).
25:29 the city…called by My name. Jerusalem (cf. Dan. 9:18).
25:30–33 While embracing the judgments soon to come to Judah and other nations, this has end-time language (“one end of the earth…to the other”) and must be ultimately fulfilled in the time of tribulation described in Rev. 6–19.
Jeremiah 26
26:1 In the beginning. The time was 609 B.C. The message is about 4 years earlier than that in 25:1 and about 11 years before 24:1.
26:2 Stand in the court. This was the largest public gathering place at the temple.
26:6 like Shiloh. The former dwelling place of God before Jerusalem. Cf. 7:12 and see note there.
26:11 Jeremiah was accused of treason. Cf. Paul’s arrest in Acts 21:27, 28.
26:12 Jeremiah spoke. Leaders and people threatened to kill him (v. 8). The prophet defended himself while in extreme danger. He did not compromise, but displayed tremendous spiritual courage. He was ready to die (v. 14), yet warned the crowd that God would hold the guilty accountable (v. 15).
26:15 put me to death. Cf. Matt. 23:31–37.
26:17–19 elders…spoke. These spokesmen cited the prophet Micah (cf. Mic. 3:12), who before and during Hezekiah’s reign (ca. 715–686 B.C.) prophesied the destruction of Jerusalem and its temple. They reasoned that because they didn’t kill Micah, God rescinded the judgment. They must not kill Jeremiah so God might change His mind. Micah’s prophecy and Jeremiah’s would come true in time.
26:20–22 also a man…prophesied. Urijah, like Micah and Jeremiah, had warned of doom on Jerusalem, speaking in Jehoiakim’s day only a bit earlier than Jeremiah’s present warning (609 B.C.). He was executed. The decision could have gone either way since there was precedent for killing and for sparing.
26:22 Elnathan. A high ranking official who on another occasion sided with Jeremiah (cf. 36:12, 25).
26:23 the graves. In the Kidron Valley, to the E of the temple (cf. 2 Kin. 23:6).
26:24 Ahikam. He used his strategic influence to spring Jeremiah free of the death threat. This civil leader under King Josiah (cf. 2 Kin. 22:12, 14) and father of Gedaliah, was appointed governor over Judah by the Babylonians after Jerusalem’s final fall in 586 B.C. (39:14; 40:13—41:3).
Jeremiah 27
27:1 reign of Jehoiakim. This may refer to Jehoiakim around 609/608 B.C. (as chap. 26). Or, possibly, the correct reading is “Zedekiah” as in vv. 3, 12, and 28:1, which would put the date at the outset of his 597–586 B.C. reign.
27:2 Make…bonds and yokes. This object lesson symbolized bondage to Babylon. The yoke was bound on Jeremiah’s neck to picture Judah’s captivity (v. 12), then sent to 6 kings of nearby nations who would also be under Babylon’s power (v. 3). Cf. Jer. 28:10–12.
27:7 Cf. 25:13, 14.
27:8 yoke of…Babylon. The point of the object lesson is simple. Any nation that will serve Babylon willingly may stay in their own land, but nations that will not submit voluntarily to Babylon will suffer destruction. Consequently, Judah should submit and not be removed from the land (vv. 9–18).
27:18 make intercession. God would not answer such a prayer, as proven by vv. 19–22. This revealed His indifference to the prayers of these false prophets.
27:20 Ca. 597 B.C.
27:21, 22 vessels. Jeremiah revealed that Judah’s temple vessels taken to Babylon (cf. 2 Kin. 24:13; Dan. 1:1, 2) would be restored to the temple. Fulfillment around 536 B.C. was spoken of in Ezra 5:13–15. About 516/515 B.C. these articles were placed in the rebuilt temple (Ezra 6:15).
Jeremiah 28
28:1 reign of Zedekiah. Cf. 27:1 and see note there. The fourth year would be about 593 B.C. Hananiah. This man was one of several by this name in Scripture, in this case a foe of God’s true prophet, distinct from the loyal Hananiah of Dan. 1:6.
28:2, 3 I have broken the yoke. The false prophet, of the kind Jeremiah warned of in 27:14–16, boldly predicted victory over Babylon and the return of the temple vessels within two years. In actuality, Babylon achieved its third and final step in conquering Judah 11 years later (586 B.C.) as in chaps. 39, 40, 52. As to the vessels, see note on 27:21, 22.
28:4 bring back…Jeconiah. This rash, false claim fell into ignominy. Jeconiah, soon taken to Babylon in 597 B.C., would live out his years there and not return to Jerusalem (52:31–34). Other captives either died in captivity, or didn’t return until 61 years later. Cf. 22:24–26.
28:10 took the yoke off. The phony prophet, in foolishness, removed the object lesson from the true spokesman and broke it as a sign of his own prediction coming true (cf. vv. 2–4, 11).
28:13 Go and tell Hananiah. Jeremiah apparently left the meeting, and later God sent him back to confront the liar, likely wearing yokes of iron (which Hananiah could not break!) to replace the wooden ones (v. 14) and to illustrate his message.
28:15–17 the LORD has not sent you. Jeremiah told Hananiah that 1) God had not approved his message; 2) he was guilty of encouraging the people to trust in a lie, even rebellion; and 3) God would require his life that very year, 597 B.C. The true prophet’s word was authenticated by Hananiah’s death in two months (cf. v. 17).
Jeremiah 29
29:1 the letter. Jeremiah, shortly after the 597 B.C. deportation of many countrymen (cf. v. 2), wrote to comfort them in exile.
29:4–10 Jeremiah’s counsel to Israelites in Babylon was to take all the steps in living as colonists planning to be there for a long time (70 years, 29:10, as 25:11). Further, they were to seek Babylon’s peace and intercede in prayer for it, their own welfare being bound with it (v. 7; cf. Ezra 6:10; 7:23).
29:11 thoughts of peace. This assured God’s intentions to bring about blessing in Israel’s future (cf. chaps. 30–33).
29:12–14 you will call. What God planned, He also gave the people opportunity to participate in by sincere (v. 13) prayer. Cf. 1 John 5:14, 15.
29:14 I will be found by you. The Lord would answer their prayer, by returning the Jews to their land, cf. Daniel’s example and God’s response (Dan. 9:4–27). Fulfillment would occur in the era of Ezra and Nehemiah, and beyond this in even fuller measure after the Second Advent of their Messiah (cf. Dan. 2:35, 45; 7:13, 14, 27; 12:1–3, 13).
29:15–19 Because you have said. Amazingly still rejecting God’s true message, Jewish captives listened to false prophets among them (cf. vv. 8, 9, 21–23). This was the very sin which would cause God to send a further deportation to those still in Judah (586 B.C.).
29:17 like rotten figs. Cf. the principle of Jer. 24.
29:21–23 Ahab…and Zedekiah. Two captive, false Israelite prophets, who had been misleading exiles in Babylon (v. 15), will stir up the wrath of their captor king, who will cast them into a furnace (as in Dan. 3). They aroused not only the Babylonian potentate’s enmity, but God’s also, because of prophecies against His word and physical adultery (cf. 5:7).
29:24–32 The judgment against Shemaiah, the otherwise unknown prophet, who opposed Jeremiah, was similar to that experienced by Hananiah (cf. 28:15–17).
29:28 This referred to Jeremiah’s letter mentioned in v. 5.
Jeremiah 30
30:3 I will bring back. This theme verse gives in capsule form the pledge of chaps. 30–33. God’s restoration of the whole nation to their own land (cf. 29:10; Amos 9:14, 15; Rom. 11:26) has in view a final regathering never to be removed again (see note on 16:15) and not just a return in the time of Ezra and Nehemiah (vv. 8, 9; 31:31ff.; 32:39, 40; 33:8, 9, 15, 16). This verse is a summary of the prophecy given in vv. 4–9.
30:7 time of Jacob’s trouble. This period of unprecedented difficulty for Israel, as the verse defines, is set in a context of Israel’s final restoration. It is best equated with the time of tribulation (cf. vv. 8, 9) just before Christ’s Second Advent, mentioned elsewhere (Dan. 12:1; Matt. 24:21, 22) and described in detail by Rev. 6–19.
30:9 David their king. The Messiah, the greater David in David’s dynasty, ultimately fulfills this promise (2 Sam. 7:16). He is the great king often promised as Israel’s hope (23:5, 6; Is. 9:7; Ezek. 37:24, 25; Dan. 2:35, 45; 7:13, 14, 27; Matt. 25:34; 26:64; Luke 1:32; Rev. 17:14; 19:16). No king of David’s seed has held the scepter since the captivity. Zerubbabel, of David’s line, never claimed the title of king (cf. Hag. 2:2).
30:11 not make a complete end of you. Israel will endure as a people until Messiah’s kingdom (cf. Rom 11:1–29).
30:12–15 Judah had no reason to complain.
30:16–24 These absolute and extensive promises have yet to be fulfilled in history; they look forward to the reign of Christ, the greater David, in the millennial kingdom of the “latter days.”
