BIBLE STUDY

GOSPEL OF JOHN

2008-08-21T23:28:00.000-07:00

1. Palestine: Galilee, Samaria, Judah, and also crossed Jordan River.

Jn.4:

Galilee was the beginning ministry of Jesus,
Nazareth caparnahum,Cana, macbella, and Bethesda

Ch.1:45. 45 Philip went to look for Nathanael and told him, “We have found the very person Moses* and the prophets wrote about! His name is Jesus, the son of Joseph from Nazareth.”

There are many person named Jesus. So he was called Jesus of Nazareth foe theidentification.
Ch.2: 12. 12 After the wedding he went to Capernaum for a few days with his mother, his brothers, and his disciples.
Ch. 6: 17, 59. Jesus Walks on Water 16 That evening Jesus’ disciples went down to the shore to wait for him. 17 But as darkness fell and Jesus still hadn’t come back, they got into the boat and headed across the lake toward Capernaum. 18 Soon a gale swept down upon them, and the sea grew very rough. 19 They had rowed three or four miles* when suddenly they saw Jesus walking on the water toward the boat. They were terrified, 20 but he called out to them, “Don’t be afraid. I am here!*” 21 Then they were eager to let him in the boat, and immediately they arrived at their destination!

53 So Jesus said again, “I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you cannot have eternal life within you. 54 But anyone who eats my flesh and drinks my blood has eternal life, and I will raise that person at the last day. 55 For my flesh is true food, and my blood is true drink. 56 Anyone who eats my flesh and drinks my blood remains in me, and I in him. 57 I live because of the living Father who sent me; in the same way, anyone who feeds on me will live because of me. 58 I am the true bread that came down from heaven. Anyone who eats this bread will not die as your ancestors did (even though they ate the manna) but will live forever.” 59 He said these things while he was teaching in the synagogue in Capernaum.

Ch.20: 1. The Resurrection 1 Early on Sunday morning,* while it was still dark, Mary Magdalene came to the tomb and found that the stone had been rolled away from the entrance. 2 She ran and found Simon Peter and the other disciple, the one whom Jesus loved. She said, “They have taken the Lord’s body out of the tomb, and we don’t know where they have put him!”

Ch.19:25
25 Standing near the cross were Jesus’ mother, and his mother’s sister, Mary (the wife of Clopas), and Mary Magdalene. 26 When Jesus saw his mother standing there beside the disciple he loved, he said to her, “Dear woman, here is your son.” 27 And he said to this disciple, “Here is your mother.” And from then on this disciple took her into his home.

Synoptic Gospel
SYNOPTIC GOSPELS The phrase “Synoptic Gospels” is a term applied to the Gospels of Matthew, Mark, and Luke. This is because they describe the ministry of Jesus from generally the same point of view, which is quite different from John’s Gospel. The phrase “Synoptic Gospels” literally means “same view.” There are many similarities among these three Gospels. They all include the use of a common outline, beginning for example with an introduction; ministry of John the Baptist and the baptism and temptation of Jesus. Also, they all include Jesus’ greater Galilean ministry; his journey and ministry through Samaria, Perea, and rural Judea; and the Passion week, death, and resurrection of Jesus in Jerusalem. The books also record the same emphasis in the teaching of Jesus—the presence, nature, and fulfillment of the kingdom of God. Furthermore, these three Gospels relate much of the same material, usually in the same order, and often with similar or identical words. In addition to similarities, there are also striking differences among the three Gospels. These fall into the same general categories as do the similarities—outline, material, organization, and wording. Matthew and Luke also have considerable common material not found in Mark. Except for the healing of the centurion’s slave, Mark is composed exclusively of the words and teachings of Jesus. Each Gospel also contains accounts and teachings that are unique. The result is a rich diversity within the unity of the Gospels. Each provides portrayals of Jesus from a variety of viewpoints. Matthew emphasizes Jesus’ Jewishness and the continuity of his person and work with the message of the Old Testament. Mark’s fast-moving account presents Jesus as a man of action, the Son of Man who was a servant among men. Luke, in Greek literary style, addresses cultured Gentiles and shows Jesus as a friend of underprivileged groups. Attempts to account for both the similarities and differences within these Gospels makes up the “synoptic problem.” Solutions have been sought in many ways. As early as the second century, Tatian combined the four accounts into one. Additional “harmonies” of the Gospel accounts have been continually produced. Since the seventeenth century, scholars have attempted to account for the similarities and differences by examining the stages through which the Gospel material is assumed to have passed before coming into its present form. Form criticism attempts to identify the influences from the period of oral transmission. Source or literary criticism considers the alleged written documents from which the evangelists drew information. Redaction (or editorial) criticism seeks to determine the nature or purposes and personalities of the final editor-authors upon the accounts of the activities and teachings of Jesus. Other suggestions have called attention to the adaptation of material for a specific audience. Another looks at the similarities between the synoptic accounts of Jesus’ teachings and the parallel accounts of the Jewish rabbis in the Talmud. No completely satisfactory solution to the synoptic problem is at hand. The fact remains that the Scriptures present Jesus in various perspectives. The conscientious reader must seek the divine purpose of both the similarities and the differences of these proclamations of “the good news of Jesus Christ, the Son of God” (Mark 1:1).

Bethany 1:28.( Bethesda,*)
28 This encounter took place in Bethany, an area east of the Jordan River, where John was baptizing.
Jesus Heals a Lame Man 1 Afterward Jesus returned to Jerusalem for one of the Jewish holy days. 2 Inside the city, near the Sheep Gate, was the pool of Bethesda,* with five covered porches. 3 Crowds of sick people—blind, lame, or paralyzed—lay on the porches.* 5 One of the men lying there had been sick for thirty-eight years. 6 When Jesus saw him and knew he had been ill for a long time, he asked him, “Would you like to get well?”

Ch.4
4 He had to go through Samaria on the way. 5 Eventually he came to the Samaritan village of Sychar, near the field that Jacob gave to his son Joseph. 6 Jacob’s well was there; and Jesus, tired from the long walk, sat wearily beside the well about noontime. 7 Soon a Samaritan woman came to draw water, and Jesus said to her, “Please give me a drink.” 8 He was alone at the time because his disciples had gone into the village to buy some food.

PHARISEES AND SADDUCEES The Pharisees and Sadducees were two Jewish religious groups that were mentioned in the New Testament. They met with Jesus and sometimes tried to trick him by asking him difficult questions. Many people today who study the Bible still do not know everything about the Pharisees and the Sadducees. No one is sure when these groups started. In addition, scholars are not absolutely sure about everything the Pharisees and Sadducees believed. Even though it is impossible to know everything about them, when we look at what the Bible tells us, we can have a better understanding of the two groups and the main differences between them. PHARISEES The Pharisees were a group of religious leaders who lived in Palestine during the time of Jesus’ life and the beginnings of the Christian church. SADDUCEES Like the Pharisees, the Sadducees were a Jewish group that is mentioned many times in the New Testament but not in the Old Testament. JEW A Jew in biblical times was a Judean, a person belonging to Judah which is a kingdom that is based on the descendants of one of the twelve sons of Israel (named Judah). The term “Jew” comes from an underlying Hebrew word that was used first in 2 Kings 16:6 as a national term, meaning citizens of Judah. It came into general use in the period of Jeremiah just before the Judeans or Jews were sent into exile in the late sixth century BC (Jeremiah 32:12). In Jeremiah 34:9, a statement concerning the national principle that an individual citizen had the right to freedom from slavery uses the term “Jew.” In Jeremiah 52:28 it is used in giving the number of deported citizens. Once the people were in exile, the term’s national meaning was expanded with a religious one. The Jews were different from surrounding peoples in that they preserved a living religious tradition of one true God. A Jewish-Gentile polarization developed. Thus in Daniel 3:8-12 certain Jews were accused of deviating from otherwise acceptable Babylonian religious practices. The book of Esther is concerned with the problem of Jewish identity and survival in a hostile environment. Esther 8:17 speaks of Gentiles declaring themselves Jews in the religious sense of becoming proselytes. After the exile, the strongly religious meaning of “Jew” is expressed in the prophecy of Zechariah 8:23 that the Jew would be courted by Gentiles because God was with him. In Ezra 4:12 the term “Jews” is the national designation of the returned exiles, as it is in the book of Nehemiah (see Nehemiah 1:2; Nehemiah 4:2). In Nehemiah 13:24, there is a reference to the social exclusiveness of the Jews: on religious grounds, marriage to foreigners is deplored. In the New Testament, “Jew” continues to have the same national and/or religious meaning. Culturally, Jews have religious and other customs that New Testament documents addressed to Gentiles find it necessary to explain (Mark 7:3; John 5:1). Jews are contrasted with Gentiles (Acts 11:19), Samaritans (John 4:9, 22), and proselytes (Acts 2:10). Jewish Christians can be called “Jews” (Galatians 2:13), but there is an increasing stress on the religious distinctions between Jew and Christian. In Romans 2:17-29, Paul gives an interesting theological analysis of the term “Jew.” He is at pains to emphasize that the true meaning of the word lies not in outward religious profession but in an inward attitude to God. Paul was doubtless thinking of the inadequacy of his own life as a Jew before he was converted to the Christian faith (Philippians 3:3-6). His mention of “praise” in Romans 2:29 is a play on words: in Hebrew, Judah means praise (Genesis 29:35; Genesis 49:8). The apostle Paul is here regarding Christianity as the true heir of the faith of the Old Testament. Revelation 2:9 and Revelation 3:9 express similar sentiments: to be truly a Jew is much more than a matter of birth and synagogue observance. Underlying these passages in both Revelation and Romans is obviously the issue of the messianic claims of Jesus (Romans 10:1-4). The New Testament bears sad testimony to the opposition of Jews to the Christian message. The gospel proved a cause of offense to the Jews (1 Corinthians 1:23). Paul himself, despite his claim of impeccable Jewish credentials (Acts 26:4-7), found himself the object of bitter Jewish attacks (Acts 21:11; Acts 23:12, 27). Revelation 2:9 and Revelation 3:9 describe the Jews’ opposition as satanic: they were carrying out the work of God’s adversary, Satan. These negative overtones are especially attached to the use of the word “Jew” in John’s Gospel. It is found many more times than in any of the other Gospels. In some passages, the word is not associated with hostility, but in most cases the fourth Gospel uses “Jews” for the religious authorities, especially those in Jerusalem, who were hostile to Jesus (John 5:18; John 9:18; John 18:36). In John 9:22, the parents of the blind man, clearly Jews themselves, are said, literally, to fear the investigating Jews. In John 18:14 “Jews” stands for the chief priests and Pharisees of John 18:3. The author, who was obviously a Jew himself, was not expressing an anti-Semitic viewpoint. He condemned not race or people but those who opposed Jesus. He gladly acknowledged that some Jews put their faith in Jesus (John 8:31; John 11:45: John 12:11). Nathanael is featured as a type of the Christian Jew, a true Israelite “in whom is no guile” (John 1:47; see also Genesis 27:35; Genesis 32:28).

DIASPORA OF THE JEWS The Diaspora refers to the spreading out of the Jewish people from Israel to foreign lands. This occurred as the Jews were forced to leave their homeland due to war, captivity, or other persecution. It is also known as the Dispersion. The word means a “sowing” or “scattering.” It can also mean “exile.” The word occurs twice in the New Testament (James 1:1; 1 Peter 1:1). Both times it refers to Christian Jews living outside Palestine as a result of the several dispersions in Israel’s history. Diaspora sometimes refers to the exiled people, sometimes to the place of exile. MAJOR DIASPORAS From the end of the eighth century BC onward, Jewish history was marked by several major dispersions. DIASPORA OF THE NORTHERN KINGDOM After Solomon’s death, his kingdom broke in two. The northern kingdom of Israel sunk deeper into idolatry and immorality (2 Kings 17:14-18). Jeroboam, the first king of the divided Israel, established a pattern of falling away from the faith. The Old Testament regularly records that succeeding kings “did not turn from the sins of Jeroboam” (10:31; 13:11; 14:24; 15:9, 18, 24, 28, RSV). Assyria conquered the northern kingdom in 722 BC. They took more than 27,000 Israelites into exile, as had been predicted (2 Kings 17:23). They were settled in cities near the Euphrates River and in Media, areas of ancient Asia. Assyrians from cities around Babylon, in turn, colonized Israel (17:6, 24). DIASPORA OF THE SOUTHERN KINGDOM The southern kingdom of Judah suffered exile to the east in Babylonia and to the south in Egypt. The Babylonian king Nebuchadnezzar captured Judeans in several journeys from 605 BC to the fall of Jerusalem in 586 BC. The first expedition to Babylon took Jerusalem’s treasures from the temple and palace. That included “all the princes, and all the mighty men of valor, ten thousand captives, and all the craftsmen and the smiths; none remained, except the poorest people of the land” (2 Kings 24:12-14, RSV; compare 2 Chronicles 36:10; Jeremiah 52:29-30). A year later a second expedition focused on the rebellious Jewish king Zedekiah and his sons (2 Kings 25:1, 6-7; Jeremiah 52:4-11). In the 19th year of Nebuchadnezzar’s reign, Babylonia struck Judah again. This time the temple and the king’s palace were destroyed, and the city’s walls were broken down. All but the very poorest people were carried away captive (2 Kings 25:8-21; Jeremiah 52:12-16). In the 6th century BC, Johanan, a Judean, thought he could escape from Nebuchadnezzar by fleeing to Egypt. Johanan forced Jeremiah and a group of other Jews to go with him. They settled at Migdol, Tahpanhes, and Memphis. Nevertheless, the Babylonians pursued them and took control of Egypt. Many Jews were executed there (Jeremiah 43:5-44:30). Records of property ownership and an altar suggest that the few surviving exiles established permanent colonies in Egypt (Isaiah 19:18-19).

OTHER DIASPORAS
The Egyptian king Ptolemy I (323-285 BC) captured many Jews and carried them off to Egypt about 300 BC. Those exiles populated Alexandria. Thereafter, the city was noted as a center of both Greek and Jewish learning. Large colonies of Jews were also sent out from Babylonia to Phrygia and Lydia by Antiochus III (the Great) of Syria (223-187 BC). The Romans sent a sizable group of Jews to Rome. The Roman general Pompey took many there as slaves in the first century BC.

The Jews were widely scattered. In the New Testament book of Acts, Luke listed Jerusalem’s visitors: Parthians, Medes, Elamites, people from Mesopotamia, Judea, Cappadocia, Pontus, the province of Asia, Phrygia, Pamphylia, and Egypt. The list also included the areas of Libya toward Cyrene, visitors from Rome (both Jews and converts to Judaism), Cretans, and Arabians (Acts 2:9-11). Those Jews of “the Diaspora” were in Jerusalem to celebrate the Feast of Pentecost. Other Jewish communities were located in the Macedonian cities visited by the apostle Paul. On his missionary journeys he visited Jews in Thessalonica, Berea, and Corinth (Acts 17:1, 10; 18:2-4). Around AD 50, the Roman emperor Claudius commanded all Jews to leave Rome (18:2). The Jewish population in Palestine at the time of Jesus’ birth is estimated from about four to six million. The dispersion population numbered several times that of Palestine. Communities with more than a million each flourished in Asia Minor, Mesopotamia, and Alexandria. Today, even with a national homeland, far more Jews still live outside Israel than inside. In spite of their scatterings, Jews of various diasporas retained a basic unity with Palestinian Jews through several practices. 1. The great national feasts—Passover, Harvest, and Tabernacles (Exodus 23:12-17; Deuteronomy 16:1-17)-continued to be observed abroad. 2. The temple tax used for the temple’s upkeep (Exodus 30:11-16) was collected in foreign Jewish communities even after the temple had been destroyed. 3. All Jews everywhere recognized the authority of the Sanhedrin (the Jewish religious council) over them. POSITIVE ASPECTS In exile the Jews tended to give up the idol worship that had in part kept them from God. Their exile led them to establish synagogues as places for prayer and education. Jews in Alexandria, Egypt, translated the Old Testament Scriptures into Greek, at that time the international language. From the Christian point of view, the network of dispersed Jewish communities had a special significance. They provided important bases for the spread of Christianity from these communities into the surrounding gentile world. Thus, God used the dispersions to bring the gospel to the Gentiles (Romans 1:11-15; 1 Corinthians 10:11-12). Finally, the arts, sciences, and humanities have been greatly enriched by the Jews scattered throughout Western culture. Few other peoples have endured so much ethnic prejudice as the Jews. Yet, they gave the world cultural gifts and excellence in many areas. The church of Jesus Christ has become a “new Israel” and a “chosen race” (1 Peter 2:9). But the testimony of history and of Scripture indicates that God still has a unique interest in the Jews.
GENTILES Gentiles are people belonging to any of the non-Jewish nations, known as goyim in Hebrew and ethnoi in Greek. According to the Old Testament perspective, there are but two categories of people, the Jews (God’s elect) and the nations. According to the New Testament perspective, salvation is offered to Jew and Gentile alike. Both Peter and Paul took the lead in bringing the gospel to the Gentiles. Paul spent his entire ministry trying to unite Jewish and Gentile Christians into one body, the church.

SAMARIA Samaria was the capital of the northern kingdom of Israel. It is always identified with the hill where the village of Sebastieh is located. The hill was purchased by King Omri from Shemer, the clan who had lived there. King Omri built his new capital there (1 Kings 16:24). This became the center of the northern kingdom and it was prestigious because of King Omri’s family. However, it was also open to attacks. King Ben-hadad of Syria, along with an alliance of 32 kings, attacked Samaria (1 Kings 20), but the Israelites were able to drive them off. During the reign of King Ahab’s son, Joram, Ben-hadad attacked again (2 Kings 6:24-7:20) and almost conquered the city with a siege that lasted a long time. After a series of wars and King Jehu’s efforts to get rid of the priests of Baal in Samaria (2 Kings 10:18-28), the city returned to worshipping the true God while Jehu’s descendents were ruling. Nevertheless, people who worshipped the false god Asherah still lived in parts of Samaria under the leadership of Jehoahaz (2 Kings 13:6). During this time, Syria continued to attack the city and have the upper hand in battle (2 Kings 13:7). During the eighth century BC, the balance of power changed in Israel’s favor (2 Kings 13:14-25), and under King Jeroboam II, Samaria enjoyed great prosperity (2 Kings 14:23-28; Amos 3:10, 15; 4:1, and 6:1, 4-6). However, in the late eighth century BC, internal fighting in Israel allowed the kingdom to be vulnerable to Assyrian attacks (2 Kings 15). Finally, after Galilee, the Transjordan area, and the coastal plain were already conquered, Samaria fell to King Sargon II (2 Kings 18:9-12). During the next few decades, exiles from other countries were ordered by the Assyrians to move to Samaria. During the reign of the Persians in the sixth through fourth centuries B.C., Samaria was the center of an administrative district governed by a dynasty of rulers that included members of the Sanballat family (Nehemiah 2:10). The people who lived in Samaria during this time were called Samaritans. Even though they considered themselves to be part of Israel, they were rejected by the Judeans (Ezra 4:1-3). However, when the Jews of Elephantine wanted to rebuild a temple in Egypt, they asked the Samaritans for help. The ancient historian, Josephus, wrote that when Alexander the Great came to the Levant in 331 BC, the Samaritans gained his favor (Antiquities 11.8.4). Later, however, they rebelled against him and murdered his governor. The Samaritan leaders at this time took refuge in the Wadi Dalieh cave, where they were trapped with their personal documents written on papyrus. These leaders eventually suffocated in the cave. Samaria was taken in 108–107 B.C. (Antiquities 13.10.2 and War 1.2.7) by John Hyrcanus, who destroyed the city. It was rebuilt by Pompey and further restored by Gabinius. King Herod changed the name of the city to Sebaste in honor of Caesar Augustus and he built a large temple for Caesar there. At Sebaste, Herod entertained Agrippa, killed his wife Mariamne, and strangled his sons. During the first Jewish war, the people of Sebaste were conquered and enslaved by the Romans.
SAMARITANS The Samaritans were a sect or group that broke off from the Jews. The group resided north of Judea and south of Galilee. The Samaritans and their Jewish neighbors had a long history of tension and mutual hostility. Jesus’ attitude toward this hated group served as a contrast to the feelings and opinions generally held at that time. ORIGINS OF THE SECT It is difficult to determine precisely when the Samaritan sect arose and when the final break with Judaism occurred. The Old Testament indicates that the group stemmed from foreign peoples whose worship of God only covered up their underlying idolatry. According to 2 Kings 17, the Samaritan sect arose from the exchange of peoples following Israel’s defeat by Assyria in 722 BC The king of Assyria removed the Israelites from the land, and then brought into the land conquered peoples from Babylon, Cuthah, and various other nations. The Samaritans offer a vastly different interpretation of their origin. They claim they came from the Jewish tribes of Ephraim and Manasseh (John 4:12). They hold that the exile of Israelites in 722 BC by Assyria was neither full-scale nor permanent. The Samaritan version holds that the Jews were guilty of apostasy because they set up heretical sanctuaries during the time of Eli. They should have stayed with the holy place on Mount Gerizim. The Samaritans therefore considered themselves true Israelites in heritage and worship. Assyrian records prove there was an exchange of population in the northern kingdom. Apparently a total expulsion from the land was not carried out (see 2 Chronicles 34:9). This would suggest that there were two groups in the land. First, there were the native Israelite remnant who had not been exiled. Second, there were foreign exiles who were gradually won over to the faith of the native residents. RELATIONS BETWEEN THE SAMARITANS AND THE JEWS The Samaritans were situated in the north around Mount Gerizim (their holy mountain), Shechem, and Samaria. They had continual tensions with the Jewish populations in Judea and then later in Galilee. The ancient tension between the northern and southern kingdoms was revived with the return of exiles to Jerusalem under the Persian ruler Cyrus’s decree (538 BC). The entire southern area was at the time governed from Samaria in the north by Sanballat. He was a native ruler of Palestine under Persian authority. The return of exiles to Jerusalem, since they intended to rebuild the Jerusalem temple, posed an obvious political threat to his leadership in the north (Ezra 4:7-24; Nehemiah 4:1-9). Opposition was at first politically motivated. But it became religious when sometime later, possibly in the fifth century BC, a rival temple was erected on Mount Gerizim. An example of Jewish hostility toward the Samaritans can be seen about this time. The Samaritans are placed below the Edomites and Philistines in esteem and are called a “foolish people.” Jewish disregard for the Samaritans was increased by the Samaritans’ lack of resistance to Antiochus Epiphanes’s campaign (around 167 BC) to promote Greek worship in the area. Part of the Jewish community resisted the transforming of the Jerusalem temple to a temple for Zeus, and eventually followed the Maccabees in revolt, but sources suggest that the Samaritans were not among them. Poor relations came to a climax during the brief period of Jewish independence under the Hasmoneans. The Jewish ruler, John Hyrcanus, marched against Shechem, conquering and destroying the Samaritan temple on Mount Gerizim (about 128 BC). Under Herod the Great, Samaria’s fortunes improved. But hatred still continued between the Samaritans and Jews in Judea and Galilee. A group of Samaritans believed that the Jerusalem temple was a false cultic center. Because they were excluded from the inner courts by the Jerusalem authorities, they profaned the Jerusalem temple in approximately AD 6 by spreading human bones within the temple porches and sanctuary during Passover. Hostility toward Galilean Jews traveling through Samaria on the way to Jerusalem for various feasts was also not uncommon (Luke 9:51-53). This animosity continued in Jesus’ day. Both groups excluded the other from their respective centers, the Jerusalem temple and the Samaritan temple on Mount Gerizim. The Samaritans, for example, were forbidden access to the inner courts of the temple in Jerusalem. Any offering they might give was considered as if it were from a Gentile. Though technically a sect, it appears Samaritans were in practice treated as Gentiles. All marriage between the groups was therefore forbidden and social relations were greatly restricted (John 4:9). Because of this separation, it is not surprising that any interaction between the two groups was strained. The mere term “Samaritan” was one of scorn on the lips of Jews (8:48). Among some scribes it possibly would not even be uttered. Luke 10:37 may be an example of this. The disciples’ reaction to the Samaritan refusal of lodging (9:51-55) is a good example of the animosity felt by Jews for Samaritans at the time. Although there is less evidence for similar attitudes from the Samaritan side, we can assume they existed. It is probable to suggest, therefore, that the Samaritan shunning of hospitality in Luke 9:51-55 was not uncommon toward other Jews who were heading toward Jerusalem. SAMARITAN BELIEFS The main beliefs of the Samaritans show how they both relate to and depart from mainstream Judaism. They held in common with Judaism a strong faith in the one God of Abraham, Isaac, and Jacob. In contrast, however, they elevated Mount Gerizim in the north as the only holy place for sacrifice. This was based on several passages in Deuteronomy and Exodus in the Samaritan text. Mount Gerizim came to be identified with the site of Abel’s first altar (Genesis 4:4) and the site of Noah’s sacrifice after the Flood (8:20). It was also the meeting place of Abraham and Melchizedek (14:18) and the site of Isaac’s intended sacrifice (22). The Samaritans felt that only the first five biblical books (Pentateuch) were inspired. They based their beliefs and practice exclusively on these books. Such a narrow view not only determined the direction of Samaritan theology but further separated them from contemporary Jewish thought. Moses, for example, was more highly exalted by the Samaritans than by the Jews. He was considered not only the chief prophet but also, in later thought, was described as the choicest of men. He preexisted from Creation, interceded with God for Israel, and was known as “the light of the world.” A Messiah from the house of David could not be anticipated, as no evidence for such could be found in the Pentateuch. Rather, the Samaritans awaited a prophet like Moses based on Deuteronomy 18:15-18. This anticipated prophet was also designated the “Taheb” (the Restorer). In the last days he would restore proper worship on Mount Gerizim and bring the worship of the heathen to that site. It is clear, therefore, that it was primarily the claim of supremacy for Mount Gerizim that separated this group theologically and culturally from their Jewish neighbors. JESUS AND THE SAMARITANS The common Jewish perspective on Samaritans as being nearly Gentile was evidently held to some extent by Jesus as well. Jesus refers to the Samaritan leper as “this foreigner” (Luke 17:18). He prohibits his disciples, during their commissioning, from taking the message of the kingdom to either the Samaritans or the Gentiles (Matthew 10:5). Yet the overwhelming evidence in the Gospels is that Jesus’ attitude toward the Samaritans differed radically from the Jews of his day. When his disciples display the usual Jewish animosity in asking to have the “fire from heaven” rain down upon the inhospitable Samaritans, Jesus “rebuked them” (Luke 9:54-55). Moreover, he did not refuse to heal the Samaritan leper. Instead, he honored him as the only one of the ten who remembered to give glory to God (17:11-19). In the parable of the Good Samaritan (10:30-37) Jesus clearly breaks through the traditional prejudices in portraying the despised Samaritan, not the respected Jewish priest or Levite, as the true neighbor to the man in need. Here as elsewhere, Jesus confronts his audience with God’s demand. Again, he breaks through traditional definitions of “righteous” and “outcast.” John 4:4-43 records not only the fascinating exchange between Jesus and the Samaritan woman but also Jesus’ two-day stay in the town of Sychar, a Samaritan city. Here Jesus risks ritual uncleanness by contact with the Samaritan woman at the well (4:7-9). He also offers the gift of salvation to her (4:10) and the entire Samaritan town (4:39-41). Since Jesus knows about her marital life (4:16-18), the woman concludes he must be a “prophet.” The Samaritans were expecting a “prophet like Moses” in the last days. So it is possible that the woman was wondering if Jesus was their long-awaited prophetic Messiah (4:19, 25-26). Jesus breaks through the animosity of Jews toward Samaritans by doing the unthinkable in staying with this despised people. But he goes further by accepting their faith in him as “Messiah” (4:26) and “Savior of the world” (4:42). Here, Jesus redefines righteousness not according to background or religious practice but according to faith in himself. In so doing, he shatters the racial and cultural distinctions of his day and lays the foundation for the gospel’s subsequent spread to the entire Gentile world. SAMARIA IN THE MISSION OF THE EARLY CHURCH In the great commission given prior to his ascension, Jesus told his disciples to take the gospel to Samaria (Acts 1:8). The missionary activity of the early church did indeed include this region. Following the martyrdom of Stephen, many Christians were forced to leave Jerusalem (8:1). One such Christian, Philip, spread the gospel in the city of Samaria (8:5). The response was so great to the miracles performed that Peter and John (representing the apostles in Jerusalem) were sent to investigate and to confirm the presence of the Holy Spirit among them. Evidence from the second century AD suggests, however, that Christianity did not gain a strong foothold among the Samaritans. For the most part, the Samaritans kept their own religion. A small remnant of the Samaritan sect continues to exist to this day, living near Mount Gerizim (Shechem) and in various cities in Israel.

Ch.4;7-9
7 Soon a Samaritan woman came to draw water, and Jesus said to her, “Please give me a drink.” 8 He was alone at the time because his disciples had gone into the village to buy some food. 9 The woman was surprised, for Jews refuse to have anything to do with Samaritans.* She said to Jesus, “You are a Jew, and I am a Samaritan woman. Why are you asking me for a drink?”

JEW A Jew in biblical times was a Judean, a person belonging to Judah which is a kingdom that is based on the descendants of one of the twelve sons of Israel (named Judah). The term “Jew” comes from an underlying Hebrew word that was used first in 2 Kings 16:6 as a national term, meaning citizens of Judah. It came into general use in the period of Jeremiah just before the Judeans or Jews were sent into exile in the late sixth century BC (Jeremiah 32:12). In Jeremiah 34:9, a statement concerning the national principle that an individual citizen had the right to freedom from slavery uses the term “Jew.” In Jeremiah 52:28 it is used in giving the number of deported citizens. Once the people were in exile, the term’s national meaning was expanded with a religious one. The Jews were different from surrounding peoples in that they preserved a living religious tradition of one true God. A Jewish-Gentile polarization developed. Thus in Daniel 3:8-12 certain Jews were accused of deviating from otherwise acceptable Babylonian religious practices. The book of Esther is concerned with the problem of Jewish identity and survival in a hostile environment. Esther 8:17 speaks of Gentiles declaring themselves Jews in the religious sense of becoming proselytes. After the exile, the strongly religious meaning of “Jew” is expressed in the prophecy of Zechariah 8:23 that the Jew would be courted by Gentiles because God was with him. In Ezra 4:12 the term “Jews” is the national designation of the returned exiles, as it is in the book of Nehemiah (see Nehemiah 1:2; Nehemiah 4:2). In Nehemiah 13:24, there is a reference to the social exclusiveness of the Jews: on religious grounds, marriage to foreigners is deplored. In the New Testament, “Jew” continues to have the same national and/or religious meaning. Culturally, Jews have religious and other customs that New Testament documents addressed to Gentiles find it necessary to explain (Mark 7:3; John 5:1). Jews are contrasted with Gentiles (Acts 11:19), Samaritans (John 4:9, 22), and proselytes (Acts 2:10). Jewish Christians can be called “Jews” (Galatians 2:13), but there is an increasing stress on the religious distinctions between Jew and Christian. In Romans 2:17-29, Paul gives an interesting theological analysis of the term “Jew.” He is at pains to emphasize that the true meaning of the word lies not in outward religious profession but in an inward attitude to God. Paul was doubtless thinking of the inadequacy of his own life as a Jew before he was converted to the Christian faith (Philippians 3:3-6). His mention of “praise” in Romans 2:29 is a play on words: in Hebrew, Judah means praise (Genesis 29:35; Genesis 49:8). The apostle Paul is here regarding Christianity as the true heir of the faith of the Old Testament. Revelation 2:9 and Revelation 3:9 express similar sentiments: to be truly a Jew is much more than a matter of birth and synagogue observance. Underlying these passages in both Revelation and Romans is obviously the issue of the messianic claims of Jesus (Romans 10:1-4). The New Testament bears sad testimony to the opposition of Jews to the Christian message. The gospel proved a cause of offense to the Jews (1 Corinthians 1:23). Paul himself, despite his claim of impeccable Jewish credentials (Acts 26:4-7), found himself the object of bitter Jewish attacks (Acts 21:11; Acts 23:12, 27). Revelation 2:9 and Revelation 3:9 describe the Jews’ opposition as satanic: they were carrying out the work of God’s adversary, Satan. These negative overtones are especially attached to the use of the word “Jew” in John’s Gospel. It is found many more times than in any of the other Gospels. In some passages, the word is not associated with hostility, but in most cases the fourth Gospel uses “Jews” for the religious authorities, especially those in Jerusalem, who were hostile to Jesus (John 5:18; John 9:18; John 18:36). In John 9:22, the parents of the blind man, clearly Jews themselves, are said, literally, to fear the investigating Jews. In John 18:14 “Jews” stands for the chief priests and Pharisees of John 18:3. The author, who was obviously a Jew himself, was not expressing an anti-Semitic viewpoint. He condemned not race or people but those who opposed Jesus. He gladly acknowledged that some Jews put their faith in Jesus (John 8:31; John 11:45: John 12:11). Nathanael is featured as a type of the Christian Jew, a true Israelite “in whom is no guile” (John 1:47; see also Genesis 27:35; Genesis 32:28).

LORD JESU CHRIST

2008-08-20T20:25:00.000-07:00

Prophetical message in the year of 2000 from LORD JESU CHRIST

2 Chronicles-7
The LORD’s Response to Solomon
. 12 Then one night the LORD appeared to Solomon and said, “I have heard your prayer and have chosen this Temple as the place for making sacrifices. 13 At times I might shut up the heavens so that no rain falls, or I might command locusts to devour your crops, or I might send plagues among you. 14 Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and heal their land. 15 I will listen to every prayer made in this place, 16 for I have chosen this Temple and set it apart to be my home forever. My eyes and my heart will always be here.

We had a four days fasting prayer at THE APOSTOLIC CHURCH of vavuniya .Lord answered to our prayer and assured that He would bring peace to out country very soon.
1 Kings -18
Elijah Prays for Rain
41 Then Elijah said to Ahab, “Go and enjoy a good meal! For I hear a mighty rainstorm coming!”
42 So Ahab prepared a feast. But Elijah climbed to the top of Mount Carmel and fell to the ground and prayed. 43 Then he said to his servant, “Go and look out toward the sea.”
The servant went and looked, but he returned to Elijah and said, “I didn’t see anything.” Seven times Elijah told him to go and look, and seven times he went. 44 Finally the seventh time, his servant told him, “I saw a little cloud about the size of a hand rising from the sea.”
Then Elijah shouted, “Hurry to Ahab and tell him, ‘Climb into your chariot and go back home. If you don’t hurry, the rain will stop you!’ ”
45 And sure enough, the sky was soon black with clouds. A heavy wind brought a terrific rainstorm, and Ahab left quickly for Jezreel. 46 Now the LORD gave special strength to Elijah. He tucked his cloak into his belt and ran ahead of Ahab’s chariot all the way to the entrance of Jezreel.
In the year 2002 February 22nd peace pact singed as results of our prayer. We had a Thanks giving prayer also.

Prophetical message in the year of 2005-November,because of unwillingness of leaders of the country to develop the peace process,punishment of living GOD JESUS is pouring upon the country.
The LORD’s Judgment against Nineveh
3 How terrible it will be for Nineveh, the city of murder and lies! She is crammed with wealth to be plundered. 2 Listen! Hear the crack of the whips as the chariots rush forward against her. Wheels rumble, horses’ hooves pound, and chariots clatter as they bump wildly through the streets. 3 See the flashing swords and glittering spears in the upraised arms of the cavalry! The dead are lying in the streets—dead bodies, heaps of bodies, everywhere. People stumble over them, scramble to their feet, and fall again. 4 All this because Nineveh, the beautiful and faithless city, mistress of deadly charms, enticed the nations with her beauty. She taught them all to worship her false gods, enchanting people everywhere.
5 “No wonder I am your enemy!” declares the LORD Almighty. “And now I will lift your skirts so all the earth will see your nakedness and shame. 6 I will cover you with filth and show the world how vile you really are. 7 All who see you will shrink back in horror and say, ‘Nineveh lies in utter ruin.’ Yet no one anywhere will regret your destruction.”
8 Are you any better than Thebes,* surrounded by rivers, protected by water on all sides? 9 Ethiopia* and the land of Egypt were the source of her strength, which seemed without limit. The nations of Put and Libya also helped and supported her. 10 Yet Thebes fell, and her people were led away as captives. Her babies were dashed to death against the stones of the streets. Soldiers cast lots to see who would get the Egyptian officers as servants. All their leaders were bound in chains.
11 And you, Nineveh, will also stagger like a drunkard. You will hide for fear of the attacking enemy. 12 All your fortresses will fall. They will be devoured like the ripe figs that fall into the mouths of those who shake the trees. 13 Your troops will be as weak and helpless as women. The gates of your land will be opened wide to the enemy and set on fire and burned.
14 Get ready for the siege! Store up water! Strengthen the defenses! Make bricks to repair the walls! Go into the pits to trample clay, and pack it into molds! 15 But in the middle of your preparations, the fire will devour you; the sword will cut you down. The enemy will consume you like locusts, devouring everything they see. There will be no escape, even if you multiply like grasshoppers. 16 Merchants, as numerous as the stars, have filled your city with vast wealth. But like a swarm of locusts, they strip the land and then fly away. 17 Your princes and officials are also like locusts, crowding together in the hedges to survive the cold. But like locusts that fly away when the sun comes up to warm the earth, all of them will fly away and disappear.
18 O Assyrian king, your princes lie dead in the dust. Your people are scattered across the mountains. There is no longer a shepherd to gather them together. 19 There is no healing for your wound; your injury is fatal. All who hear of your destruction will clap their hands for joy. Where can anyone be found who has not suffered from your cruelty?

Urging for a spcial prayer for the healing of the nation-2007.This is the time we have to seek our GOG’S face to heal the contry,those who are calling in His name [Christion] should humble themself and ask forgiveness,He eill heal our country.
1.
Esther 7
The King Executes Haman
So the king and Haman went to Queen Esther’s banquet. 2 And while they were drinking wine that day, the king again asked her, “Tell me what you want, Queen Esther. What is your request? I will give it to you, even if it is half the kingdom!”
3 And so Queen Esther replied, “If Your Majesty is pleased with me and wants to grant my request, my petition is that my life and the lives of my people will be spared. 4 For my people and I have been sold to those who would kill, slaughter, and annihilate us. If we had only been sold as slaves, I could remain quiet, for that would have been a matter too trivial to warrant disturbing the king.”
5 “Who would do such a thing?” King Xerxes demanded. “Who would dare touch you?”
6 Esther replied, “This wicked Haman is our enemy.” Haman grew pale with fright before the king and queen. 7 Then the king jumped to his feet in a rage and went out into the palace garden.
But Haman stayed behind to plead for his life with Queen Esther, for he knew that he was doomed. 8 In despair he fell on the couch where Queen Esther was reclining, just as the king returned from the palace garden. “Will he even assault the queen right here in the palace, before my very eyes?” the king roared. And as soon as the king spoke, his attendants covered Haman’s face, signaling his doom.
9 Then Harbona, one of the king’s eunuchs, said, “Haman has set up a gallows* that stands seventy-five feet* tall in his own courtyard. He intended to use it to hang Mordecai, the man who saved the king from assassination.”
“Then hang Haman on it!” the king ordered. 10 So they hanged Haman on the gallows he had set up for Mordecai, and the king’s anger was pacified
2.
Hezekiah Seeks the LORD’s Help
37 When King Hezekiah heard their report, he tore his clothes and put on sackcloth and went into the Temple of the LORD to pray. 2 And he sent Eliakim the palace administrator, Shebna the court secretary, and the leading priests, all dressed in sackcloth, to the prophet Isaiah son of Amoz. 3 They told him, “This is what King Hezekiah says: This is a day of trouble, insult, and disgrace. It is like when a child is ready to be born, but the mother has no strength to deliver it. 4 But perhaps the LORD your God has heard the Assyrian representative defying the living God and will punish him for his words. Oh, pray for those of us who are left!”
5 After King Hezekiah’s officials delivered the king’s message to Isaiah, 6 the prophet replied, “Say to your master, ‘This is what the LORD says: Do not be disturbed by this blasphemous speech against me from the Assyrian king’s messengers. 7 Listen! I myself will make sure that the king will receive a report from Assyria telling him that he is needed at home. Then I will make him want to return to his land, where I will have him killed with a sword.’ ”8 Meanwhile, the Assyrian representative left Jerusalem and went to consult his king, who had left Lachish and was attacking Libnah.
Soon afterward KingSennacherib received word that King Tirhakah of Ethiopia* was leading an army to fight against him. Before leaving to meet the attack, he sent this message back to Hezekiah in Jerusalem:

10 “This message is for King Hezekiah of Judah. Don’t let this God you trust deceive you with promises that Jerusalem will not be captured by the king of Assyria. 11 You know perfectly well what the kings of Assyria have done wherever they have gone. They have crushed everyone who stood in their way! Why should you be any different? 12 Have the gods of other nations rescued them such nations as Gozan,Haran, Rezeph, and thepeopleofEdenwhowereinTelassar?The former kingsofAssyria destroyed them all! 13 What happened to the king of Hamath and the king of Arpad? What happened to the kings of Sepharvaim, Hena, and Ivvah?”
14 After Hezekiah received the letter and read it, he went up to the LORD’s Temple and spread it out before the LORD. 15 And Hezekiah prayed this prayer before the LORD: 16 “O LORD Almighty, God of Israel, you are enthroned between the mighty cherubim! You alone are God of all the kingdoms of the earth. You alone created the heavens and the earth. 17 Listen to me, O LORD, and hear! Open your eyes, O LORD, and see! Listen to Sennacherib’s words of defiance against the living God.
18 “It is true, LORD, that the kings of Assyria have destroyed all these nations, just as the message says. 19 And they have thrown the gods of these nations into the fire and burned them. But of course the Assyrians could destroy them! They were not gods at all—only idols of wood and stone shaped by human hands. 20 Now, O LORD our God, rescue us from his power; then all the kingdoms of the earth will know that you alone, O LORD, are God.”
Isaiah Predicts Judah’s Deliverance
21 Then Isaiah son of Amoz sent this message to Hezekiah: “This is what the LORD, the God of Israel, says: This is my answer to your prayer concerning King Sennacherib of Assyria. 22 This is the message that the LORD has spoken against him:
‘The virgin daughter of Zion
despises you and laughs at you.
The daughter of Jerusalem
scoffs and shakes her head as you flee.
23 ‘Whom do you think you have been insulting and ridiculing?
Against whom did you raise your voice?
At whom did you look in such proud condescension?
It was the Holy One of Israel!
24 By your messengers you have mocked the Lord.
You have said, “With my many chariots
I have conquered the highest mountains—
yes, the remotest peaks of Lebanon.
I have cut down its tallest cedars
and its choicest cypress trees.
I have reached its farthest corners
and explored its deepest forests.
25 I have dug wells in many a foreign land
and refreshed myself with their water.
I even stopped up the rivers of Egypt
so that my armies could go across!”
26 ‘But have you not heard?
It was I, the LORD, who decided this long ago.
Long ago I planned what I am now causing to happen,
that you should crush fortified cities into heaps of rubble.
27 That is why their people have so little power
and are such easy prey for you.
They are as helpless as the grass,
as easily trampled as tender green shoots.
They are like grass sprouting on a housetop,
easily scorched by the sun.
28 ‘But I know you well—
your comings and goings and all you do.
I know the way you have raged against me.
29 And because of your arrogance against me,
which I have heard for myself,
I will put my hook in your nose
and my bridle in your mouth.
I will make you return
by the road on which you came.’ ”
30 Then Isaiah said to Hezekiah, “Here is the proof that the LORD will protect this city from Assyria’s king. This year you will eat only what grows up by itself, and next year you will eat what springs up from that. But in the third year you will plant crops and harvest them; you will tend vineyards and eat their fruit. 31 And you who are left in Judah, who have escaped the ravages of the siege, will take root again in your own soil, and you will flourish and multiply. 32 For a remnant of my people will spread out from Jerusalem, a group of survivors from Mount Zion. The passion of the LORD Almighty will make this happen!
33 “And this is what the LORD says about the king of Assyria: His armies will not enter Jerusalem to shoot their arrows. They will not march outside its gates with their shields and build banks of earth against its walls. 34 The king will return to his own country by the road on which he came. He will not enter this city, says the LORD. 35 For my own honor and for the sake of my servant David, I will defend it.”
36 That night the angel of the LORD went out to the Assyrian camp and killed 185,000 Assyrian troops. When the surviving Assyrians* woke up the next morning, they found corpses everywhere. 37 Then King Sennacherib of Assyria broke camp and returned to his own land. He went home to his capital of Nineveh and stayed there. 38 One day while he was worshiping in the temple of his god Nisroch, his sons Adrammelech and Sharezer killed him with their swords. They then escaped to the land of Ararat, and another son, Esarhaddon, became the next king of Assyria.

Jonah 3
Jonah Goes to Nineveh
Then the LORD spoke to Jonah a second time: 2 “Get up and go to the great city of Nineveh, and deliver the message of judgment I have given you.”
3 This time Jonah obeyed the LORD’s command and went to Nineveh, a city so large that it took three days to see it all. 4 On the day Jonah entered the city, he shouted to the crowds: “Forty days from now Nineveh will be destroyed!” 5 The people of Nineveh believed God’s message, and from the greatest to the least, they decided to go without food and wear sackcloth to show their sorrow.
6 When the king of Nineveh heard what Jonah was saying, he stepped down from his throne and took off his royal robes. He dressed himself in sackcloth and sat on a heap of ashes. 7 Then the king and his nobles sent this decree throughout the city: “No one, not even the animals, may eat or drink anything at all. 8 Everyone is required to wear sackcloth and pray earnestly to God. Everyone must turn from their evil ways and stop all their violence. 9 Who can tell? Perhaps even yet God will have pity on us and hold back his fierce anger from destroying us.”
10 When God saw that they had put a stop to their evil ways, he had mercy on them and didn’t carry out the destruction he had threatened.

SO, please hold a fasting and prayer for healing our nation.
Yours in Christ

Do you really believe the story of Jonah

2008-08-20T05:01:00.000-07:00

Of all the stories in the Bible, the one which people find hardest to swallow is the account of Jonah and the whale. Skeptics have a field day ridiculing the account of a man who was swallowed whole by a whale and lived to tell of it after three days and nights in such surroundings.
In an attempt to avoid the seeming improbabilities of the story, some contend that this story was never meant to be understood literally, but as an allegory. How then does one deal with the story?
The problem of viewing Jonah as an allegory is that the Bible nowhere treats it as such. The story itself is written as a historical narrative, with absolutely no indication that it was intended as myth or allegory.
Second Kings 14:25 refers to Jonah as a historical figure. Jesus Himself treats Jonah as historical, relating that Jonah was a prophet, whose preaching resulted in the people of Nineveh repenting.
He even compared the story to His own death and resurrection: “For just as Jonah was three days and three nights in the belly of the sea-monster, so shall the Son of Man be three days and three nights in the heart of the earth. The men of Nineveh shall stand up with this generation at the judgment, and shall condemn it because they repented at the preaching of Jonah; and, behold, something greater than Jonah is here” (Matthew 12:40, 41, NASB).
If one denies the facts of the story of Jonah, he (or she) must then assume ignorance or deception on the part of Jesus, who believed its authenticity. This would, in effect, destroy His claim to being God.
Having established that Jonah’s story was intended to be historical, it is now possible to deal with the problems of his being swallowed by a whale and the three days and nights he is said to have survived within the fish.
The first fact to deal with is that the Hebrew and Greek words which are translated “whale” in the King James Version actually mean “large fish.” There are certain species of whales and sharks that are perfectly capable of swallowing a man whole, including the whale shark, white shark, and sperm shark. These giant mammals have been known to swallow whole animals that are larger than man. It could have been a whale that swallowed Jonah, but the Bible was not specific on the species.
The second problem to deal with is Jonah’s sojourn within the “great fish.” A man named James Bartley is known to have survived a day and a half in the belly of a whale before being rescued. The anatomy of these mammals provides sufficient oxygen for the possibility of survival.
There is also the possibility that Jonah died in the belly of the fish, and that God brought him back to life after three days. This would not be inconsistent with the teaching of Scripture, seeing that at least eight other resuscitations are recorded. However, this is not indicative in the narrative and Jonah could have survived.
ADDITIONAL REFERENCE SOURCES
Henry Morris, The Bible Has the Answer, Baker Book House, 1971
Hobart Freeman, An Introduction to the Old Testament Prophets, Moody Press, 1969
Gleason Archer, A Survey of Old Testament Introduction, rev. ed., Moody Press, 1979

2.Where did Cain get his wife?

One of the most frequent questions asked by Christians and non-Christians alike is where did Cain’s wife come from. This question also involves a larger question: what population existed at the time Cain built his city, and what of incest?
According to Genesis, Cain murdered his younger brother Abel (Genesis 4:8) at some point in his life. As punishment for this crime, God banished Cain from his home and the presence of the Lord.
The Bible also records Cain’s fear that others might avenge Abel by killing him (Genesis 4:14), that Cain obtained a wife at some point (Genesis 4:17) and built a city (Genesis 4:17).
One theory that has been put forth to explain the existence of sufficient numbers of people is directly contradictory to Scripture and posits a “pre-Adamic” race dwelling in the neighborhood of the Garden of Eden from which Cain could take a wife.
This is not a tenable solution, however, for the Scriptures clearly teach that Adam was the first man (I Corinthians 15:45) and that his wife, Eve, was “the mother of all the living” (Genesis 3:20, NASB).
Genesis 5:4 tells us that Adam had sons and daughters. At first, sons and daughters of Adam and Eve had to marry each other to populate the earth. Cain probably married a sister or niece or grand niece.
Assuming the accuracy of the Genesis account, and considering the length of lives recorded (around 900 years, on the average), a very sizeable population could have developed very rapidly. Using conservative guesses as to the size of families and average age, there easily could have been several million people living at the time of the death of Cain.
Moreover, the Scriptures nowhere indicate at what points in the life of Cain he murdered his brother, married his wife, or built his city. Even a few hundred years might have passed before all of the events took place, allowing for a sizable population with which to build a city.
All this raises the additional question of incest. If incest is scripturally forbidden, according to the Mosaic law, how do we explain all this marrying of siblings? Since Adam and Eve were created directly by God, and perfect, it can be presumed that their genes were perfect.
When sin entered the world at the Fall, bringing with it death, disease, and destruction, the gene pool would gradually become corrupted. At first, no harm would result from marriage of brothers and sisters, and had sin not entered the world, presumably no harm would have ever entered.
As the generations passed, however, disease, environment, and sin took their toll on the genetic pool, which resulted in mutant and defective genes. Incest was prohibited in Moses’ time, from a biological standpoint, because it now was dangerous and resulted in deformed, moronic, or otherwise defective offspring.
Moreover, in addition to the biological problem which arises from incest, there is also an ethical one. God forbids incest on moral grounds, and this is more crucial than the biological aspect (Leviticus 20:11ff).
Incest disrupts the family social and moral structure. The family is the only God-ordained institution in the world other than the church. At the initial formation of the family structure in Cain’s day, it is difficult to presume what happened with inter-marriage. Thus we cannot be sure to what extent incest occurred. One thing is certain: after God’s ordained family structure stabilized, incest was sin.
ADDITIONAL REFERENCE SOURCES
Henry Morris, The Bible Has the Answer, Baker Book House, 1971
H. C. Leupold, Exposition of Genesis, Vol. I, Baker Book House,

BOOK OF PSALMS 9

2008-08-20T04:56:00.001-07:00

of His people. In the history psalms, the poet recounts the history of Israel and asks for a renewed commitment to God—even in the face of a history of rebellion.
Some of the most troubling psalms are those that contain prayers asking God to curse the wicked. These imprecatory psalms are sometimes thought to conflict with the sentiment of the gospel, but in fact they accurately reflect God’s abhorrence of evil.
In contrast to the imprecatory psalms are the joyful and prophetic Passover psalms that became a part of the Passover celebration in Judaism. These psalms are a remarkable celebration of the great acts of the Lord in delivering His people from Egypt, the theme of the Passover celebration. They point forward to the deliverance that would come through the Savior Jesus.
A final group of psalms is clustered at the end of the book. These are the Hallel psalms, named for the principal Hebrew word for praise, hallel. As their name suggests, these psalms praise God for His character and saving works.
Characteristics • In order to fully appreciate the Psalms, a certain number of their characteristics should be kept in mind.
First, the psalms were written for singing. These were songs for public worship in the temple of ancient Israel. They are not merely poems, but lyrics for music from the ancient world. As such they contain musical conventions peculiar to music and worship during that time.
Second, the poems in the Psalms were written over a period of a thousand years, from the time of Moses in the fifteenth century B.C. to the time of Ezra in the fifth century B.C. Although David is the main author associated with the composition of the Psalms, many other authors from various time periods contributed psalms to what would become the Book of Psalms.
Third, the psalms were collected and arranged over a long period of time. This process involved some editorial additions to the poems, some cutting and expanding, and some rearranging and restructuring of various psalms. The Holy Spirit who had inspired these poems in the beginning oversaw this process of restructuring them for temple worship.
Fourth, the psalms were written in the language of the human spirit, the utterances of the soul. The psalms are not cool, reasoned prose, but deeply emotional works that use wrenching language, dramatic exaggeration, and figurative speech.
Fifth, psalms and the writing of psalms were part of ordinary life for the Israelites. The Scriptures record a number of times when the Israelites spontaneously responded to the Lord with a psalm of praise. Moses sang a psalm in praise of God (Ex. 15); Deborah and Hannah did the same (Judg. 5; 1 Sam. 2); and David blessed the Lord with a psalm (1 Chr. 29). Through a psalm the Israelites would express their devotion and thanks to their Lord. This tradition continued into the New Testament period, for Mary in Luke 1 responded to the angel’s message with a psalm (see Rev. 5). This Israelite tradition of psalm writing was confirmed by the discovery of a number of original psalms among the Dead Sea Scrolls discovered in 1947.
Sixth, individual psalms were written for different purposes. Some began as works of private devotion, while others were designed from the beginning to be used in public worship. Ultimately, all the psalms became the treasure of all the people in temple worship, for no matter what subject they addressed, they always led the people to the worship of the living God.
Finally, it must be remembered that the psalms were written in the language of response. Each psalm records in powerful, poetic language one individual’s response to God. From a desperate cry to an ecstatic shout of joy, each psalmist responds to God in the middle of a particular situation. Even though the psalms became a part of the community’s worship life, they remained a vehicle for individual expression as well. Even today, the psalms are used both in public worship and in the devotional moments of individual Christians.
PsalmsOutline
Book I: Ps. 1–41
Book II: Ps. 42–72
Book III: Ps. 73–89
Book IV: Ps. 90–106
Book V: Ps. 107–150

BOOK OF PSALMS 8

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explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also (e.g., Jeremiah 12:1-4), is taken up in Psalms 37; 49; and 73. The historical psalms should be included in this category, since they underscore the lessons arising from the favored nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy (note the declared intention to teach in verses 1-4); Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land. PSALMS OF TRUST While some of these may also be classified as laments, the dominant feature of this group is the serene trust in God revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for God. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11; 16; 62; 116; 131; and 138. CONCLUSION The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group—hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in God’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of God’s grace and goodness. So the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury—the Psalms.

PSALM 151 A noncanonical psalm that, prior to the Qumran discoveries, was known only through ancient translations (LXX, Latin, and Syriac). At Qumran the psalm was included in the Hebrew Psalm Scroll (11Q). The Hebrew text indicates two separate poems. The first poem (designated as 151A) is a commentary on 1 Samuel 16:1-13. It relates how David was set over his father’s flocks but was made king over God’s people after God had looked upon his heart. The second poem (151B) is a commentary on 1 Samuel 17 and deals with David and Goliath. It is thought by some to show the bravery of David in contrast to his humility, as is shown in 151A.

The Book of
Psalms

Nelson study Bible

As one of the greatest collections of songs, prayers, and poetry, the Book of Psalms expresses the deepest passions of humanity. In these pages we can hear the psalmist’s desperate cry in the midst of despair, but also his ecstatic praise of his Provider and Comforter. We can hear him pouring out his soul in confession, but also bubbling over with joy. The psalms lead us through the valleys and peaks of human experience, but in the end they guide us to the praise of our loving Creator.
Authors • The superscription, the introductory words found before the first verse in most psalms, many times attributes the following psalm to King David, the “sweet psalmist of Israel” (2 Sam. 23:1). These superscriptions were probably not part of the psalms when they were originally composed but were added by editors to aid in the interpretation of the poems. Nevertheless, there is no reason to discount them. The historical books of the Bible speak of David’s considerable accomplishments as a musician, singer, and composer of poems (1 Sam. 16:19–23; 18:10; 2 Sam. 1:17–27; 23:1–7; 1 Chr. 29:10–15). Moreover, one of David’s psalms is recorded in 2 Sam. 22 and reappears with only slight variation as Ps. 18. Parts of the medley that David presented to Asaph in 1 Chr. 16:8–36 are taken from Ps. 105:1–15, Ps. 96, and Ps. 106:1, 47, 48. Thus, the connection between King David and the Psalms is well documented.
Of course, David is not the only composer of the Psalms. Others include contemporaries of David whom he placed in charge of worship in Jerusalem: Ethan, Heman, and Asaph. Solomon followed in his father David’s footsteps by writing psalms as well as proverbs. Some of the earliest psalms were written by Moses, five centuries before the time of David. One priestly family, the sons of Korah, continued to write psalms for centuries. Women, such as Deborah (see Judg. 5) and Hannah (see 1 Sam. 2), wrote psalms as well. However, the composers of many of the psalms remain anonymous. Some of these anonymous psalms may be attributed to David, but certainly not all of them. Psalms were still being written during the time of Ezra. It was in Ezra’s time that the Book of Psalms as we know it was compiled.
Structure • Like the Pentateuch, the five books of Moses, the Book of Psalms is arranged in five sections:
Book I (Ps. 1–41),
Book II (Ps. 42–72),
Book III (Ps. 73–89),
Book IV (Ps. 90–106), and
Book V (Ps. 107–150).
Each book concludes with a doxology, an affirmation of praise to God found in the last verse or two of the concluding psalm. In the case of Book V, the entire last poem, Ps. 150, is the concluding doxology. The reason for this arrangement of the Book of Psalms is not clear. Most likely it had something to do with the use of the Psalms in the praise of God in temple worship. Books I and II are composed primarily of Davidic psalms; Book III includes the psalms of Asaph (Ps. 73–83) and the psalms of the sons of Korah (Ps. 84–88). Books IV and V include anonymous psalms, along with a few by David and others.
Categories of the Psalms • Many of the psalms can be identified as certain types by their theme.
The royal psalms emphasize God as King, often using the words “the Lord reigns.” These psalms speak of His rule as Creator, as Savior of Israel, and as the Coming One. The royal psalms often point forward to the coming rule of the Savior King, the Lord Jesus.
The psalms of Zion focus on Jerusalem, using its endearing name Zion. These psalms rhapsodize on the city as God’s choice for the site of His holy temple, the place for true worship of His name.
The penitential psalms are poems in which the poet confesses sin to the Lord, asks for and receives forgiveness, and then praises God for the renewed relationship that God’s forgiveness provides.
The wisdom psalms focus on some of the same issues that are found in the Book of Proverbs. These psalms present sharp contrasts between the righteous and the wicked, address God’s blessing and cursing, and often focus on righteous living.
One subcategory of the wisdom psalms is the Torah psalms. These are poems that focus on the beauty, truth, and sufficiency of the Law of God. Two other subcategories of the wisdom psalms are the creation psalms and the history psalms. In the creation psalms, the poet calls for the believer to praise God as the Creator of the universe and the Savior

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(45:6). But this is best understood in terms of the throne being regarded as the Lord’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as God’s vice-regent. The balance of the OT evidence concerning the king shows that the monarchy in Israel was qualified by the nature of God’s covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms. Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early Christian church, as witnessed in Jesus Christ’s general statement that the psalmists wrote of him (Luke 24:44) and by particular NT quotations. The main psalms concerned, and the NT references, are the following: 1. Psalm 2 (Acts 13:33; Hebrews 1:5; 5:5), while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of God, who is enthroned in heaven, strongly suggests Christ’s mediating, incarnate ministry. 2. Psalm 45 (Hebrews 1:8-9), a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses God, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation (Hebrews 1:8-9) and used it in contrast to the exalted status of even the angels, reinforcing it with two other quotations from the psalms that originally applied to God (Psalm 97:7; 102:25-27; cf. Hebrews 1:6, 10-12). 3. Psalm 110 is the most frequently quoted messianic psalm (Matthew 22:43-45; Acts 2:34-35; Hebrews 1:13; 5:5-10; 6:20; 7:21). The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfillment in “great David’s greater Son.” In contrast to the angels, who are privileged to stand in God’s presence (Luke 1:19), Christ the Son sits in the place of power and authority (Hebrews 1:13). Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 (1 Corinthians 15:27); Psalm 40 (Hebrews 10:5-10); Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of God’s representative; Psalm 118:22-23; and Psalm 132 (Acts 2:30). PASSION PSALMS The four psalms in this group (Psalms 16; 22; 40; 69; some scholars would also include Psalms 102; 109) may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Messiah’s ministry in terms of the Suffering Servant who features prominently in Isaiah (e.g., Isaiah 42:1-9; 52:13–53:12). Of these four, Psalm 22 is the most remarkable. Jesus recited part of it when he was on the cross (Psalm 22:1; cf. Matthew 27:46), and other connections with the crucifixion scene are noteworthy (e.g., Psalm 22:6-8, 14-18). Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Christ (2 Corinthians 5:21), who could even pray for his executioners (Luke 23:34). Psalm 16:10 anticipates the triumph of the incorruptible Christ over the grave (cf. Acts 2:24-31). Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Christ (Hebrews 10:5-10). Psalm 69 refers to the isolation resulting from a commitment to God’s cause (Psalm 69:8-9) and anticipates the part played by Judas in what was fundamentally God’s work in Christ (Psalm 69:25-26; cf. Psalm 109:8; Isaiah 53:10; Acts 1:20). PSALMS ABOUT ZION This group could have been classified as a subsection of communal praise, but due to the close historical connection between God’s choice of the house of David and Jerusalem (Psalms 78:68-72; 132:11-13), and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” (Psalm 137:3, NIV), but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of the Lord who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of God’s enduring greatness (Psalm 48:11-14) and peculiar affection for the city that housed his temple (Psalm 87:1-3). Psalms 48; 76; 84; 87; and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms (e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2). The basis of the NT concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87. LAMENTS These are associated with specific occasions of distress and are of two types: 1. National. The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them (e.g., Judges 20:23, 26; Jeremiah 14:1-12; 36:9; Joel 1:13-14; 2:12-17; Jonah 3:5). There is a regular structure in the psalms of this class: the distressing situation is first described; God is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that God would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14; 44; 60; 74; 80; and 83; while Psalms 58; 106; and 125 reflect situations less critical. 2. Individual. There are so many of this type (approximately 50) that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against God, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise God in anticipation of deliverance (e.g., Psalm 13:5-6). Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9. IMPRECATORY PSALMS Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations: The cry for vengeance was not purely personal; it was firmly believed that God’s honor was at stake (e.g., Psalm 109:21). In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to God, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous God existed, and the name of God was dishonored (e.g., Psalm 74:10). This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral God and virtually demanded the triumph of truth. The poetic language is also prone to hyperbole—a feature not confined to the psalms (e.g., Nehemiah 4:4-5; Jeremiah 20:14-18; Amos 7:17). Such language is startling; indeed, part of its function was probably to startle—to express and promote a sense of outrage. In the pre-Christian period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the NT, such an attitude cannot be condoned. The Christian is to love as Christ loved (John 13:34), to pray for his enemies and to forgive them (Matthew 5:38-48; Colossians 3:13). The theme of judgment continues into the NT and is indeed heightened there, since Christ’s coming has left people without excuse to live in sin (John 16:8-11), but there can be no place for purely private vengeance. PENITENTIAL PSALMS Psalms 32; 38; 51; and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6; 102; 143; where there is no explicit confession of sin. In an age when adversity in its various forms was seen as God’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in God’s sight, although, as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba (2 Samuel 11–12). Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of God (Psalm 51:1, 16). The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38. WISDOM PSALMS AND HISTORICAL PSALMS While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms (Psalms 37:5, 8, 16, 21-22; 111:10; 127:1-5). Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly (cf. Psalm 112), while Psalms 127 and 128 concentrate on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of

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CONTENT INTRODUCTION It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows: Psalms of praise Royal, messianic psalms Passion psalms Psalms about Zion Laments Imprecatory psalms Penitential psalms Wisdom psalms and historical psalms Psalms of trust PSALMS OF PRAISE The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. God is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level. 1. Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9; 18; 32; 34; 116; and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of God’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of God’s deeds in earlier centuries. 2. General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. God is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references (verses 1-5, 22b), but the central section (esp. verses 6-14) shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise God for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history (verses 6-7). This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care (verses 8-14). The frailty of humanity contrasts with God’s constancy (verses 15-18), and his rule, being universal and absolute (verse 19), merits the praise of all things, living and inanimate, in heaven and on earth (verses 19-22). There is, however, a great number of possible variations in the way in which God is celebrated, as Psalms 113 and 136, which come within this class, illustrate. 3. Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with a particular outstanding evidence of God’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category (e.g., Psalms 124; 129). Psalm 66:8-12, now the nucleus of an expanded recital of God’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 BC (2 Kings 18:17–19:37). Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage. 4. Praise for the God of nature. The first part of Psalm 19 pictures the praise of God sounding from the heavens; Psalm 29 celebrates him as the God of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” (the created world?) all are praising, “Glory, glory to the LORD” (verse 9). His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the God of growth and harvest (Psalm 65:9-13); in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Lord of all life (verses 29-30). There is no confusion between God and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” (Psalm 102:25-27). Nature’s role is to proclaim the glory of God (Psalm 19:1) and to praise him (Psalm 148). People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by God—hence, the awareness of the immeasurable gulf between God and people that God has bridged by his grace (Psalm 8). 5. Praise for God’s kingship. A relatively small group of psalms (Psalms 47; 93; 96–99) celebrate the kingship of God in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when God “ascends.” Presumably, the reference is to his throne (Psalm 47:1-5; cf. 99:1-2). “The LORD reigns” (Psalms 93:1; 97:1; 99:1) is the frequent cry, and the nature of his reign is extolled (Psalm 99:4-5). ROYAL, MESSIANIC PSALMS Psalms 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to God. Since the Davidic monarchy was terminated in 586 BC, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being God’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O God, endures for ever and ever”

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only cast himself, in total penitence, upon God’s mercy. Man’s moral obligations (Psalms 15; 24:3-5) and loyalty to the law (Psalms 19:7-11; 119) are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust. THE AFTERLIFE The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with God ceased (Psalms 6:5; 88:10-12). However, it was recognized that, since God was almighty, even Sheol was not exempt from his reach (Psalm 139:8). Added to this was the preciousness and strength of fellowship with God, which could not be terminated even by death. Psalms 16:9-11; 49:15; and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief. UNIVERSAL RECOGNITION OF GOD Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise God and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. God’s covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned (Psalms 47:3-4; 66:8-9; 126:2). As elsewhere in the OT, the role of Israel is passive; her continued existence witnesses to God’s faithfulness and brings glory to him. LASTING VALUE Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with God. The reader may look “into the heart of all the saints” (so said Luther) as they faced life’s experiences in the awareness of a God who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with God that typified OT worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of God’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but God remains unchanged and so do the basic needs of the human heart. The Holy Spirit, therefore, can still use this spiritual treasury as a means of revelation and communication between God and man. Few books in the Bible have exercised so profound an influence or been so widely used.

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community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved. PURPOSE AND THEOLOGY THE DOCTRINE OF GOD In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding? The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Psalms 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Psalm 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Psalms 44; 78; 80; 81; 105; 106) and as the sovereign controller of nature (Psalms 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness. THE HUMAN PERSPECTIVE The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Psalms 8:3-4; 145:3-4) and the limitations of their earthly life (Psalm 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Psalm 8:5-8). The relationship with a righteous God is endangered by sin (Psalm 106), but God is gracious and long-suffering (Psalm 103), faithful and forgiving (Psalm 130). While references to the sacrificial system are not lacking (Psalms 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Psalm 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could

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lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century BC, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43. BACKGROUND As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Psalm 55 title) and flutes (Psalm 5 title) are noted. Probably other terms concern musical directions: Selah, which occurs 71 times, may indicate a pause or crescendo; Higgaion (Psalm 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Psalm 22 title), “Lilies” (Psalms 45 title; 80 title) and “The Dove on Far-off Terebinths” (Psalm 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as Shiggaion (Psalm 7 title) or Alamoth (conjecturally a choir of ladies, Psalm 46 title), may also be in the realm of musical directions. STRUCTURE The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Psalms 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Psalms 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Psalms 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second. CANONICITY In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century AD, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 BC. It must not be inferred that all the psalms had their origin in the cultic life of the

BOOK OF PSALMS 2

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THE CASE FOR DAVIDIC AUTHORSHIP Five points can be offered to support David’s authorship of several psalms: 1. The authenticity of David’s lament over Saul and Jonathan (2 Samuel 1:19-27) is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books (2 Samuel 23:1-7). 2. David had a reputation as a skillful musician at Saul’s court (1 Samuel 16:16-18). Amos comments on his inventiveness as a musician (Amos 6:5), while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship (e.g., 1 Chronicles 6:31; 16:7; Ezra 3:10). The Jewish historian Josephus said that David composed songs and hymns to God in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition. 3. The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement. 4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah (2 Samuel 11:2–12:25) and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career— shepherd, fugitive, warrior, and so on—find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in God. 5. Although some scholars believe that when “David” is mentioned in the NT, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the NT text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9. In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” (2 Samuel 23:1). Hebrews 4:7 refers one of these, Psalm 95, to David (see also Acts 4:25 and Psalm 2). DATE Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic. The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections (Psalms 90–150)

BOOK OF PSALMS 1

2008-08-20T04:20:00.000-07:00

Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content. AUTHORS THE EVIDENCE OF THE TITLES The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively (although Psalm 43 is almost certainly to be attributed to Korah also). Two psalms are ascribed to Solomon (Psalms 72; 127), one to Moses (Psalm 90), and one to Ethan (Psalm 89), while Heman shares the credit for one psalm with the sons of Korah (Psalm 88). The remainder are sometimes called “orphan psalms” because of their anonymity. The preposition “of” found in the titles (for example, “A Psalm of David”) usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion. HISTORICAL ALLUSIONS IN THE TITLES Many of the titles refer to specific events in the life of David (e.g., Psalms 3; 7; 18; 30; 34; 51). There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms (e.g., Psalm 30) indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name (like Pharaoh for the kings of Egypt) for all the Philistine kings (e.g., Genesis 21:32; 26:26). Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.

Jeremiah2

2008-08-20T03:16:00.001-07:00

NOTES OF BOOK OF JEREMIAH

1:1-2
After King Solomon’s death, the united kingdom of Israel had split into rival northern and southern kingdoms. The northern kingdom was called Israel; the southern, Judah. Jeremiah was from Anathoth, four miles north of Jerusalem in the southern kingdom. He lived and prophesied during the reigns of the last five kings of Judah. This was a chaotic time politically, morally, and spiritually. As Babylon, Egypt, and Assyria battled for world supremacy, Judah found itself caught in the middle of the triangle. Although Jeremiah prophesied for 40 years, he never saw his people heed his words and turn from their sins. 1:5
God knew you, as he knew Jeremiah, long before you were born or even conceived. He thought about you and planned for you. When you feel discouraged or inadequate, remember that God has always thought of you as valuable and that he has a purpose in mind for you.
1:6-8.
Jeremiah was “appointed” by God as “spokesman to the world.” God has a purpose for each Christian, but some people are appointed by God for specific kinds of work. Samson (Judges 13:3-5), David (1 Samuel 16:12-13), John the Baptist (Luke 1:13-17), and Paul (Galatians 1:15-16) were also called to do particular jobs for God. Whatever work you do should be done for the glory of God (Philippians 1:11). If God gives you a specific task, accept it cheerfully and do it with diligence. If God has not given you a specific call or assignment, then seek to fulfill the mission common to all believers—to love, obey, and serve God—until his guidance becomes more clear. Often people struggle with new challenges because they lack self-confidence, feeling that they have inadequate ability, training, or experience. Jeremiah thought he was “too young” and inexperienced to be God’s spokesman to the world. But God promised to be with him. We should not allow feelings of inadequacy to keep us from obeying God. He will always be with us. If God gives you a job to do, he will provide all you need to do it. God promised to be with Jeremiah and take care of him, but not to keep trouble from coming. God did not insulate him from jailings, deportation, or insults. God does not keep us from encountering life’s storms, but he will see us through them. In fact, God walks through these storms with us and rescues us. 1:10
God appointed Jeremiah to bring his word to “nations and kingdoms.” Jeremiah’s work was to warn not only the Jews but all the nations of the world about God’s judgment for sin. Don’t forget in reading the Old Testament that, while God was consistently working through the people of Judah and Israel, his plan was to communicate to every nation and person. We are included in Jeremiah’s message of judgment and hope, and as believers we are to share God’s desire to reach the whole world for him.
1:11-14.
The vision of the branch of an almond tree revealed the beginning of God’s judgment because the almond tree is among the first to blossom in the spring. God saw the sins of Judah and the nations, and he would carry out swift and certain judgment. The boiling pot tipping from the north and spilling over Judah pictured Babylon delivering God’s scalding judgment against Jeremiah’s people.
1:14-19
The problems we face may not seem as ominous as Jeremiah’s, but they are critical to us and may overwhelm us! God’s promise to Jeremiah and to us is that nothing will defeat us completely; he will help us through the most agonizing problems. Face each day with the assurance that God will be with you and see you through. 1:16
The people of Judah sinned greatly by continuing to worship other gods. God had commanded them specifically against this (Exodus 20:3-6) because idolatry places trust in created things rather than the Creator. Although these people belonged to God, they chose to follow false gods. Many “gods” entice us to turn away from God. Material possessions, dreams for the future, approval of others, and vocational goals compete for our total commitment. Striving after these at the expense of our commitment to God puts our heart where Judah’s was—and God severely punished Judah.

2:1-37
In this section, the marriage analogy sharply contrasts God’s love for his people with their love for other gods and reveals Judah’s faithlessness. Jeremiah condemned Judah (he sometimes called Judah “Jerusalem,” the name of its capital city) for seeking security in worthless, changeable things rather than the unchangeable God. We may be tempted to seek security from possessions, people, or our own abilities, but these will fail us. There is no lasting security apart from the eternal God.
2:2
We appreciate a friend who remains true to his or her commitment, and we are disappointed with someone who fails to keep a promise. God was pleased when his people obeyed initially, but he became angry with them when they refused to keep their commitment. Temptations distract us from God. Think about your original commitment to obey God, and ask yourself if you are remaining truly devoted.
2:3
The first fruits, or the first part, of the harvest were set aside for God (Deuteronomy 26:1-11). That’s how Israel was dedicated to him in years gone by. Israel had been as eager to please God as if she were his young bride, a holy, devoted people. This contrasted greatly with the situation in Jeremiah’s time. 2:4-8.
The united nation of Israel included both the “people of Israel” and the “people of Jacob” (Judah). Jeremiah knew Israel‘s history well. The prophets recited history to the people for several reasons: (1) to remind them of God’s faithfulness; (2) to make sure the people wouldn’t forget (they didn’t have Bibles to read); (3) to emphasize God’s love for them; (4) to remind the people that there was a time when they were close to God. We should learn from history so we can build on the successes and avoid repeating the failures of others
Baal was the chief male god of the Canaanite religion. ”Images of Baal” (2:23) refers to the fact that Baal was worshiped in many centers in Canaanite practice. Baal was the god of fertility. Worship of Baal included animal sacrifice and sacred prostitution (male and female) in the high places. Jezebel, the wife of King Ahab, introduced Baal worship into the northern kingdom, and eventually it spread to Judah. The sexual orientation of this worship was a constant temptation to the Israelites, who were called to be holy.
2:10.
God was saying that even pagan nations like Cyprus (in the west) and Kedar (the home of Arab tribes living in the desert east of Palestine) remained loyal to their national gods. But Israel had abandoned the one and only God for a completely worthless object of worship.

2:13.
Who would set aside a fountain of living water for a cracked cistern, a pit that collected rainwater but could not hold it? God told the Israelites they were doing that very thing when they turned from him, the fountain of living water, to the worship of idols. Not only that, but the cisterns they chose were broken and empty. The people had built religious systems in which to store truth, but those systems were worthless. Why should we cling to the broken promises of unstable “cisterns” (money, power, religious systems, or whatever transitory thing we are putting in place of God) when God promises to constantly refresh us with living water (John 4:10)?

2;17-17.
Memphis was near modern Cairo’s present location in lower Egypt, and Tahpanhes was in northeastern Egypt. Jeremiah could be speaking of Pharaoh Shishak’s previous invasion of Judah in 926 B.C. (1 Kings 14:25), or he may have been predicting Pharaoh Neco’s invasion in 609 B.C. when King Josiah of Judah would be killed (2 Kings 23:29-30). Jeremiah’s point is that the people brought this on themselves by rebelling against God.
2:22
The stain of sin is more than skin-deep. Israel had stains that could not be washed out, even with the strongest cleansers. Spiritual cleansing must reach deep into the heart—and this is a job that God alone can do. We cannot ignore the effects of sin and hope they will go away. Your sin has caused a deep stain that only God can remove if you are willing to let him cleanse you (Isaiah 1:18; Ezekiel 36:25). 2:23-27.
The people are compared to animals who search for mates in mating season. Unrestrained, they rush for power, money, alliances with foreign powers, and other gods. The idols did not seek the people; the people sought the idols and ran wildly after them. Then they became so comfortable in their sin that they could not think of giving it up. Their only shame was in getting caught. If we desire something so much that we’ll do anything to get it, it is a sign that we are addicted to it and out of tune with God. 2:30.
Being a prophet in Jeremiah’s day was risky business. Prophets had to criticize the policies of evil kings, and this made them appear to be traitors. The kings hated the prophets for standing against their policies, and the people often hated the prophets for preaching against their idolatrous life-styles (see Acts 7:52).

2:31-32.
Forgetting can be dangerous, whether it is intentional or an oversight. Israel forgot God by focusing its affections on the allurements of the world. The more we focus on the pleasures of the world, the easier it becomes to forget God’s care, his love, his dependability, his guidance, and most of all, God himself. What pleases you most? Have you been forgetting God lately? 2:36
God is not against alliances or working partnerships, but he is against people trusting others for the help that should come from him. This was the problem in Jeremiah’s time. After the days of David and Solomon, Israel fell apart because the leaders turned to other nations and gods instead of the true God. They played power politics, thinking that their strong neighbors could protect them. But Judah would soon learn that its alliance with Egypt would be just as disappointing as its former alliance with Assyria (2 Kings 16:8-9; Isaiah 7:13-25). 3:1.
This law, found in Deuteronomy 24:1-4, says that a divorced woman who remarries can never be reunited with her first husband. Judah “divorced” God and “married” other gods. God had every right to permanently disown his wayward people, but in his mercy he was willing to take them back again.
3;2
“Like a nomad in the desert” means that Judah ran to idolatry as an Arab thief might hide and wait to plunder a passing caravan. It was a national preoccupation. 3:4-5.
In spite of their great sin, the people of Israel continued to talk like they were God’s children. The only way they could do this was to minimize their sin. When we know we’ve done something wrong, we want to downplay the error and relieve some of the guilt we feel. As we minimize our sinfulness, we naturally shy away from making changes, and so we keep on sinning. But if we view every wrong attitude and action as a serious offense against God, we will begin to understand what living for God is all about. Is there any sin in your life that you’ve written off as too small to worry about? God says that we must confess and turn away from every sin. 3:6-10
The northern kingdom, Israel, had fallen to Assyria, and its people had been taken into captivity. The tragic lesson of their fall should have caused the southern kingdom, Judah, to return to God, but Judah paid no attention. Jeremiah urged Judah to return to God to avoid certain disaster. This message came between 627 and 621 B.C., during Josiah’s reign. Although Josiah obeyed God’s commands, his example apparently did not penetrate the hearts of the people. If the people refused to repent, God said he would destroy the nation because of the evils of Josiah’s grandfather, King Manasseh (2 Kings 23:25-27).
3:11-13
Israel was not even trying to look as if it were obeying God, but Judah maintained the appearance of faith without a true heart. Believing the right doctrines without heartfelt commitment is like offering sacrifices without true repentance. Judah’s false repentance brought Jeremiah’s words of condemnation. To live without faith is hopeless; to express sorrow without change is hypocritical. Being sorry for sin is not enough. Repentance demands a change of mind and heart that results in changed behavior.
3:12-18
The northern kingdom, Israel, was in captivity, being punished for its sins. The people of Judah undoubtedly looked down on these northern neighbors for their blatant heresy and degraded morals. Even so, Jeremiah promised the remnant of Israel God’s blessings if they would turn to him. Judah, still secure in its own mind, should have turned to God after seeing the destruction of Israel. But the people of Judah refused, so Jeremiah startled them by telling about God’s promise to Israel’s remnant if they would repent. God promised to give his people leaders who would follow him, filled with knowledge (wisdom) and understanding. God saw Israel’s lack of direction, so he promised to provide the right kind of leadership. We look to and trust our leaders for guidance and direction. But if they do not follow God, they will lead us astray. Pray for God-honoring leaders in our nations, communities, and churches—those who will be good examples and bring us God’s wisdom.
In the days of David and Solomon’s reign over a united Israel, the people had a beautiful Temple, where they worshiped God. The Temple housed the Ark of the Covenant, the symbol of God’s presence with the people. The Ark held the tablets of the Ten Commandments (see Exodus 25:10-22). Those days with the Ark wouldn’t be missed in the future Kingdom because God’s presence by the Holy Spirit would be there personally among his people. 3:22-25.
Jeremiah predicted a day when the nation would be reunited, true worship would be reinstated, and sin would be seen for what it is. Our world glorifies the thrill that comes from wealth, winning, and sexual pleasure, and it ignores the sin that is so often associated with these thrills. It is sad that so few see sin as it really is—a deception. Most people can’t see this until they are destroyed by the sin they pursue. The advantage of believing God’s Word is that we don’t have to learn by hard experience the destructive results of sin. 4:3
Jeremiah told the people to plow up the hardness of their hearts as a plow breaks up unplowed ground—soil that has not been tilled for a season. Good kings like Josiah had tried to turn the people back to God, but the people had continued to worship their idols in secret. Their hearts had become hardened to God’s will. Jeremiah said the people needed to remove the sin that hardened their hearts before the good seed of God’s commands could take root. Likewise we must remove our heart-hardening sin if we expect God’s Word to take root and grow in our life. 4:6-7.
The disaster from the north would come from Babylon when Nabopolassar and Nebuchadnezzar II would attack (see 2 Chronicles 36). 4;10
Jeremiah, deeply moved by God’s words, expressed his sorrow and confusion to God. Jeremiah was intercessor for the people. These people had false expectations because of the past promises of blessings, their blindness to their own sin, and the false prophets who kept telling them that all was well.
Disaster was announced first from Dan and then on to the hills of Ephraim because Dan was located at the northern border of Israel. Thus, the Danites would be the first to see the approaching armies as they invaded from the north. No one would be able to stop the armies because they would be coming as punishment for the people’s sin. 4:19-31.
Jeremiah was anguished by the sure devastation of the coming judgment. This judgment would continue until the people turned from their sin and listened to God. Although this prophecy refers to the future destruction by Babylon, it could also describe the judgment of all sinners at the end of the world.
Judah was clever at doing evil but did not know how to do what was right. Right living is more than simply avoiding sin. It requires decision and discipline. We must develop skills in right living because our behavior attracts attention to our God. We should pursue excellence in Christian living with as much effort as we pursue excellence at work. 4:22
Judah was clever at doing evil but did not know how to do what was right. Right living is more than simply avoiding sin. It requires decision and discipline. We must develop skills in right living because our behavior attracts attention to our God. We should pursue excellence in Christian living with as much effort as we pursue excellence at work.

4:27
God warned that destruction was certain, but he promised that the faithful remnant would be spared. God is committed to preserving those who are faithful to him. 5:1.
Jerusalem was the capital city and center of worship for Judah. God was willing to spare the city if only one person who was just and honest could be found (he made a similar statement about Sodom; see Genesis 18:32). Think how significant your testimony may be in your city or community. You may represent the only witness for God to many people. Are you faithful to that opportunity? 5:3.
Nothing but truth is acceptable to God. When we pray, sing, speak, or serve, nothing closes the door of God’s acceptance more than hypocrisy, lying, or pretense. God sees through us and refuses to listen. To be close to God, be honest with him. 5:4-5.
Even the leaders who knew God’s laws and understood his words of judgment had rejected him. They were supposed to teach and guide the people, but instead they led them into sin. Jeremiah observed the poor and ignorant—those who were uninformed of God’s ways—and realized they were not learning God’s laws from their leaders. Thus, God’s search in Jerusalem was complete. There were no true followers in any level of society. 5:7.
God held these people responsible for the sins of their children because the children had followed their parents’ example. The sin of leading others, especially our children, astray by our example is one for which God will hold us accountable. 5:15
Babylon was indeed an ancient nation. The old Babylonian Empire had lasted from about 1900 to 1550 B.C., and earlier kingdoms had been on her soil as early as 3000 B.C. Babylon in Jeremiah’s day would shortly rebel against Assyrian domination, form its own army, conquer Assyria, and become the next dominant world power. 5:21.
Have you ever spoken to someone, only to realize that the person didn’t hear a word you were saying? Jeremiah told the people that their eyes and ears did them no good because they refused to see or hear God’s message. The people of Judah and Israel were foolishly deaf when God promised blessings for obedience and destruction for disobedience. When God speaks through his Word or his messengers, we harm ourselves if we fail to listen. God’s message will never change us unless we heed it. 5:22-24.
What is your attitude when you come into God’s presence? We should come with respect and trembling because God sets the boundaries of the roaring seas and sends the rain, assuring us of plentiful harvests. God had to strip away all the benefits that Judah and Israel had grown to respect more than him, with the hope that the people would turn back to God. Don’t wait until God removes your cherished resources before committing yourself to him as you should. 5:28-29.
People and nations who please God treat the fatherless (orphans) justly and care for the poor. Wicked men in Israel treated the defenseless unjustly, which displeased God greatly. Some defenseless people—orphans, the poor, the homeless, and the lonely—are within your reach. What action can you take to help at least one of them? 6:1.
The Lord warned Jeremiah’s own tribe of Benjamin to flee, not to the security of the great walled city of Jerusalem because it would be under siege, but toward Tekoa, a town about 12 miles south of Jerusalem. The warning smoke signal was lit at Beth-hakkerem, halfway between Jerusalem and Bethlehem. 6:3.
The shepherds were the leaders of Babylon’s armies, and their flocks were their troops.
6:9.
The “few who remain in Israel” is not to be confused with the righteous remnant. This remnant refers to those left after the first wave of destruction. Like a grape gatherer, Babylon wouldn’t be satisfied until every person was taken. Babylonians invaded Judah three times until they destroyed the nation and its Temple completely (2 Kings 24–25). 6:10
The people became angry and closed their ears. They wanted no part of God’s commands because living for God did not appear very exciting. As in Jeremiah’s day, people today dislike God’s demand for disciplined living. As unsettling as people’s responses might be, we must continue to share God’s Word. Our responsibility is to present God’s Word; their responsibility is to accept it. We must not let what people want to hear determine what we say. 6:14
Ignore it and maybe it will go away!” Sound familiar? This was Israel’s response to Jeremiah’s warnings. They kept listening to predictions of peace because they did not like Jeremiah’s condemnation of their sin. But denying the truth never changes it; what God says always happens. Sin is never removed by denying its existence. We must confess to God that we have sinned and ask him to forgive us. 6:16
The right path for living is ancient and has been marked out by God. But the people refused to take God’s path, going their own way instead. We face the same decision today—going God’s old but true way, or following a new path of our own choosing. Don’t be misled. The only way to find peace and “rest for your souls” is to walk on God’s path. 6:20
Sheba, located in southwest Arabia, was a center of trade in incense and spices used in pagan religious rituals. 6:29-30.
Metal is purified by fire. As it is heated, impurities are burned away and only the pure metal remains. As God tested the people of Judah, however, he could find no purity in their lives. They continued in their sinful ways. Do you see impurities in your life that should be burned away? Confess these to God and allow him to purify you as he sees fit. Take time right now to reflect on the areas of your life that he has already refined; then thank him for what he is doing. 7:1-15
As this section opens, God sends Jeremiah to the Temple gates to refute the false belief that God would not let harm come to the Temple or to those who lived near it. Jeremiah rebukes the people for their false and worthless religion, their idolatry, and the shameless behavior of the people and their leaders. Judah, he says, is ripe for judgment and exile. This happened during the reign of Jehoiakim, a puppet of Egypt. The nation, in shock over the death of Josiah, was going through a spiritual reversal that removed much of the good Josiah had done. The themes of this section are false religion, idolatry, and hypocrisy. Jeremiah was almost put to death for this sermon, but he was saved by the officials of Judah (see chapter 26). 7:2-3.
The people followed a worship ritual but maintained a sinful life-style. It was religion without personal commitment to God. Attending church, taking communion, teaching church school, singing in the choir—all are empty exercises unless we are truly doing them for God. It is good to do these activities, not because we ought to do them for the church, but because we want to do them for God. 7:9-11.
There are several parallels between how the people of Judah viewed their Temple and how many today view their churches. (1) They didn’t make the Temple part of their daily living. We may go to beautiful churches well-prepared for worship, but often we don’t take the presence of God with us through the week. (2) The image of the Temple became more important than the substance of faith. Going to church and belonging to a group can become more important than a life changed for God. (3) The people used their Temple as a sanctuary. Many use religious affiliation as a hideout, thinking it will protect them from evil and problems. 7:11-12.
Jesus used these words from 7:11 in clearing the Temple (Mark 11:17; Luke 19:46). This passage applied to the evil in the Temple in Jesus’ day as well as in Jeremiah’s. God’s Tabernacle had been at Shiloh, but Shiloh had been abandoned (Psalms78:60; Jeremiah 26:6). If God did not preserve Shiloh because the Tabernacle was there, why would he preserve Jerusalem because of the Temple?
Israel, the northern kingdom, had been taken into captivity by Assyria in 722 B.C. 7:18
The Queen of Heaven was a name for Ishtar, the Mesopotamian goddess of love and fertility. After the fall of Jerusalem, the refugees from Judah who fled to Egypt continued to worship her (44:17). A papyrus dating from the 5th century B.C., found at Hermopolis in Egypt, mentions the Queen of Heaven among the gods honored by the Jewish community living there.
7:19
This verse answers the question, Who gets hurt when we turn away from God? We do! Separating ourselves from God is like keeping a green plant away from sunlight or water. God is our only source of spiritual strength. Cut yourself off from him, and you cut off life itself.
7:21—23.
God had set up a system of sacrifices to encourage the people to joyfully obey him (see the book of Leviticus). He required the people to make these sacrifices, not because the sacrifices themselves pleased him, but because they caused the people to recognize their sin and refocus on living for God. They faithfully made the sacrifices but forgot the reason they were offering them, and thus they disobeyed God. Jeremiah reminded the people that unless they were prepared to obey God in all areas of life, acting out religious rituals was meaningless. 7:25.
From the time of Moses to the end of the Old Testament period, God sent many prophets to Israel and Judah. No matter how bad the circumstances were, God always raised up a prophet to speak against their stubborn spiritual attitudes.
7:31-32
The shrines of Topheth (meaning “fireplace”) were set up in the valley of the son of Hinnom, where debris and rubbish from the city were thrown away. This altar was used to worship Molech—a god who required child sacrifice (2 Kings 23:10). Their valley of sacrifice would become their Valley of Slaughter by the Babylonians. At the place where the people had killed their children in sinful idol worship, they themselves would be slaughtered.
8:1-2
The threat that the graves of Judah’s people would be opened was horrible to a people who highly honored the dead and believed that it was the highest desecration to open graves. This would be an ironic punishment for idol worshipers—their bones would be laid out before the sun, moon, and stars—the gods they thought could save them. 8:4-6
When people fall down or realize that they are headed in the wrong direction, it only makes sense for them to get up or change directions. But as God watched the nation, he saw people living sinful lives by choice, deceiving themselves that there would be no consequences. They had lost perspective concerning God’s will for their lives and were trying to minimize their sin. Are there some indicators that you have fallen down or are heading the wrong way? What are you doing to get back on the right path?

8;16
Dan was the northernmost tribe in Israel. 8:18
Jeremiah was pleading with God to save his people.
8:20-22
These words vividly portray Jeremiah’s emotion as he watched his people reject God. He responded with anguish to a world dying in sin. We watch that same world still dying in sin, still rejecting God. But how often is our heart broken for our lost friends and neighbors, our lost world? Only when we have Jeremiah’s kind of passionate concern will we be moved to help. We must begin by asking God to break our heart for the world he loves.
8:22.
Gilead was famous for its healing medicine. This is a rhetorical question. The obvious answer is, “Yes—God,” but Israel was not applying the “medicine”; they were not obeying the Lord. Although the people’s spiritual sickness was very deep, it could be healed. But the people refused the medicine. God could heal their self-inflicted wounds, but he would not force his healing on them. 9;1-6
Jeremiah felt conflicting emotions concerning his people. Lying, deceit, treachery, adultery, and idolatry had become common sins. He was angered by their sin, but he had compassion, too. He was set apart from them by his mission for God, but he was also one of them. Jesus had similar feelings when he stood before Jerusalem, the city that would reject him (Matthew 23:37). 9:22-23.
People tend to admire three things about others: wisdom, power (might), and riches. But God puts a higher priority on knowing him personally and living a life that reflects his justice and righteousness. What do you want people to admire most about you?
9:25-26
Circumcision went back to the time of Abraham. For the people of Israel, it was a symbol of their covenant relationship to God (Genesis 17:9-14). Circumcision was also practiced by pagan nations, but not as the sign of a covenant with God. By Jeremiah’s time, the Israelites had forgotten the spiritual significance of circumcision even though they continued to do the physical ritual. 10:2-3
Most people would like to know the future. Decisions would be easier, failures would be avoided, and successes would be assured. The people of Judah wanted to know the future, too, and they tried to discern it through reading the signs in the sky. God made the earth and the heavens, including stars that people consult and worship (10:12). No one will discover the future in man-made charts of God’s stars. But God, who promises to guide you, knows your future and will be with you all the way. He will not reveal your future to you, but he will walk with you as the future unfolds. Don’t trust the stars; trust the one who made the stars. 10:8
Those who put their trust in a chunk of wood, even though it is carved well and looks beautiful, are foolish. The simplest person who worships God is wiser than the wisest person who worships a worthless substitute, because this person has discerned who God really is. In what or whom do you place your trust? 10:9
Tarshish was located at the westward limit of the ancient world, perhaps in what is now Spain (see Jonah 1:3). It was a source of silver, tin, lead, and iron for Tyre (Ezekiel 27:12). The location of Uphaz is unknown. Instead, it may be a metallurgical term for “refined gold.” No matter how well made or how beautiful idols are, they can never have the power and life of the true and living God.
10:19-21.
In this section, Jeremiah uses the picture of nomads wandering in the wilderness trying to pitch their tents. The shepherds of the nation are the evil leaders responsible for the distress. “Flocks” are the people of Judah. Instead of guiding the people to God, the leaders were leading them astray. 10:23-24.
God’s ability to direct our life is far superior to our ability. Sometimes we are afraid of God’s power andplans because we know his power would easily crush us if he used it against us. Don’t be afraid to let God correct your plans. He will give you wisdom if you are willing. 11:1-17
This section concerns the broken covenant, and a rebuke for those who returned to idols after Josiah’s reform. Jeremiah’s rebuke prompted a threat against his life by his own countrymen. As Jeremiah suffered, he pondered the prosperity of the wicked. As he brought these words to a close, he used a rotten linen belt and filled wineskins as object lessons of God’s coming judgment (see the note on 13:1-11). 11:14.
At first glance this command is shocking: God tells Jeremiah not to pray and says he won’t listen to the people if they pray. A time comes when God must dispense justice. Sin brings its own bitter reward. If the people were unrepentant and continued in their sin, neither their prayers nor Jeremiah’s would prevent God’s judgment. Their only hope was repentance—sorrow for sin, turning from it, and turning to God. How can we keep praying for God’s help if we haven’t committed our life to him? God’s blessings come when we are committed to him, not when we selfishly hang on to our sinful ways.
To Jeremiah’s surprise, the people of Anathoth, his hometown, were plotting to kill him. They wanted to silence Jeremiah’s message for several reasons:

(1) Economic—his condemnation of idol worship would hurt the business of the idol makers;

(2) Religious—the message of doom and gloom made the people feel depressed and guilty;

(3) Political—he openly rebuked their hypocritical politics; and

(4) Personal—the people hated him for showing them that they were wrong.

Jeremiah had two options: run and hide, or call on God. Jeremiah called, and God answered. Like Jeremiah, we can both run and hide when we face opposition because of our faithfulness to God, or we can call on God for help. Hiding compromises our message; calling on God lets him reinforce it.
12:1-6
Many people have asked, “Why are the wicked so prosperous?” (See, for example, Job 21:4-21 and Habakkuk 1:1-4.) Jeremiah knew that God’s justice would ultimately come, but he was impatient because he wanted justice to come quickly. God didn’t give a doctrinal answer; instead, he gave a challenge: If Jeremiah couldn’t handle this, how would he handle the injustices ahead? It is natural for us to demand fair play and cry for justice against those who take advantage of others. But when we call for justice, we must realize that we ourselves would be in big trouble if God gave each of us what we truly deserve
12:5-6
Life was extremely difficult for Jeremiah despite his love for and obedience to God. When he called to God for relief, God’s reply in effect was, “If you think this is bad, how are you going to cope when it gets really tough?” God’s answers to prayer are not always nice or easy to handle. Any Christian who has experienced war, bereavement, or a serious illness knows this. We are to be committed to God even when the going gets tough and when our prayers for relief are not immediately answered. .13:1
A linen belt was one of the more intimate pieces of clothing, clinging close to the body. It was like underwear. Jeremiah’s action showed how God would ruin Judah just as Jeremiah had ruined the linen belt. 13;1-11
Actions speak louder than words. Jeremiah often used vivid object lessons to arouse the people’s curiosity and get his point across. This lesson of the linen belt illustrated Judah’s destiny. Although the people had once been close to God, their pride had made them useless. Proud people may look important, but God says their pride makes them good for nothing, completely useless. Pride rots our hearts until we lose our usefulness to God. 13:15
While it is good to respect our country and our church, our loyalties always carry a hidden danger—arrogance. When is pride harmful? When it causes us to (1) look down on others; (2) be selfish with our resources; (3) force our solutions on others’ problems; (4) think God is blessing us because of our own merits; (5) be content with our plans rather than seeking God’s plans. 13:18
The king was Jehoiachin, and the queen mother was Nehushta. The king’s father, Jehoiakim, had surrendered to Nebuchadnezzar but later rebelled. During Jehoiachin’s reign, Nebuchadnezzar’s armies besieged Jerusalem, and both Jehoiachin and Nehushta surrendered. Jehoiachin was sent to Babylon and imprisoned (2 Kings 24:1-15). Jeremiah’s prophecy came true. 13:19
The Negev region is the dry wasteland stretching south from Beersheba. The towns in this area would be closed to any refugees fleeing the invading army.
13:23
Not even the threat of captivity could move the people to repent. The people had become so accustomed to doing evil that they had lost their ability to change. God never rejects those who sincerely turn to him. God was warning them to repent before it became impossible to change. We must never put off until tomorrow those changes God wants us to make. Our attitudes and patterns for living can become so set that we will lose all desire to change and will no longer fear the consequences.

14:1-22
This section opens with God sending a drought on Judah and refusing to answer their prayers for rain. It continues with Jeremiah’s description of judgment to come. 14;1-12
Drought was a judgment with devastating consequences. As usual, when their backs were to the wall, the people cried out to God. But God rejected their plea because they did not repent; they merely wanted his rescue. Not even Jeremiah’s prayers would help. Their only hope was to turn to God. 14:14
What made the people listen to the false prophets? These “prophets” said what the people wanted to hear. False teachers earn fame and money by telling people what they want to hear, but they lead people away from God. If we encourage false teachers, we are as guilty as they are. 14:19-22
Interceding for the people, Jeremiah asked God if Judah’s repentance would bring his help. But God refused to come to their aid (15:1) because the people were insincere, wicked, and stubborn. They knew he wanted to bless them, and they knew what they needed to do to receive that blessing. They wanted God to do his part, but they did not want to do theirs. It’s easy to express sorrow for wrong actions, especially when we want something, but we must be willing to stop doing what is wrong. God will forgive those who are truly repentant, but hypocrites will be severely punished. 15:1
Moses and Samuel were two of God’s greatest prophets. Like Jeremiah, both interceded for the people before God (Exodus 32:11; Numbers 14:11-20; 1 Samuel 7:9; 12:17;
Psalms99:6). Intercession is often effective. In this case, however, the people were so wicked and stubborn that God knew they would not turn to him. 15:3-4
The goal of these destroyers would be to destroy the living and devour the dead. Because of Manasseh’s evil reign and the people’s sin (2 Kings 21:1-16; 23:26; 24:3), the destruction would be complete. The people may have argued that they should not be held responsible for Manasseh’s sins, but they were continuing what Manasseh began. If we follow corrupt leaders knowingly, we can’t excuse ourselves by blaming their bad example.
15:17-21
Jeremiah accused God of not helping him when he really needed it. Jeremiah had taken his eyes off God’s purposes and was feeling sorry for himself. He was angry, hurt, and afraid. In response, God didn’t get angry at Jeremiah; he answered by rearranging Jeremiah’s priorities. As God’s mouthpiece, he was to influence the people, not let them influence him. There are three important lessons in this passage: (1) In prayer we can reveal our deepest thoughts to God; (2) God expects us to trust him, no matter what; (3) we are here to influence others for God. 16:1-21.
This section portrays the coming day of disaster. It begins by showing Jeremiah’s loneliness. He is a social outcast because of his harsh messages and his celibate life-style. He must not marry, have children, or take part in funerals or festivals. The section concludes with another appeal to avoid judgment by turning to God. The people did not heed Jeremiah’s words, however, and the first wave of destruction came almost immediately, in 605 B.C. (2 Kings 24:8-12). The second wave came in 597 B.C., and Judah was completely destroyed in 586 B.C. 16:5-7
In Jeremiah’s culture, it was unthinkable not to show grief publicly. The absence of mourning showed the people how complete their devastation would be. So many people would die that it would be impossible to carry out customary mourning rituals for all of them. 16;8-13.
Jeremiah was also told not to participate in parties or other joyful events to show how seriously God took the nation’s sins. In both cases (no public grief or joy), Jeremiah’s life was to be an attention getter and an illustration of God’s truth. Sometimes we think that the only way to communicate is through speaking or teaching, but God can use a wide variety of means to bring his message. Use your creativity. 16:14-16
The book of Exodus records God’s miraculous rescue of his people from Egyptian slavery (Exodus 1–15). The people’s return from exile would be so momentous that it would overshadow even the exodus from Egypt. Even though his people had been so stubborn, God would once again show his great mercy. 16:17
Small children think that if they can’t see you, then you can’t see them. The people of Israel may have wished that hiding from God were as simple as closing their eyes. Although they closed their eyes to their sinful ways, their sins certainly weren’t hidden from God. He who sees everything cannot be deceived. Do you have a sinful attitude or activity that you hope God won’t notice? He knows about it. The first step of repentance is to acknowledge that God knows about your sins. 16;19
In this prayer, Jeremiah approached God with three descriptive names: strength, fortress, and refuge. Each name gives a slightly different glimpse of how Jeremiah experienced God’s presence, and each is a picture of security and protection. Let God be your strength when you feel weak, your fortress when enemies come against you, and your refuge when you need to retreat from life’s pressures. 17:1
God’s people continued to sin even though they had the law, the prophets of God, and history replete with God’s miracles. How could they do that? Why do we continue in sin even though we understand the eternal consequences? Jeremiah says the heart is deceitful (17:9), and “their evil ways are . . . inscribed with a diamond point on their stony hearts.” The Hebrews symbolized the various aspects of a person by locating them in certain physical organs. The heart was the organ of reason, intelligence, and will. So deep is our tendency to sin that only God’s redemption can deliver us. 17:5-8
Two kinds of people are contrasted here: those who trust in human beings and those who trust in the Lord. The people of Judah were trusting in false gods and military alliances instead of God, and thus they were barren and unfruitful. In contrast, those who trust in the Lord flourish like trees planted along a riverbank (see Psalms1). In times of trouble, those who trust in human beings will be impoverished and spiritually weak, so they will have no strength to draw on. But those who trust in the Lord will have abundant strength, not only for their own needs, but even for the needs of others. Are you satisfied with being unfruitful, or do you, like a well-watered tree, have strength for times of crisis and even some to share as you bear fruit for the Lord? 17:9-10
God makes it clear why we sin—it’s a matter of the heart. Our heart is inclined toward sin from the time we are born. It is easy to fall into the routine of forgetting and forsaking God. But we can still choose whether or not to continue in sin. We can yield to a specific temptation, or we can ask God to help us resist temptation when it comes. 17:11
There is a right way and a wrong way to do any task. Jeremiah says that the person who becomes rich by unjust means will end up foolish and poor. Whether at work, school, or play, we should strive to be honest in all our dealings. Getting a promotion, passing an exam, or gaining prestige by dishonest means will never bring God’s blessing or lasting happiness. 17:19-27
The people were working on the Sabbath, their day of rest (Exodus 20:8-11). They considered making money more important than keeping God’s law. If they would repent and put God first in their lives, God promised them honor among the nations. Over a century later, when Nehemiah led the exiles on their return to Jerusalem, one of his most important reforms was to reinstitute Sabbath observance (Nehemiah 13:15-22). The Negev is the southern part of Judah.
18:1-23
The parables in these chapters, probably written during the early years of Jehoiakim’s reign, illustrate God’s sovereignty over the nation. God has power over the clay (Judah), and he continues to work with it to make it a useful vessel. But Judah must soon repent, or the clay will harden the wrong way. Then it will be worth nothing and will be broken and destroyed. 18:6
As the potter molded or shaped a clay pot on the potter’s wheel, defects often appeared. The potter had power over the clay, to permit the defects to remain or to reshape the pot. Likewise, God had power to reshape the nation to conform to his purposes. Our strategy should not be to become mindless and passive—one aspect of clay—but to be willing and receptive to God’s impact on us. As we yield to God, he begins reshaping us into valuable vessels.
18:12
Our society admires assertiveness, independence, and defiance of authority. In a relationship with God these qualities become stubbornness, self-importance, and refusal to listen or change. Left unchecked, stubbornness becomes a way of life hostile to God. 18;18
Jeremiah’s words and actions challenged the people’s social and moral behavior. He had openly spoken against the king, the officials, the priests and prophets, the teachers, and the wise (4:9; 8:8-9). He wasn’t afraid to give unpopular criticism. The people could either obey him or silence him. They chose the latter. They did not think they needed Jeremiah; their false prophets told them what they wanted to hear. How do you respond
to criticism? Listen carefully—God may be trying to tell you something. 18;6
The valley of the son of Hinnom was the garbage dump of Jerusalem and the place where children were sacrificed to the god Molech. It is also mentioned in 7:31-32. Topheth was located in the valley and means “fireplace” and was probably where children were burned as sacrifices. 19:7-13
The horrible carnage that Jeremiah predicted happened twice: in 586 B.C. during the Babylonian invasion under Nebuchadnezzar and in A.D. 70 when Titus destroyed Jerusalem. During the Babylonian siege, food became so scarce that people became cannibals, even eating their own children. (See Leviticus 26:29 and Deuteronomy 28:53-57 for prophecies concerning this; and see 2 Kings 6:28-29; Lamentations 2:20; 4:10 for accounts of actual occurrences.) 20:1-2
This event took place during the reign of Jehoiakim of Judah. Jeremiah preached at the valley of the son of Hinnom, the center of idolatry in the city. He also preached in the Temple, which should have been the center of true worship. Both places attracted many people; both were places of false worship. 20:1-3.
Pashhur was the official in charge of maintaining order in the Temple (see 29:26 for a description of the responsibility). He was also a priest and had pretended to be a prophet. After hearing Jeremiah’s words, Pashhur had him whipped and put in the stocks (locked up) instead of taking his message to heart and acting on it. The truth sometimes stings, but our reaction to the truth shows what we are made of. We can deny the charges and destroy evidence of our misdeeds, or we can take the truth humbly to heart and let it change us. Pashhur may have thought he was a strong leader, but he was really a coward. 20:4-6
This prophecy of destruction came true in three waves of invasion by Babylon. The first wave happened within the year (605 B.C.). Pashhur was probably exiled to Babylon during the second wave in 597 B.C. when Jehoiachin was taken captive. The third invasion occurred in 586 B.C. 20:7-18
Jeremiah cried out in despair mixed with praise, unburdening his heart to God. He had faithfully proclaimed God’s word and had received nothing in return but persecution and sorrow. Yet when he withheld God’s word for a while, it became fire in his bones until he could hold it back no longer. When God’s living message of forgiveness and love becomes fire in your bones, you also will feel compelled to share it with others, regardless of the results.
21:1
Chapters 21–28 are Jeremiah’s messages concerning Nebuchadnezzar’s attacks on Jerusalem between 588 and 586 B.C. (see also 2 Kings 25). King Zedekiah decided to rebel against Nebuchadnezzar (2 Kings 24:20), and the nobles advised allying with Egypt. Jeremiah pronounced judgment on the kings (21:1–23:8) and false prophets (23:9-40) for leading the people astray.

21;1-2
King Zedekiah probably was referring to God’s deliverance of Jerusalem from Sennacherib, king of Assyria, in the days of Hezekiah (Isaiah 36–37). But Zedekiah’s hopes were dashed. He was Judah’s last ruler during the time of the Exile of 586 B.C.
21:1-14
Jeremiah had foretold Jerusalem’s destruction. The city’s leaders had denied his word and mocked his pronounce- ments. In desperation, King Zedekiah turned to God for help, but without acknowledging God’s warnings or admitting his sin. Too often we expect God to help us in our time of trouble even though we have ignored him in our time of prosperity. But God wants a lasting relationship. Are you trying to build a lasting friendship with God, or are you merely using him occasionally to escape trouble? What would you think of your family or friends if they thought of

Jeremiah 4

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God has the power to do away with the laws of nature or even to do away with his people. But he will do neither. This is not a prediction; it is a promise. This is God’s way of saying that he will not reject Israel any more than he will do away with nature’s laws. 31:38-40
These points mark the boundaries of restored Jerusalem in the days of Nehemiah. Gareb and Goah are unknown. The graveyard and ash dump are probably the valley of the son of Hinnom, where children were sacrified in pagan worship.
32:1-12
God told Jeremiah to buy a field outside Jerusalem. The city had been under siege for a year, and Jeremiah bought land that the soldiers occupied—certainly a poor investment. In addition, Jeremiah was a prisoner in the palace. But Jeremiah was demonstrating his faith in God’s promises to bring his people back and to rebuild Jerusalem. 32;6-17
Trust doesn’t come easy. It wasn’t easy for Jeremiah to publicly buy land already captured by the enemy. But he trusted God. It wasn’t easy for David to believe that he would become king, even after he was anointed. But he trusted God (1 Samuel 16–31). It wasn’t easy for Moses to believe that he and his people would escape Egypt, even after God spoke to him from a burning bush. But he trusted God (Exodus 3:1–4:20). It isn’t easy for us to believe that God can fulfill his “impossible” promises either, but we must trust him. God, who worked in the lives of biblical heroes, will work in our life, too, if we will let him.
32:17-25
After Jeremiah bought the field, he began to wonder if such a move was wise. He sought relief in prayer from his nagging doubts. In this prayer, Jeremiah affirmed that God is the Creator of heaven and earth (32:17), the wise Judge, who is aware of our conduct (32:19), and our Redeemer, who has great power (32:21). God loves us and sees our situation. Whenever we doubt God’s wisdom or wonder if it is practical to obey him, we can review what we already know about him. Such thoughts and prayers will quiet our doubts and calm our fears.
32:36-42
These pagan shrines were where the most important and grotesque part of Molech worship took place. Children were offered in sacrifice to this pagan god. God uses his power to accomplish his purposes through his people. God doesn’t give you power to be all you want to be, but he gives you power to be all he wants you to be. The people of Israel had to learn that trusting God meant radically realigning their purposes and desires with his. God gave them “one heart” toward him (32:39). We must develop such singleness of heart and action to love God above anything else. 32:44
The hill country is in western Palestine. The Negev is the southern part of Judah. 33:1-26
God would restore Jerusalem, not because the people cried, but because it was part of his ultimate plan. The Babylonian disaster did not change God’s purposes for his people. Although Jerusalem would be destroyed, it would be restored (after the 70-year captivity and in the end times when the Messiah will rule). God’s justice is always tempered by his mercy.
33:3
God assured Jeremiah that he had only to ask God and God would answer (see also Psalms145:18; Isaiah 58:9; Matthew 7:7). God is ready to answer our prayers, but we must ask for his assistance. Surely God could take care of our needs without our asking. But when we ask, we are acknowledging that he alone is God and that we cannot accomplish in our own strength all that is his domain to do. When we ask, we must humble ourselves, lay aside our willfulness and worry, and determine to obey him. 33:15-16
These verses refer to both the first and second comings of Christ. At his first coming he would set up his reign in the hearts of believers; at his second coming he would execute justice and righteousness throughout the whole earth. Christ is the “righteous descendant” sprouting from David, the man after God’s own heart. 33:18 As Christ fulfills the role of King, he also fulfills the role of Priest, maintaining constant fellowship with God and mediating for the people. This verse does not mean that actual priests will perform sacrifices, for sacrifices will no longer be necessary (Hebrews 10:4, 11, 12). Now that Christ is our High Priest, all believers are priests of God, and we can come before him personally. 34:1-22
This chapter describes the fulfillment of many of Jeremiah’s predictions. In the book of Jeremiah, many prophecies were both given and quickly fulfilled. 34:8-9
Babylon had laid siege to Jerusalem, and the city was about to fall. Zedekiah finally decided to listen to Jeremiah and try to appease God—so he freed the slaves. He thought he could win God’s favor with a kind act, but what he needed was a change of heart. The people had been disobeying God’s law from the beginning (Exodus 21:2-11; Leviticus 25:39-55; Deuteronomy 15:12-18). When the siege was temporarily lifted, the people became bold and returned to their sins (34:11-17; 37:5, 11). 34:15-16
The people of Israel had a hard time keeping their promises to God. In the Temple, they would solemnly promise to obey God, but back in their homes and at work they wouldn’t do it. God expressed his great displeasure. If you want to please God, make sure you keep your promises. God wants promises kept, not just piously made. 34;18-20
Cutting a calf in two and walking between the halves was a customary way to ratify a contract (Genesis 15:9-10). This action symbolized the judgment on anyone who broke the contract. God was saying, “You have broken the contract you made with me, so you know the judgment awaiting you!”
35;1-2
The Recabites’ code of conduct resembled that of the Nazirites, who took a special vow of dedication to God (Numbers 6). For 200 years they had obeyed their ancestor’s vow to abstain from wine. While the rest of the nation was breaking its covenant with God, these people were steadfast in their commitment. God wanted the rest of his people to remain as committed to their covenant with him as the Recabites were to their vow. God had Jeremiah tempt the Recabites with wine to demonstrate their commitment and dedication. God knew they wouldn’t break their vow. 35:6
Jehonadab son of Recab had joined Jehu in purging the northern kingdom of Baal worship (2 Kings 10:15-28). There is a vivid contrast between the Recabites and the other Israelites. (1) The 35:13-17
Recabites kept their vows to a fallible human leader; the people of Israel broke their covenant with their infallible divine Leader. (2) Jehonadab told his family one time not to drink, and they obeyed; God commanded Israel constantly to turn from sin, and they refused. (3) The Recabites obeyed laws that dealt with temporal issues; Israel refused to obey God’s laws that dealt with eternal issues. (4) The Recabites had obeyed for hundreds of years; Israel had disobeyed for hundreds of years. (5) The Recabites would be rewarded; Israel would be punished. We often are willing to observe customs merely for the sake of tradition; how much more should we obey God’s Word because it is eternal. 36;1-2
This happened in the summer of 605 B.C., shortly after Nebuchadnezzar’s victory over the Egyptian army at Carchemish, before the events recorded in chapters 34 and 35.
36:2-4
Most people in ancient times could neither read nor write, so those who could were highly esteemed. These men, called scribes or teachers, held positions of great importance and were very respected for their knowledge. Baruch was Jeremiah’s scribe. Writing was often done on vellum or papyrus sheets that were sewn or glued together and stored in long rolls called scrolls. After the Exile, scribes became teachers of the law. In New Testament times, the scribes formed a powerful political party. 36:9
A time of fasting (when people abstained from eating food to show their humility and repentance) was often called during times of national emergency. Babylon was destroying city after city and closing in on Jerusalem. As the people came to the Temple, Baruch told them how to avert the coming tragedy, but they refused to listen. God told Jeremiah to write his words on a scroll. Because he was not allowed to go to the 36;10-32
Temple, Jeremiah asked his scribe, Baruch, to whom he had dictated the scroll to read it to the people gathered there. Baruch then read it to the officials, and finally Jehudi read it to the king himself. Although the king burned the scroll, he could not destroy the word of God. Today many people try to put God’s Word aside or say that it contains errors and therefore cannot be trusted. People may reject God’s Word, but they cannot destroy it. God’s Word will stand forever (Psalms119:89). 36:25
Only three leaders protested this evil act of burning the scroll containing God’s word. This shows how complacent and insensitive to God the people had become. 36:30
Jehoiakim’s son, Jehoiachin, was king for three months before he was taken into captivity, but this did not qualify as sitting “on the throne of David”—an expression that implied permanence. Jehoiakim did not secure a dynasty. Zedekiah, the next ruler, was Jehoiachin’s uncle. Thus, the line of mortal human kings descended from David’s son Solomon was finished, but in less than 600 years the eternal King would come through the descendants of Solomon’s brother Nathan (see also the note on 22:30). 37:1
King Jehoiakim died on the way to Babylon (2 Chronicles 36:6). His son Jehoiachin was appointed king but was taken captive to Babylon three months later. Nebuchadnezzar then appointed Zedekiah as his vassal in Judah. 37;2-3
King Zedekiah and his officials did not want to listen to Jeremiah’s words, but they wanted the blessings of his prayers. They wanted a superficial religion that wouldn’t cost anything. God is not pleased with those who come to him seeking only what they can get rather than seeking to have a relationship with him. We would not accept that kind of relationship with someone else, and we shouldn’t expect God to accept it from us. 37;5
When Nebuchadnezzar besieged Jerusalem in 589 B.C., Pharaoh Hophra marched against him at Zedekiah’s invitation. Jerusalem looked to Egypt for help in spite of Jeremiah’s warnings. But the Egyptians were no help, for as soon as the Babylonians turned on them, they retreated. Jeremiah’s warnings had been correct. 37:17
Zedekiah teetered between surrender and resistance. Too frightened and weak to exercise authority, he asked Jeremiah to come secretly to the palace, perhaps hoping for some better news from God. Zedekiah was desperate. He wanted to hear a word from the Lord, but he feared the political ramifications of being caught talking to Jeremiah. 38:4-5
No wonder Judah was in turmoil: The king agreed with everybody. He listened to Jeremiah (37:21); then he agreed Jeremiah should be killed (38:5); and finally he rescued Jeremiah (38:10). Jeremiah was not popular; his words undermined the morale of the army and the people. Zedekiah couldn’t decide between public opinion and God’s will. What is most influential in your life—what others say and think or what God wants? 38;6
Officials put Jeremiah in a cistern to die. A cistern was a large hole in the ground lined with rocks to collect rainwater. The bottom would have been dark, damp, and, in this case, full of mud. Jeremiah could drown, die of exposure, or starve to death in the cistern. Judah’s leaders persecuted Jeremiah repeatedly for faithfully proclaiming God’s messages. For 40 years of faithful ministry, he received no acclaim, no love, no popular following. He was beaten, jailed, threatened, and even forced to leave his homeland. Only the pagan Babylonians showed him any respect (39:11-12). God does not guarantee that his servants will escape persecution, even when they are faithful. But God does promise that he will be with them and will give them strength to endure (2 Corinthians 1:3-7). As you minister to others, recognize that your service is for God and not just for human approval. God rewards our faithfulness, but not always during our lifetime. 38;7-8
The Benjamin Gate was one of Jerusalem’s city gates where legal matters were handled. A palace official, Ebed- melech, had access to the king. When Ebed-melech heard of Jeremiah’s plight, he went immediately to deal with the injustice. 38:9-13
Ebed-melech feared God more than man. He alone among the palace officials stood up against the murder plot. His obedience could have cost him his life. Because he obeyed, however, he was spared when Jerusalem fell (39:15-18). You can either go along with the crowd or speak up for God. When someone is treated unkindly or unjustly, for example, reach out to that person with God’s love. You may be the only one who does. And, when you are being treated unkindly yourself, be sure to thank God when he sends an “Ebed-melech” your way. 38:27
The officials wanted accurate information, but not God’s truth. They wanted to use this information against God, his prophet, and the king. But Jeremiah told the officials only what the king ordered him to say. We must not withhold God’s truth from others, but we should withhold information that will be used to bring evil to God’s people. 39:1
Zedekiah, son of Josiah and last king of Judah, ruled 11 years, from 597 to 586 B.C. Zedekiah’s two older brothers, Jehoahaz and Jehoiakim, and his nephew Jehoiachin ruled before him. When Jehoiachin was exiled to Babylon, Nebuchadnezzar made 21-year-old Mattaniah the king, changing his name to Zedekiah. Zedekiah rebelled against Nebuchadnezzar, who captured him, killed his sons in front of him, and then blinded him and took him back to Babylon, where he later died (see 2 Kings 24–25; 2 Chronicles 36; and Jeremiah 52). 39:5
Riblah was 200 miles north of Jerusalem. This was the Babylonian headquarters for ruling the region. 39:10
Babylon had a shrewd foreign policy toward conquered lands. They deported the rich and powerful, leaving only the very poor in charge, thus making them grateful to their conquerors. This policy assured that conquered populations would be too loyal and too weak to revolt. 39:11-12
God had promised to rescue Jeremiah from his trouble (1:8). The superstitious Babylonians, who highly respected magicians and fortune-tellers, treated Jeremiah as a seer. Because he had been imprisoned by his own people, they assumed he was a traitor and on their side. They undoubtedly knew he had counseled cooperation with Babylon and predicted a Babylonian victory. So the Babylonians freed Jeremiah and protected him. 39:13-14
What a difference there is between Jeremiah’s fate and Zedekiah’s! Jeremiah was freed; Zedekiah was imprisoned. Jeremiah was saved because of his faith; Zedekiah was destroyed because of his fear. Jeremiah was treated with respect; Zedekiah was treated with contempt. Jeremiah was concerned for the people; Zedekiah was concerned for himself. 39;17-18
Ebed-melech had risked his life to save God’s prophet Jeremiah (38:7-13). When Babylon conquered Jerusalem, God protected Ebed-melech from the Babylonians. God has special rewards for his faithful people, but not everyone will receive them in this life (see the note on 38:6). 40:2-3
The Babylonian commander, who did not know God, acknowledged that God had given the Babylonians victory. It is strange for people to recognize that God exists and does miracles and yet not personally accept him. Knowing God is more than knowing about him. Be sure you know him personally. 40:4
Jeremiah was free to go anywhere. In Babylon he would have great comfort and power. In Judah he would continue to face hardship. In Babylon Jeremiah would have been favored by the Babylonians but hated by the Judean exiles. In Judah he would remain poor and unwanted, but the Judean remnant would know he was not a traitor. Jeremiah returned to Judah. 40:6
Mizpah was a few miles north of Jerusalem. Not thoroughly destroyed by the Babylonians, Mizpah served as a refuge after the destruction of Jerusalem.
40:13-16
Gedaliah, appointed governor of Judah, foolishly ignored the warnings of assassination. Ishmael, in the line of David, may have been angry that he had been passed over for leadership. This is similar to the chaotic political situation that Ezra and Nehemiah faced when they returned to rebuild the Temple and the city. 41:4-9
The 80 men came from three cities of the northern kingdom to worship in Jerusalem. Ishmael probably killed them for the money and food they were carrying. Without a king, with no law and no loyalty to God, Judah was subjected to complete anarchy. 41:16-17
Johanan and his group were already on their way to Egypt, headed south from Gibeon, stopping first at Geruth-kimham, near Bethlehem. Their visit to Jeremiah (42:1-6) was hypocritical, as Jeremiah later told them (42:20). 42:5-6
Johanan and his associates spoke their own curse; Jeremiah merely elaborated on it. It was a tragic mistake to ask for God’s guidance with no intention of following it. Be sure never to ask God for something that you know in your heart you really do not want. It is better not to pray than to pray hypocritically. God cannot be deceived. 43;1-3
Johanan and his tiny band had come to Jeremiah for God’s approval of their plan, not for God’s direction. This is a recurring problem for some of us—seeking God’s approval of our desires rather than asking him for guidance. It is not good to make plans apart from God’s quidance, and it is not good to pray unless we are willing to accept God’s answer. 43:4-7
Afraid to obey the Lord, the people headed for Egypt, even forcing Jeremiah to go with them. (They thought that perhaps God would spare them if Jeremiah was with them.) Jeremiah had served as a prophet for 40 years. Many of his words had already come true, and he had turned down an offer to live comfortably in Babylon, returning instead to his beloved people. But the people still rejected Jeremiah’s advice. The response of our audience is not necessarily a measure of our success. Jeremiah was doing all God asked, but he had been called to minister to a very stubborn group of people. 43:10-13
Nebuchadnezzar invaded Egypt in 568–567 B.C. Like Judah, Egypt rebelled against him and was quickly crushed. So much for the great empire on which Judah had constantly placed its hopes! 44:1
This message, given in 580 B.C. while Jeremiah was in Egypt against his will, reminded the people that their idolatry had brought destruction on their land. Jeremiah told them that they would never return to Judah because the escape to Egypt had been against God’s advice (42:9ff). But the people refused to learn any lessons from all the destruction their sins had caused.
44;10
When we forget a lesson or refuse to learn it, we risk repeating our mistakes. The people of Judah struggled with this; to forget their former sins was to repeat them. To fail to learn from failure is to assure future failure. Your past is your school of experience. Let your past mistakes point you to God’s way. 44;15-18
The farther we drift from God, the more confused our thinking becomes. Whatever spiritual life was left in the Israelites when they went to Egypt was lost as they sank into the depths of idolatry. (For more information on the “Queen of Heaven,” see the note on 7:18.) The escape to Egypt had brought a change in their pagan worship habits, and they blamed their troubles on their neglect of their idols. But idol worship had started all their problems in the first place. The people refused to recognize the true source of their problems—departure from God’s leading. When calamity forces you to examine your life, take a close look at God’s instructions for you. 44;28
After Jeremiah’s forced move to Egypt, there is no word in the Bible about the events in the rest of his life. 44:30
Pharaoh Hophra ruled Egypt from 588 to 569 B.C. and was killed by Ahmose, one of his generals, who was then crowned in his place. 45:1
The event relating to this chapter is recorded in 36:1-8. The chapter was written in 605–604 B.C. Baruch was the scribe who recorded Jeremiah’s words on a scroll. 45;5
Baruch had long been serving this unpopular prophet, writing his book of struggles and judgments, and now he was upset. God told Baruch to take his eyes off himself and whatever rewards he thought he deserved. If Baruch did this, God would protect him. It is easy to lose the joy of serving our God when we take our eyes off him. The more we look away from God’s purposes toward our own sacrifices, the more frustrated we will become. As you serve God, beware of focusing on what you are giving up. When this happens, ask God’s forgiveness; then look at him rather than at yourself. 46:1-27
In this chapter, we gain several insights about God and his plan for this world.
(1) Although God chose Israel for a special purpose, he loves all people and wants all to come to him.
(2) God is holy and will not tolerate sin.
(3) God’s judgments are not based on prejudice and a desire for revenge but on fairness and justice.
(4) God does not delight in judgment but in salvation.
(5) God is impartial—he judges everyone by the same standard. 46:2
At the battle of Carchemish in 605 B.C., Babylon and Egypt, the two major world powers after Assyria’s fall, clashed. The Babylonians entered Carchemish by surprise and defeated Egypt. This battle, which passed world leadership to Babylon, was Nebuchadnezzar’s first victory, establishing him in his new position as king of the Babylonian Empire. With Egypt’s power declining, it was both poor strategy and disobedience to God for Judah to form an alliance with Egypt.

46:9
The soldiers from Ethiopia and Libya were from eastern and northern Africa. The men of Lydia may have been from Greece. 46:17
In 589 B.C. when Nebuchadnezzar besieged Jerusalem, Pharaoh Hophra marched against him at Zedekiah’s invitation. But when the Babylonians stood up to the Egyptians, Pharaoh Hophra and his troops retreated. Jeremiah had prophesied that Pharaoh Hophra would be killed by his enemies (44:30). This was fulfilled nearly 20 years later when his co-regent Ahmose led a revolt. 46:28
God punished his people in order to bring them back to himself, and he punishes us to correct and purify us. No one welcomes punishment, but we should all welcome its results: correction and purity.
47:1Located on the coastal plain next to Judah, Philistia had always been a thorn in Israel’s side. The two nations battled constantly. Other prophets who spoke against Philistia include Isaiah (14:28-32), Ezekiel (25:15-17), Amos (1:6-8), and Zephaniah (2:4-7). 48;1
The Moabites were descendants of Lot through an incestuous relationship with one of his daughters (Genesis 19:30-37). They led the Israelites into idolatry (Numbers 25:1-3) and joined the bands of raiders Nebuchadnezzar sent into Judah in 602 B.C. They were later conquered by Babylon and disappeared as a nation. 48:7
Chemosh was the main god of the nation of Moab (Numbers 21:29), and child sacrifice was an important part of his worship (2 Kings 3:26-27). 48:11-12
When making wine, the grapes were crushed. After 40 days, the wine was poured off from the dregs in the bottom of the jar. If this was not done, the wine would be inferior. The prophet was saying that because of Moab’s complacency and refusal to do God’s work, Moab would be totally destroyed. 48:13
After Israel divided into northern and southern kingdoms, the northern kingdom set up gold calf idols in Bethel and Dan to keep people from going to worship in Jerusalem, capital of the southern kingdom (1 Kings 12:25-29). 48:29
Moab was condemned for its pride. God cannot tolerate pride because pride is taking personal credit for what God has done or looking down on others. God does not condemn our taking satisfaction in what we do (Ecclesiastes 3:22), but he stands against overestimates of our own importance. Romans 12:3 teaches us to have an honest estimate of ourselves.
48:31
Kir-hareseth was a stronghold city in Moab. God’s compassion reaches to all creation, even to his enemies. 49:1
The Ammonites were descendants of Lot through an incestuous relationship with one of his daughters (as were the Moabites; see Genesis 19:30-38). They were condemned for stealing land from God’s people and for worshiping the idol Molech, to whom they made child sacrifices. 49:7
The Israelites descended from Jacob, and the Edomites descended from his twin brother, Esau; thus, both nations descended from their father, Isaac. There was constant conflict between these nations, and Edom rejoiced at the fall of Jerusalem (see the book of Obadiah). Teman, a town in the northern part of Edom, was known for its wisdom and was the hometown of Eliphaz, one of Job’s friends (Job 2:11). But even the wisdom of Teman could not save Edom from God’s wrath.
49:8
Dedan was a flourishing city that supported caravan travel. God told its inhabitants to flee to the caves or they would also be destroyed. Teman and Dedan were at opposite ends of the country, so this shows the completeness of God’s destruction of Edom. Bozrah (49:13) is a town in northern Edom. 49:16
Edom was located in a rock fortress that today is known as Petra, in southern Jordan. Edom thought it was invincible because of its location. Edom was destroyed because of its pride. Pride destroys nations as well as individuals. It deludes us into thinking that we can take care of ourselves without God’s help. Even serving God and others can lead us into pride. Take inventory of your life and service for God; ask God to point out and remove any pride you may be harboring.

49:23-26
Damascus was the capital of Aram, north of Israel. This city was defeated by both Assyria and Babylon. Nebuchadnezzar attacked and defeated Damascus in 605 B.C. (Amos 1:4-5). It is difficult to attribute the defeat of the army to a particular event, but God utterly destroyed Aram. 49:28
Kedar and Hazor were nomadic tribes east of Israel and south of Aram, in the desert. In 599 B.C. Nebuchadnezzar destroyed them. 49:34
Elam lay east of Babylon and was attacked by Nebuchadnezzar in 597 B.C. Later Elam became the nucleus of the Persian Empire (Daniel 8:2) and the residence of Darius. 49:38
The throne represents God’s judgment and sovereignty. God would preside over Elam’s destruction. He is the King over all kings, including Elam’s. 50:1-3
At the height of its power, the Babylonian Empire seemed immovable. But when Babylon had finished serving God’s purpose of punishing Judah for her sins, it would be punished and crushed for its own. Babylon was destroyed in 539 B.C. by the Medo- Persians (Daniel 5:30-31). Babylon is also used in Scripture as a symbol of all evil. This message can thus apply to the end times when God will wipe out all evil once and for all. The nation from the north was Medo-Persia, an alliance of Media and Persia that would become the next world power. Cyrus took the city of Babylon by surprise and brought the nation to its knees in 539 B.C. (Daniel 5:30-31). The complete destruction of the city was accomplished by later Persian kings. 5:17-20
God would punish wicked Babylon as he punished Assyria for what it had done to Israel. Assyria was crushed by Babylon, which Assyria had once ruled. Babylon in turn would be crushed by Medo-Persia, formerly under its authority. These verses also look to the time when the Messiah will rule and Israel will be fully restored. No sin will then be found in Israel because God’s people will seek him and be forgiven. Merathaim was located in southern Babylonia; Pekod was in eastern Babylonia.
50:32
Pride was Babylon’s characteristic sin. Pride comes from feeling self-sufficient or believing that we don’t need God. Proud nations or persons, however, will eventually fail because they refuse to recognize God as the ultimate power. Getting rid of pride is not easy, but if we can admit that it often rules us and ask God to forgive us, he will help us overcome it. The best antidote to pride is to focus our attention on the greatness and goodness of God. Babylon remains a wasteland to this day. See also Isaiah 13:19-22.
50:44-46
This invader was Cyrus, who attacked Babylon by surprise and overthrew it. The world was shocked that its greatest empire was overthrown so quickly. No earthly power, no matter how great, can last forever.
51:2
Winnowers worked to separate the wheat from the chaff. When they threw the mixture into the air, the wind blew away the worthless chaff while the wheat settled to the floor. Babylon would be blown away like chaff in the wind. (See also Matthew 3:12 where John the Baptist says Jesus will separate the wheat from the chaff.)
51:11
Cyrus, king of Persia, had allied himself with Babylon to defeat Nineveh (capital of the Assyrian Empire) in 612 B.C. Then the Medes joined Persia to defeat Babylon (539 B.C.). 51:17-19
It is foolish to trust in man-made images rather than in God. It is easy to think that the things we see and touch will bring us more security than God. But things rust, rot, and decay. God is eternal. Why put your trust in something that will disappear within a few years? 51:33
Grain was threshed on a threshing floor, where sheaves were brought from the field. The stalks of grain were distributed on the floor, a large level section of hard ground. There the grain was crushed to separate the kernels from the stalk; then the kernels were beaten with a wooden tool. Sometimes a wooden sledge was pulled over the grain by animals to break the kernels loose. Babylon would soon be “threshed” as God judged it for its sins. 51:36
This verse may refer to an event accomplished by Cyrus, who took Babylon by surprise by diverting the river that ran through the city far upstream and walking beneath the city’s fortifications on the dry riverbed. More likely it is saying that Babylon will be deprived of life-giving water. Unlike Jerusalem, Babylon will not be restored. 51:44
Bel is one of the names of Marduk, the chief god of the city of Babylon.
51:51
The people were paralyzed with guilt over their past. The Babylonian armies had desecrated the Temple, and the people were ashamed to return to Jerusalem. But God told them to return to the city because he would destroy Babylon for its sins. 51:59
Jeremiah could not visit Babylon, so he sent the message with Seraiah, the officer who cared for the comforts of the army. Seraiah was probably Baruch’s brother (32:12). 51:60-64
In this last of Jeremiah’s messages, we find again the twin themes of God’s sovereignty and his judgment. Babylon had been allowed to oppress the people of Israel, but Babylon itself would be judged. Although God brings good out of evil, he does not allow evil to remain unpunished. The wicked may succeed for a while, but resist the temptation to follow them or you may share in their judgment. 52:1-30
This chapter provides more detail about the destruction of Jerusalem recorded in chapter 39 (similar material is found in 2 Kings 24:18–25:21). This appendix shows that Jeremiah’s prophecies concerning the destruction of Jerusalem and the Babylonian captivity happened just as he predicted. For more information on Zedekiah, see the note on 39:1ff. 52:8-9
Riblah was 200 miles north of Jerusalem. This was the Babylonian headquarters for ruling the region. Hamath was the district of Aram containing the nation’s capital. 52:31
Babylon’s king showed kindness to Jehoiachin. In 561 B.C. Jehoiachin was released from prison and allowed to eat with the king. God continued to show kindness to the descendants of King David, even in exile. 52:34
In the world’s eyes, Jeremiah looked totally unsuccessful. He had no money, family, or friends. He prophesied the destruction of the nation, the capital city, and the Temple, but the political and religious leaders would not accept or follow his advice. No group of people liked him or listened to him. Yet as we look back, we see that he successfully completed the work God gave him to do. Success must never be measured by popularity, fame, or fortune, for these are temporal measures. King Zedekiah, for example, lost everything by pursuing selfish goals. God measures our success with the yardsticks of obedience, faithfulness, and righteousness. If you are faithfully doing the work God has given you, you are successful in his eyes.

Jeremiah3

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you only as a temporary resource? 21;13
Jerusalem was built on a plateau with valleys on three sides. Because of its strategic location, the inhabitants thought they were safe. 22:1-5
Chapters 22–25 may not be in chronological order. In 21:8-10 God implied that it was too late for repentance. In 22:4, however, God said that there was still time to change. The events to which this chapter refer occurred before those of chapter 21.
22:3
God gave the king the basis for rebuilding the nation—turn from evil and do right. Doing what is right is more than simply believing all the right doctrines about God. It means living in obedience to God. Good deeds do not save us, but they display our faith (James 2:17-26). 22:10-12
Good King Josiah had died at the battle of Megiddo (2 Kings 23:29); his son Jehoahaz reigned for only three months in 609 B.C. before being taken away to Egypt by Pharaoh Neco. He would be the first ruler to die in exile. The people were told not to waste their tears on the death of Josiah but to cry for the king who was taken into exile and would never return.
22:15-16
God passed judgment on King Jehoiakim. His father, Josiah, had been one of Judah’s great kings, but Jehoiakim was evil. Josiah had been faithful to his responsibility to be a model of right living, but Jehoiakim had been unfaithful to his responsibility to imitate his father. God’s judgment was on unfaithful Jehoiakim. He could not claim his father’s blessings when he had not followed his father’s God. We may inherit our parents’ money, but we cannot inherit their faith. A godly heritage, a good education, or a beautiful home doesn’t guarantee moral character. We must have our own relationship with God. 22;21
Jehoiakim had been hardheaded and hard-hearted since childhood. God warned him, but he refused to listen. His prosperity always took a higher priority than his relationship with
God. If you ever find yourself so comfortable that you don’t have time for God, stop and ask which is more important—the comforts of this life or a close relationship with God.
22;24-25
A signet ring was extremely valuable because a king used it to authenticate important documents. Jehoiachin’s sins spoiled his usefulness to God. Even if he were God’s own signet ring, God would depose him because of his sins (see 24:1). 22;30
Zedekiah reigned after Jehoiachin but died before him (52:10-11). Jehoiachin was the last king of David’s line to sit on the throne in Judah (1 Chronicles 3:15-20). He had seven sons, but not one served as king. Jehoiachin’s grandson Zerubbabel ruled after the return from exile (Ezra 2:2). He was only a governor, not a king. 23:1-4
Those responsible to lead Israel in God’s path were the very ones responsible for Israel’s present plight, and so God had decreed harsh judgment against them. Leaders are held responsible for those entrusted to their care. Whom has God placed in your care? Remember that you are accountable to God for those you influence and lead. 23:5-6
Jeremiah contrasted the present corrupt leaders with the coming Messiah, the perfect King, who would come from David’s line to reign over Israel. The King is called a righteous Branch because he will sprout up from the stump of David’s fallen dynasty (Isaiah 11:1). This new growth will have God’s own characteristics. Like the Creator, the Branch will be righteous. 23:9-14
How did the nation become so corrupt? A major factor was false prophecy. The false prophets had a large, enthusiastic audience and were very popular because they made the people believe that all was well. By contrast, Jeremiah’s message from God was unpopular because it showed the people how bad they were. There are four warning signs of false prophets—characteristics we need to watch for even today: (1) They may appear to speak God’s message, but they do not live according to God’s Word. (2) They water down God’s message in order to make it more palatable. (3) They encourage their listeners, often subtly, to disobey God. (4) They tend to be arrogant and self-serving, appealing to the desires of their audience instead of being true to God’s Word.

23;14
Sodom and Gomorrah were sinful cities destroyed by God (Genesis 19:23-24). In the Bible they typify the ultimate in depraved, sinful behavior and rebellion against God. 23:20
In the days to come, you will understand all this very clearly” means that the people would see the truth of this prophecy when Jerusalem fell.

23:28
True prophets and false prophets are as different as chaff and wheat. Chaff is useless for food and cannot compare to nourishing wheat. To share the gospel is a great responsibility because the way we present it and live it will encourage people either to accept it or reject it. Whether we speak from a pulpit, teach in a class, or share with friends, we must accurately communicate and live out God’s Word. As you share God’s Word with friends and neighbors, they will look for its effectiveness in your life. Unless it has changed you, why should they let it change them? If you preach it, make sure you live it!
23;33-40
People mocked Jeremiah by saying sarcastically, “What prophecy has the LORD burdened you with now?” It seemed that Jeremiah brought nothing but God’s sad news of condemnation. But this sad news was the truth. If they had accepted it, they would have had to repent and turn to God. Because they did not want to do this, they rejected Jeremiah’s message. Have you ever rejected a message or made fun of it because it would require you to change your ways? Before dismissing someone who brings sad news, look carefully at your motives.
24:1
In 597 B.C. Jehoiachin was taken to Babylon, and Zedekiah became king. Often royal officials were exiled to keep them from exerting power and starting a rebellion. Skilled craftsmen were taken because they were valuable for Babylon’s building program. Jeremiah foretold this event in 22:24-28. 24;2-10
The fresh, ripe figs represented the exiles to Babylon, not because they themselves were good, but because their hearts would respond to God. He would preserve them and bring them back to the land. The spoiled figs represented those who remained in Judah or ran away to Egypt. Those people may have arrogantly believed they would be blessed if they remained in the land or escaped to Egypt, but the opposite was true because God would use the captivity to refine the exiles. We may assume we are blessed when life goes well and cursed when it does not. But trouble is a blessing when it makes us stronger, and prosperity is a curse if it entices us away from God. If you are facing trouble, ask God to help you grow stronger for him. If things are going your way, ask God to help you use your prosperity for him.
24:6
The exiles in Babylon were cared for by the Lord. Although they were moved to a foreign land, their captivity was not enslavement. The people could function in business and own homes. Some, like Daniel, even held high positions in the government (see Daniel 2:48). 25;1-3
Jeremiah gave this message in 605 B.C., the year Nebuchadnezzar came to power. From verse 3 we learn that the beginning of Jeremiah’s ministry was in 627 B.C. He predicted the 70 years of captivity a full 20 years before they began. 25:2-6
Imagine preaching the same message for 23 years and continually being rejected!
Jeremiah faced this; but because he had committed his life to God, he continued to proclaim the message “Turn from the evil road you are traveling and from the evil things you are doing.” Regardless of the people’s response, Jeremiah did not give up. God never stops loving us, even when we reject him. We can thank God that he won’t give up on us, and, like Jeremiah, we can commit ourselves to never forsaking him. No matter how people respond when you tell them about God, remain faithful to God’s high call and continue to witness for him.

25:12
This event is further described in Daniel 5. The troops of Cyrus the Great entered Babylon in 539 B.C. and killed Belshazzar, the last Babylonian ruler. 25;15-38
Judah would not be the only nation to drink the cup of God’s anger. Here Jeremiah listed other wicked nations that would experience God’s wrath at the hands of Babylon. Finally, Babylon itself would be destroyed because of its sin. 26:1-24
The events described in this chapter took place in 609–608 B.C., before the events described in chapter 25. Jehoiakim was a materialistic and self-centered king who persecuted and murdered innocent people (36:22-32; 2 Kings 23:36–24:6). Chapter 26 describes how and why Jeremiah was on trial for his life. 26:2
God reminded Jeremiah that he wanted his entire message given—”Include every word.” Jeremiah may have been tempted to leave out the parts that would turn his audience against him, sound too harsh, or make him sound like a traitor. But by God’s command, he was not to delete parts of God’s message to suit himself, his audience, or the circumstances in which he found himself. Like Jeremiah, we must never ignore or exclude important parts of God’s Word to please someone. 26:2-9
Shiloh was where the Tabernacle had been set up after the conquest of Canaan (Joshua 18:1). It was destroyed in 1050 B.C. by the Philistines. God said he would destroy the Temple as Shiloh had been destroyed. When Jeremiah said that Jerusalem, the city of God, would become an object of cursing and the Temple would be destroyed (26:6), the priests and false prophets were infuriated. The Temple was important to them because the people’s reverence for it brought them power. By saying that the Temple would be destroyed, Jeremiah undermined their authority. Jesus also infuriated the religious leaders of his time by foretelling the destruction of Jerusalem and the Temple (Matthew 24:2). 26;11
Jeremiah was branded a traitor because he prophesied the destruction of the city and the Temple. But the “courageous” people advocated a foreign alliance to fight Babylon and retain their independence. 26;17-19
The wise old men remembered the words of the prophet Micah (Micah 3:12), which were similar to the words Jeremiah spoke. When Micah called the people to repent, they turned from their wickedness. Although these people did not kill Jeremiah, they missed the main point—that the application of the story was for them. They spared Jeremiah, but they did not spare themselves by repenting of their sins. As you recall a great story of the Bible, ask how it can be applied to your life. 26:20-23
Uriah is an otherwise unknown prophet who was executed for faithfully proclaiming God’s words. This shows us that God has had other prophets whose words are not included in the Bible. :27:1-8
The year was 593 B.C., and Nebuchadnezzar had already invaded Judah once and had taken many captives. Jeremiah wore a yoke (a wooden frame used to fasten a team of animals to a plow) as a symbol of bondage. This was an object lesson, telling the people they must put themselves under Babylon’s yoke or be destroyed. 27:5-6
God punished the people of Judah in an unusual way, by appointing a foreign ruler to be his “servant.” Nebuchadnezzar was not appointed to proclaim God’s message, but to fulfill God’s promise of judgment on sin. Because God is in control of all events, he uses whomever he wants. God may use unlikely people or circumstances to correct you. Be ready to accept God’s guidance, even if it comes from unexpected sources. 27:12-18
Zedekiah was in a tough spot. Jeremiah called on him to surrender to Nebuchadnezzar at a time when many of the other leaders wanted him to form an alliance and fight. It would be disgraceful for a king to surrender, and he would look like a coward. This was a great opportunity for the false prophets, who kept saying that the Babylonians would not defeat the great city of Jerusalem and that God would never allow the magnificent, holy Temple to be destroyed. 27:19-22
When Nebuchadnezzar invaded Judah, first in 605 and then in 597 B.C., he took away many important people living in Jerusalem—including Daniel and Ezekiel. Although these men were captives, they had a profound impact on the exiles and leaders in Babylon. Jeremiah predicted that more people, and even the precious objects in the Temple, would be taken. This happened in 586 B.C. during Babylon’s third and last invasion.
28:8-17
Jeremiah spoke the truth, but it was unpopular; Hananiah spoke lies, but his deceitful words brought false hope and comfort to the people. God had already outlined the marks of a true prophet (Deuteronomy 13; 18:20-22): A true prophet’s predictions always come true, and his words never contradict previous revelation. Jeremiah’s predictions were already coming true, from Hananiah’s death to the Babylonian invasions. But the people still preferred to listen to comforting lies rather than painful truth. 29:4-7
Jeremiah wrote to the captives in Babylon (29:4-23) instructing them to move ahead with their lives and to pray for the pagan nation that enslaved them. Life cannot grind to a halt during troubled times. In an unpleasant or distressing situation, we must adjust and keep moving. You may find it difficult to pray for those in authority if they are evil, but that is when your prayers are most needed (1 Timothy 2:1-2). When you enter times of trouble or sudden change, pray diligently and move ahead, doing whatever you can rather than giving up because of fear and uncertainty. 29;10
Scholars differ on the exact dates of this 70-year period in Babylon. Some say it refers to the years 605–538 B.C., from the first deportation to Babylon to the arrival of the first exiles back in Jerusalem after Cyrus’s freedom decree. Others point to the years 586–515 B.C., from the last deportation to Babylon and the destruction of the Temple until its rebuilding. A third possibility is that 70 years is an approximate number meaning a lifetime. All agree that God sent his people to Babylon for a long time, not the short captivity predicted by the false prophets. 29:11
We’re all encouraged by a leader who stirs us to move ahead, someone who believes we can do the task he has given and who will be with us all the way. God is that kind of leader. He knows the future, and his plans for us are good and full of hope. As long as God, who knows the future, provides our agenda and goes with us as we fulfill his mission, we can have boundless hope. This does not mean that we will be spared pain, suffering, or hardship, but that God will see us through to a glorious conclusion.
29:12-14
God did not forget his people, even though they were captives in Babylon. He planned to give them a new beginning with a new purpose—to turn them into new people. In times of dire circumstances, it may appear as though God has forgotten you. But God may be preparing you, as he did the people of Judah, for a new beginning with him at the center. 29:13
According to God’s wise plan, his people were to have a future and a hope; consequently, they could call upon him in confidence. Although the exiles were in a difficult place and time, they need not despair because they had God’s presence, the privilege of prayer, and God’s grace. If we seek him wholeheartedly, he will be found. Neither a strange land, sorrow, persecution, nor physical problems can break our fellowship with God. 29:21
These false prophets, Ahab and Zedekiah, should not be confused with the kings who had the same names. Their family connections clearly identify them.

29:24-28
These verses describe the reaction of Shemaiah, a false prophet exiled in 597 B.C. who had protested about Jeremiah’s letter. To discredit Jeremiah, Shemaiah accused him of false prophecy. Although Jeremiah’s message was true and his words were from God, the people hated him because he told them to make the most of the Exile. Jeremiah’s truth from God offered temporary correction and long-range benefit, while the false teachers’ lies offered only temporary comfort and long-range punishment. 30;1-22
Chapters 30 and 31 show that Jeremiah spoke of hope and consolation as well as trouble and gloom. The people would one day be restored to their land, and God would make a new covenant with them to replace the one they broke. Whereas once they sinned and disobeyed, eventually they would repent and obey. 30:8-9
Like Isaiah, Jeremiah associated events of the near future and those of the distant future. Reading these prophecies is like looking at several mountain peaks in a range. From a distance they look as though they are next to each other, when actually they are miles apart. Jeremiah presents near and distant events as if they will all happen soon. He sees the Exile, but he sees also the future day when Christ will reign forever. The reference to David is not to King David, but to his famous descendant, the Messiah (Luke 1:69). 30:12-13
The medical language here conveys the idea that sin is terminal. Sinful people cannot be cured by being good or being religious. Beware of putting your confidence in useless cures while your sin spreads and causes you pain. God alone can cure the disease of sin, but you must be willing to let him do it. 30:15
Judah protested its punishment, even though the sin that caused the pain was scandalous. But punishment is an opportunity for growth because it makes us aware of sin’s consequences. The people should have asked how they could profit from their mistakes. Remember this the next time you are corrected.

30:18
This prophecy that Jerusalem would be rebuilt was not completely fulfilled by the work of Ezra, Nehemiah, and Zerubbabel. The city was indeed rebuilt after the captivity, but the final restoration will occur when all believers are gathered in Christ’s Kingdom. This restoration will include buildings (30:18), people (30:19), and rulers (30:21). 30:21
This verse refers to the restoration after the Babylonian captivity as well as to the final restoration under Christ.
31:1
This promise is to all the families (tribes) of Israel, not only to the tribe of Judah. The restoration will include all people who trust God. 31;3
God reaches toward his people with kindness motivated by deep and everlasting love. He is eager to do the best for them if they will only let him. After many words of warning about sin, this reminder of God’s magnificent love is a breath of fresh air. Rather than thinking of God with dread, look carefully and see him lovingly drawing us toward himself. 31;14
This means that many sacrifices will be made at the Temple so that the priests will have a feast with their portion. It is also a symbol of life and prosperity (Psalms36:8; 63:5; Isaiah 55:2).
31:15
Rachel, Jacob’s favorite wife, was the symbolic mother of the northern tribes, which were taken into captivity by the Assyrians. Rachel is pictured crying for the exiles at Ramah, a staging point of deportation. This verse is quoted in Matthew 2:18 to describe the sadness of the mothers of Bethlehem as the male children were killed. The weeping was great in both cases.
31:18-20
These words picture grief and mourning. Although Israel, the northern kingdom, had sunk into the most degrading sins, God still loved the people. A remnant would turn to God by repenting of their sins, and God would forgive. God still loves you despite anything you may have done. He will forgive you if you turn back to him. 31:29-31
The people tried to blame God’s judgment on the sins of their fathers. One person’s sin does indeed affect other people, but all people are still held personally accountable for the sin in their own life (Deuteronomy 24:16; Ezekiel 18:2). What excuses do you use for your sins?
31;33
God would write his law on their hearts rather than on tablets of stone, as he did the Ten Commandments. In 17:1 their sin was engraved on their hearts so that they wanted above all to disobey. This change seems to describe an experience very much like the new birth, with God taking the initiative. When we turn our life over to God, he, by his Holy Spirit, builds into us the desire to obey him. The old covenant, broken by the people, would be replaced by a new covenant. The foundation of this new covenant is Christ (Hebrews 8:6). It is revolutionary, involving not only Israel and Judah but even the Gentiles. It offers a unique personal relationship with God himself, with his laws written on individuals’ hearts instead of on stone. Jeremiah looked forward to the day when Jesus would come to establish this covenant. But for us today, this covenant is here. We have the wonderful opportunity to make a fresh start and establish a permanent, personal relationship with God (see 29:11; 32:38-40).
31:35-37

Jeremiah1

2008-08-20T02:49:00.000-07:00

Jeremiah

JEREMIAH God called an ordinary person like Jeremiah to an extraordinary task. Jeremiah is best known for his role as a prophet. He warned Israel’s southern kingdom of Judah of its pending doom. He loved God’s people and hated to see them refuse God’s mercy. However, the people of Judah shunned Jeremiah and mistreated God’s messenger. They did not like him getting on their case. They continued to ignore his warnings until Babylon finally destroyed them and took them captive. We remember Jeremiah as the “weeping prophet”—someone who hurt whenever God’s people broke God’s commands. Instead of resenting Judah for the way they treated him, he mourned Judah’s fate. Jeremiah wrote the Old Testament books of Jeremiah and Lamentations. JEREMIAH’S BACKGROUND He was the prophet to Judah before its fall in 586 BC; his name is also spelled “Jeremias” (Matthew 16:14) and “Jeremy” (Matthew 2:17; 27:9, KJV). Jeremiah was born in the village of Anathoth, about three miles northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the thirteenth year of King Josiah (640-609 BC). He refers to himself as “a child” when called (Jeremiah 1:6), but the Hebrew word is not the same as used in 30:6 and cannot be limited to preadolescence. He was probably referring to his inexperience rather than to his age. Jeremiah was born about 657 BC during the reign of the wicked king Manasseh, while the great Ashurbanipal, who had shaken the world by sacking the ancient Egyptian city of Thebes in 663 BC, ruled a world empire from Assyria. God informed Jeremiah that he had consecrated and appointed him before birth (Jeremiah 1:4-5). Jeremiah first shrank with a sense of inadequacy and fear: “O Sovereign LORD,...I can’t speak for you! I’m too young!” (1:6). God would not allow Jeremiah to excuse himself. He was assured that words would be given him to speak, and guidance given for the way (1:7). He was promised protection (1:18) and deliverance (1:8) despite opposition (1:19). God touched his mouth, signifying divine inspiration of his words, and gave the sign of a branch from an almond tree, explaining that the Lord is watching (see the margin or footnote in the New Living Translation). The third sign was the boiling pot (1:13) facing from the north, picturing the source and fury of impending disaster. Thus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation. What a job! We may not win popularity contests with others for enlightening them to God’s truth. However, we must remain faithful nonetheless. Although God’s overall message to the world is one of love and salvation, not condemnation, he takes sin seriously—especially among his own people. As we communicate God’s truth, we must be careful not to gloss over sin. Sometimes we must play Jeremiah’s role-despite an unwelcome reception.
EARLY MINISTRY The messages Jeremiah gave during his first five years of ministry may have been instrumental in the great revival of 622 BC. Those cooperating with King Josiah in the reformation and friendly with Jeremiah included Ahikam and his father, Shaphan (Jeremiah 26:24); Gedaliah, Ahikam’s son (39:14), who later became governor; Acbor, son of Micaiah, also called Abdon, whose son Elnathan joined the opposition (26:22) but later repented (36:25); and Asaiah (2 Chronicles 34:20). The prophets Nahum and Zephaniah also influenced the reform movement, which must have climaxed under the preaching of Habakkuk and Jeremiah, the priestly ministry of Hilkiah, and the prophecies of Huldah the prophetess. During the reign of King Josiah, Jeremiah spoke without the fear of persecution that plagued his later ministry. Though the content of the book of Jeremiah sometimes appears to be fragmentary, most of chapters 1-19 date to the time of Josiah. When they found the lost Book of the Covenant in the temple debris, Jeremiah may have been inspired to write these words in Jeremiah 15:16: “Your words are what sustain me. They bring me great joy and are my heart’s delight.” The words “So be it, LORD” (11:5) in a context recalling the words of Moses in the Torah may be Jeremiah’s response after hearing King Josiah read the newly found book. Small towns and rural areas, including his hometown, heard Jeremiah shame the high places and idolatry. They sought to kill the young prophet, or at least to intimidate him (Jeremiah 11:21). Instead of being silent, Jeremiah asserted that his motivation was for their good and condemned their resistance to the truth as their greatest danger. Shortly after Jeremiah began his ministry, a number of world-changing events took place. Ashurbanipal died, and the Assyrian Empire rapidly declined. Nabopolassar began a twenty-one-year reign in Babylon, leading an expansion that ended when his son Nebuchadnezzar conquered the known world. As the world news filtered in, Jeremiah turned more toward Jerusalem. He may have shared his first temple speeches (Jeremiah 7:1-10) at this time. Nabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 BC, but he advanced cautiously because Psamtik I (Psammeti-chus) of Egypt appeared ready to aid Assyria. Cyaxares of Media (Medes) pounced on Assyria when Babylon hesitated and took its most sacred city, Asshur, in 614 BC. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 BC. The Assyrian Empire had shriveled to two small areas: Haran and Carchemish. Nabopolassar took Haran in 610, and Ashuruballit, having escaped, appealed to Egypt for help at Carchemish. Neco, who had become pharaoh within the year, responded immediately. He marched through Judah without giving Josiah prior notice and asked that the Jews not bother him in view of his haste to go northward (2 Chronicles 35:21). Ignoring the request, Josiah pursued them to Megiddo and was wounded in the ensuing battle; he died in Jerusalem. DURING THE REIGN OF JEHOIAKIM In place of Jehoahaz, Josiah’s fourth son, who reigned only three months, Pharaoh Neco enthroned Jehoiakim (Eliakim). Neco demanded heavy payments from Judah for providing protection. He also took Jehoahaz prisoner as collateral to assure payment (2 Kings 23:31-33). Early in the reign of Jehoiakim, Jeremiah, moved by God’s Spirit, delivered his third temple speech (Jeremiah 26) on the occasion of one of the annual Jewish feasts. He called for the people to repent and to act on the basis of the revelation they had heard repeatedly from the Book of the Law. The barb of the sermon came in the warning: “This is what the LORD says: If you will not listen to me and obey the law I have given you, and if you will not listen to my servants, the prophets-for I sent them again and again to warn you, but you would not listen to them—then I will destroy this Temple as I destroyed Shiloh, the place where the Tabernacle was located. And I will make Jerusalem an object of cursing in every nation on earth” (26:4-6). Shiloh had been the heart of Jewish worship from Joshua to Samuel, but after being destroyed by the Philistines, it never revived. It served as an example of complete desolation following God’s judgment in the days of Eli. In response, the crowds gathered rapidly and reacted angrily against Jeremiah. Priests and princes hurried to the New Gate, where a court was established to bring order and to control violence. Jehoiakim would be no help to Jeremiah, for he had refused to listen to God’s messages (Jeremiah 22:21). The priests and false prophets spoke against Jeremiah, calling him a traitor. Then some of the elders spoke to the people about Uriah, who had prophesied the same message. Rather than risk disaster, Ahikam persuaded the court to spare Jeremiah. Egypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 BC Egypt succeeded in annihilating a garrison city of Babylonian soldiers south of Carchemish and then reoccupied Carchemish to await the return blow from Babylon. This Egyptian victory meant persecution for Jeremiah, who was often accused of false prophecy (compare to Jeremiah 20). Jeremiah never had confidence in Egypt. Each time a Jewish leader would call for a new alliance with Egypt, Jeremiah repeated God’s message against it. Whenever a Jewish group fled to Egypt for security, Jeremiah warned of worse things in that land of false refuge (see Jeremiah 44:26-27). We, too, often see God’s own people trusting in almost anything other than God. They trust in the money they can touch. And they rely on relationships they can feel. However, we must share God’s truth with these disillusioned believers. At their best, material possessions and earthly relationships will one day disappoint us. Only God can be fully trusted. This was Jeremiah’s message, and it is ours today. Jeremiah’s ode and prophecy in 46 poetically describe Egypt’s defeat at Carchemish, when Nabopolassar sent his son Nebuchadnezzar to destroy them (605 BC). After smashing the Egyptian army at Carchemish, Nebuchadnezzar pursued the enemy through Judah. “Not a single man escaped to his own country,” reads the exaggerated Babylonian record. His father’s death, however, prevented him from invading Egypt, and he returned to Babylon to assume the throne. The following year Nebuchadnezzar, now king of Babylonia, returned to accept the homage of the rulers of Judah, Syria, and Phoenicia. On this occasion God gave Jeremiah his great 70-year prophecy (25:11-12), the basis of Daniel 9:2, 24-27. A year after the decisive battle at Carchemish, Baruch, Jeremiah’s scribe, finished recording all the dictated words of Jeremiah and was reading from this scroll at the temple. A report reached the king, who sent Jehudi, a servant, to fetch the scroll and read it to him. When this was done, Jehoiakim burned the scroll in spite of his counselors, who pleaded with the king to stop (Jeremiah 36:23-25). God’s message, soon rewritten, added a promise of fearful judgment on Jehoiakim (36:27-31). Ambitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 BC he led his forces through Judah again, but Neco had advance warning and was prepared for the onslaught. In the desert of Shur, Nebuchadnezzar suffered defeat. Encouraged by this display of Egyptian defensive strength, the pro-Egyptian parties in Judah asserted themselves, persuading Jehoiakim to lead them to freedom from Babylon by making an alliance with Egypt (2 Kings 24:1). But help from Egypt did not come (24:7). In 599 BC, Nebuchadnezzar armed those surrounding the rebel Jewish kingdom to harass the Jews, which they willingly did (2 Kings 24:2). Evidently, Jehoiakim lost his life in one of these raids. Since the people despised him, his body was thrown out without honorable burial, as Jeremiah had predicted (Jeremiah 22:19). DURING THE REIGN OF ZEDEKIAH Nebuchadnezzar’s siege of Jerusalem in 598 BC lasted only a short time because the new king, Jehoiachin, crowned at age eighteen, knew resistance was useless. He gave himself up, with all his family and court, in March of 597 BC, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.” Jehoiachin was carried to Babylon along with eight thousand officers, artisans, and executives (Ezekiel among them) and many treasures (2 Kings 24:16; compare to 24:14). In his place Nebuchadnezzar appointed Zedekiah, Jehoiachin’s uncle, to rule. Zedekiah proceeded to organize his government with the less capable and inexperienced help left after the deportation. Jeremiah took up his thankless ministry, calling on the Jews to believe God, obey the laws of Babylon, and reject false hopes in Egypt. Zedekiah turned a deaf ear to these appeals, listening rather to the unwise advice of his counselors (Jeremiah 37:1-2). During the first year of Zedekiah’s rule, Jeremiah received the vision of the two baskets of figs. The Jews carried to Babylon were like good figs, while Zedekiah and those who trusted in Egypt were like rotten figs (24:1-8). The reason for this reproachful description was that the Jews began plotting rebellion against Babylon along with Edom, Moab, Ammon, Tyre, and Sidon. This rebellion started from the beginning of the reign of Zedekiah (27:1-3) and marked a breach in their oath of loyalty to Nebuchadnezzar. Of course, it also meant they once again refused God’s message through Jeremiah. In Egypt the Pharaoh began to renew plans to organize dissidents within the Babylonian Empire to revolt. He hired Jewish soldiers to aid him in protecting his southern border. The Jewish soldiers settled on a Nile island called Elephantine, or Yeb (593-410 BC). Jeremiah addressed an oracle to these Jews (Jeremiah 44). The treaty for Jews to help in Egypt evidently also assumed that Egyptians would aid Israel. When the Babylonians besieged Jerusalem in 589, Pharaoh Hophra came to the aid of Zedekiah. Nebuchadnezzar, ruling from Riblah, commanded that the siege against Jerusalem be lifted in order to make a surprise attack on Hophra (37:5). The release gave Jeremiah an opportunity to journey to Anathoth to secure some family property (37:12). However, Irijah, captain of the guard, arrested Jeremiah in the Gate of Benjamin for defecting to the enemy, and he was beaten and flung into a dungeon. King Zedekiah brought him out after many days. With characteristic boldness, Jeremiah told the king he would shortly become a captive himself. At the same time, Jeremiah requested that the king act justly and release him. He gained part of his request and was treated more fairly. However, he continued as prisoner in the court of the guard. The Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 BC, was restored with rigor in January of 588, Zedekiah’s ninth year (Jeremiah 39:1). During this time, the Lord gave Jeremiah foreknowledge of a visit from a cousin who wished to sell a field near Anathoth (32:7-9; compare to 37:12). Jeremiah bought the field as an object lesson to verify the message of restoration after their captivity—an experience that would last seventy years (29:10). The armies of Babylon cut off all supplies from Jerusalem and were able to destroy the last two outlying Jewish fortresses of Lachish and Azekah (Jeremiah 34:7). Food became scarce. Disease spread. Sewage and impure cistern water caused pestilence. With increased distress came Jeremiah’s increased appeal for the city to surrender. However, we see human nature at work in Judah’s stubborn refusal to follow along God’s plans. Like Judah, instead of surrendering to his plans for us, we fear them. We feel God must have made a mistake if his plans include suffering. So, we look for a shortcut, or a detour or some other way to hold back the inevitable. Instead, we should listen to the voice of Jeremiah and entrust the consequences of our lives to God. Jeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 BC. The king escaped by night and succeeded in reaching the plains of Jericho but was captured there and taken to Riblah. Zedekiah’s family and counselors were killed; he himself was blinded and taken in chains to Babylon, where he died soon after (Jeremiah 39:6-7). Back in Jerusalem, Nebuzaradan, the Babylonian general, sent most of the Jews into captivity. Jeremiah, however, was granted special consideration; after being released from prison, he was placed under the care of Gedaliah, son of Ahikam. AFTER THE FALL OF JERUSALEM A month after the fall of Jerusalem, the city was burned and the walls broken down. Gedaliah was appointed governor of the remaining agricultural community, with headquarters at Mizpah. Jeremiah returned to Jerusalem where, according to tradition, he took up his abode in a grotto near what is now known as Gordon’s Calvary. There he wrote the book of Lamentations. The Ammonite king Baalis, plotting rebellion against Babylon, instigated the murder of Gedaliah (Jeremiah 40:13). In the reaction that followed, the remaining people followed the leader Johanan ben Kareah to a camp near Bethlehem, intending to go to Egypt. They asked Jeremiah, at Jerusalem, to give guidance from the Lord, promising obedience. Jeremiah’s message required that they remain in Israel and not go to Egypt. Disobedience was complete and immediate. Fearing Babylon, they departed from Judah, taking Jeremiah with them, and entered Egypt (41:16-43:7). Jeremiah did not stop his ministry in Egypt. His message at Tahpanhes (Jeremiah 43:8-12) assured a victorious conquest of the land by Nebuchadnezzar, which took place in 568-567 BC. Jews from all parts of Egypt gathered to discuss their future in exile. Jeremiah took the opportunity to denounce their idolatry. Jewish women as well as men argued that they had enjoyed prosperity while serving idols but had suffered since stopping. Jeremiah condemned their obdurate blindness to reality and gave God’s indictment. For a verifying sign, Jeremiah predicted that Pharaoh Hophra of Egypt would be assassinated (44:30), which happened in 466 BC. No later record of Jeremiah’s acts exists in the Bible. Tradition says that some Jews from the exile stoned Jeremiah in a settlement in Tahpanhes. Though Jeremiah suffered continued rejection during his life, numerous writers of the apocrypha as well as more traditional writings honor his history. Jesus could well have had Jeremiah in mind when he said, “You build tombs for the prophets your ancestors killed and decorate the graves of the godly people your ancestors destroyed... [You are] the descendants of those who murdered the prophets” (Matthew 23:29-31, NLT). OTHER JEREMIAHS 2. Jeremiah was also a family head in the Transjordan portion of Manasseh whom Tiglath-pileser took captive (1 Chronicles 5:23-26; compare to 2 Kings 15:29). 3. Jeremiah was also the father of Hamutal, a wife of King Josiah (2 Kings 23:31; 24:18). 4. Jeremiah was also an ambidextrous (right- and left-handed) Benjamite bowman and slinger who joined David at Ziklag (1 Chronicles 12:4). 5, 6. Two Gadite soldiers who joined David’s army were named Jeremiah (1 Chronicles 12:10, 13). 7. Jeremiah was also the postexilic priest who with Nehemiah set his seal to the covenant, renewing the people’s promise to obey God’s laws (Nehemiah 10:2). He is mentioned again (12:34) as part of the procession for the dedication of the new wall of Jerusalem. 8. Jeremiah was also the priest who returned from exile with Zerubbabel (Nehemiah 12:1) and became head of a family of priests (12:12). 9. Jeremiah was also the father of Jaazaniah, a Recabite who refused to drink wine (Jeremiah 35:3).

BOOK OF JEREMIAH

OT prophetic book, second in the canonical order of the Prophets. AUTHOR Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the first and third person, and even the second person, in the same context. For example, 32:6-7 reads: “Jeremiah said [third person], ‘The word of the LORD came to me: [first person] . . . your uncle will come to you [second person]’ ” (RSV). The problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 BC. Evil-merodoch released Jehoiachin (52:31) about 95 years later. Jeremiah 52:33 summarizes the continuation of events beyond this time. The problem of location also argues against Jeremian authorship, for Jeremiah took up residence in Egypt (43:6-7) while Jehoiachin dwelt in Babylon. Note also that Jeremiah concludes his writing with chapter 51, making chapter 52 a true editorial appendix. Since chapter 52 parallels 2 Kings 24:18–25:30, it may be that other portions of Jeremiah that parallel sections of 2 Kings may have been written by someone other than Jeremiah. The following table shows such portions and includes harmonic passages in 2 Chronicles. The first column shows historical (chronological) sequence. The last column provides a brief condensation of content. Baruch served as the secretary for Jeremiah. The relationship between the two men apparently lasted many years; the prophet gave a word of encouragement as he blessed his helper (45:5). According to the custom of the people, it would have been legitimate for the scribe to write some of the prophet’s messages in his own words. This would not deny inspiration. AUTHENTICITY That Jeremiah lived and actually wrote the major part of the book bearing his name is authenticated by numerous references in both biblical and nonbiblical sources (e.g., Daniel 9; Ecclesiasticus 49; Josephus’s Antiquities 10; Talmud: Baba Bathra). The veracity of the historical sections of Jeremiah have abundant confirmation in contemporary biblical books and in the secular histories preserved in Babylon, Egypt, and Persia. Higher critics sought to discredit the portions of Jeremiah that were omitted by the Septuagint, or to credit passages to a later writer because of style differences (e.g., chapters 30–33) or spelling differences (as found in chapters 27–29) or linguistic problems (as in 10:11, written in Aramaic, but this may be a gloss). Another reason for discrediting Jeremiah’s authorship is that critics dated some prophecies later than indicated in the context. This results from their requiring that predictive writing follow the record of its fulfillment. None of these reasons is sufficient cause for doubting authenticity. The Hebrew text deserves priority over the Septuagint. Aramaic contact with the Jews became commonplace during this period (cf. Ezra 4–7; Daniel 2–7) and therefore explains the presence of Aramaic. Different styles may be expected from the same writer due to differing circumstances and differing purposes. Baruch may have been inspired to write parts of this book and/or edited what Jeremiah wrote. Prediction preceding fulfillment presents no problem for believers. THE BOOK OF JEREMIAH AND THE SEPTUAGINT The special problems of the Septuagint translation of Jeremiah demand attention. The Septuagint translators evidently made an inaccurate translation. About 2,300 Hebrew words are omitted from the Septuagint. After chapter 23, the mistranslation, omissions, and mixed chronological order indicate confusion. However, the Dead Sea Scrolls display texts with both the Hebrew and the Septuagint order, indicating the antiquity of both editions. Both have suffered corruption at the hands of scribes and the ravages of the ages. The Septuagint evidently veers much further from the original, yet it has invaluable clues to help suggest answers to some textual problems. The most evident major shift in the Septuagint consists of the removal of chapters 46–51 of the Hebrew order, and the placement of them in the spot from which 25:13b-14 was removed. These chapters are renumbered 26–31 but are mixed and changed considerably from the order of the Hebrew Masoretic Text. BACKGROUND This is fully discussed in the previous entry. DATE The chronological sequence of the messages of Jeremiah constitutes a major problem that cannot be wholly solved. Nonetheless, the book was written during Jeremiah’s ministry (c. 627–586 BC). ORIGIN AND DESTINATION After beginning his ministry in Anathoth, Jeremiah moved to Jerusalem, where he remained until he was forced to join the disobedient refugees who arrived in Egypt about 584 BC. Until the deportation of Jehoiachin (597 BC), Jeremiah addressed his messages to the king and the people residing in Judah. Later messages addressed the same group, plus the captives in Babylon (e.g., chapter 29). After the departure to Egypt, he addressed Jews in that land. PURPOSE Part of God’s commission to Jeremiah stated the purpose of Jeremiah’s ministry: “Today I appoint you to stand up against nations and kingdoms. You are to uproot some and tear them down, to destroy and overthrow them. You are to build others up and plant them” (1:10, NLT). The first four parts of the commission required that Jeremiah, appointed as a “chief governor” over nations, should wreck the existing religious and social structures by his preaching against moral and spiritual sin. Doubtless, the physical destruction caused by the Egyptians, Assyrians, and Babylonians was the accoutrement for the truth uttered by the prophet. Jeremiah is consistent in his blasts at moral and religious wickedness, his call to submit to the punishment that God gives through Babylon, and his assurance that such submission will lead to blessing. When Zedekiah asks advice (38:14), we know what Jeremiah will say. When the captains of the refugees ask if they should go to Egypt, we already know the answer (42:3). We may also anticipate the obdurate rejection of God’s message on the part of the inquiring people, who apparently want to know God’s will but have no desire to obey it. Nevertheless, part of Jeremiah’s purpose focuses on the most distant future when the new covenant will supplant the old (31:31-37), and a transformed people bent on obedience rather than sin will receive God’s promised kingdom. TEACHING National sin brings national punishment. No truth blazes so clearly as this. Gentiles as well as Jews stand under the same judgment, for God is not the God of Israel only. Individuals are not overlooked in divine judgments on nations. God sets before each the way of life and the way of death (21:8) and appeals to each to choose life (27:13). Jeremiah illustrates human depravity by questioning if people can change their skin color or leopards their spots (13:23). The depths of depravity reach beyond man’s ability to measure (17:9-10). People even love falsehood (5:30-31). Yet God promises to transform willing subjects who call on him (33:3) by giving them a “new heart” (24:7; 32:38-41) as the climatic provision of the new covenant (31:33-35). The Messiah, who accomplishes the saving work, is called the Lord our Righteousness, the King, the righteous Branch, the Branch of David (23:5-6; 33:15-16). A future nation will be made up of individuals who accept this salvation. Passing through the night of tribulation as of travail (30:6-7), the Jews will understand the true identity of their Messiah, will believe and receive him with repentant sorrow, will be cleansed (33:8), and will be regathered from all countries (32:37) by the omnipotent God (verse 27). OUTLINE AND CONTENT Though many see no logical order, a careful reading of Jeremiah will reveal a grouping on the basis of content, as suggested by the following outline: VII. Introduction (1) VII. Oracles against the Jews (2–25) III. History—Signs and Sufferings of Jeremiah before the Siege (26–29) IIV. The Book of Hope written during the Siege (30–33) IIV. History—Signs and Sufferings of Jeremiah after the Siege (34–45) IVI. Oracles against the Nations (46–51) VII. Conclusion (52)

The prophet opens his ministry with a series of utterances against the sins of Jerusalem (2:1–3:5), followed by similar messages (through chapter 4), concluding with words of judgment (chapters 5–6). The message in the temple gate (chapters 7–10) leads into the proclamation against covenant breakers (chapters 11–13). The lamentation over the drought (chapter 14) and subsequent miseries (chapter 15) compares with many similar expressions of grief. Jeremiah did not differ from other prophets in his use of object lessons. The rotted linen waistband (chapter 13), the broken jug (chapter 19), figs (chapter 24), and ox yoke (chapters 27–28) may be supplemented by human object lessons (chapter 35), and even the prophet himself, whose celibacy (16:1-4), resistance to sympathetic consolation (16:5-7), and withdrawal from feasts (16:8-9) all served to illustrate and confirm his message. Places where Jeremiah proclaimed his messages helped bear home his point. He stood in the public gate, where kings came and went, to proclaim that judgment (fire) would come through the gate (17:19, 27; 39:3). Then he went to the potter’s house (chapter 18), and then to Hinnom or Topath, which would be called the Valley of Slaughter (chapter 19). The persecution suffered by Jeremiah first hinted at (1:8), then predicted (verse 19), expresses its venom privately from his home village (11:19-23). The prophet’s kindred join the opposition (12:6). Public opposition brings beatings and the stocks (20:2-3). Jeremiah prefers to keep silent rather than to speak and suffer (verse 9), but he cannot withhold the word that is as fire in his bones. The result: all his familiars reproached, derided, terrorized, and denounced him, then sought his death (verses 7-18). Jeremiah escaped death at the hands of priests, prophets, and people only because he had a few faithful friends (26:8-24). When his prophecies began to materialize, hatred mounted. He was beaten and put into a dungeon for many days (37:14-17) on a false charge. Temporary relief at the guardhouse (verse 21) lasted only a few days. Officials clamored again for his death (38:4) and put him into a cistern, where he sank in the mire (verse 6). His rescue (verse 10) preserved his life, but his imprisonment at the guardhouse continued (verse 28). His writings were cut up and burned (36:23); his words were denied and rejected (43:1-7; 44:16). The “Book of Hope“ (chapters 30–33) does contain some words of judgment (32:28-35), and other sections of the prophecy have a few bright spots (3:11-18; 16:14-16; 23:2-8; 29:10-14), but in a volume otherwise dark, these four chapters bring pleasant relief. The climax of hope, as indicated also in the longest NT quotation from Jeremiah (see Hebrews 8:8-12), predicts a new covenant (31:31-40). Other prophecies also describe the end of the Mosaic law and sacrament (e.g., 3:16), and the new covenant (32:40; 33:19-26). Little is known of Jeremiah’s activity or messages from c. 594–589 BC. Zedekiah’s counselors made clandestine plans for throwing off Babylon’s yoke by alliances with neighbor nations. A traitor may have reported the conspiracy to Babylon (perhaps Edom). After Babylon attacked, Zedekiah sought a hopeful report from Jeremiah but did not get it. The Recabite faithfulness to the Nazarite vow (chapter 35) dates to the days of Jehoiakim but as an object lesson fits the siege context. Recabites received a human command that they obeyed; Jews received a divine command that they rejected. Recabites will be blessed (35:18-19); Judah, judged (verses 15-17). The reading of the scroll to Jehoiakim and his scornful rejection of it (chapter 36) illustrates the prophetic assertion (35:15) that destruction follows the rejection of God’s message given through the prophets. The siege comes into focus in chapter 37 with another inquiry from Zedekiah (the nonchronological chapters 35–36 serve as an illustrative parenthesis). Jeremiah 37:11 moves forward to the time of the lifting of the siege of 589 BC when Nebuchadnezzar drove Pharaoh Hophra’s army back to Egypt. During the reprieve, Jeremiah sought to attend a meeting of relatives to settle family matters at or near Anathoth. Perhaps the trip involved initiating the purchase that would be made two years later (32:6-15). However, as he was leaving the city, he was arrested for desertion to the Babylonians and jailed in a dungeon cell until Zedekiah granted him privileged prisoner status. The king’s officers had ample cause for the accusation of sedition: Jeremiah had encouraged desertion (21:9; 38:2). Traitors deserved death, and this was their verdict against Jeremiah (38:4-5). The violence of the time encouraged the officers to select a cruel method of execution: let Jeremiah starve and bury himself in the mire at the bottom of an abandoned cistern. A sympathetic Ethiopian, Ebed-melech, made the rescue. Immediately, the unadulterated prophecies of judgment came forth again from Jeremiah’s lips, including a message to the king that reflected Jeremiah’s own recent experience: “[Your friends] have betrayed and misled you. When your feet sank in the mud, they left you to your fate” (38:22, NLT). Jeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 BC to the flight into Egypt, including the liberation of Jeremiah (chapter 39), appointment and assassination of Gedaliah (chapters 40–41), a warning from God against going to Egypt (chapter 42), and the obdurate disobedience of the people (43:1-7). The latest writings of Jeremiah are found in chapter 44. The audience consisted of idolatrous Jews (44:4-6) gathered from various parts of Egypt as far as Aswan (Pathros). Jeremiah repeated the appeal of former prophets to reject false gods in favor of Jehovah, but to no avail (44:15-16). The message to Baruch (chapter 45), written about 605 BC, is placed here to round out the main part of the book, which begins with the commission to “break down” and “pluck up” (1:10) and concludes with the same Hebrew words (45:4). If Baruch had ambition to obtain status in the Judean court like his brother Seraiah (51:59), he was advised that it would be useless because disaster would come, as the preceding chapters indicate. The oracles against the nations (46–51), introduced by a title superscription (46:1), constitute a distinct stylistic division similar to Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16. Some of the prophecies against foreign nations in Jeremiah carry dates that show that they were written at different points during his ministry but were collected together for the book. The prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 BC) after a short occupancy (Jeremiah 46:1-12). The second message (verses 13-26) may picture the attack on Egypt in 601 BC when Neco stopped Nebuchadnezzar at the border; the attack in 589 BC when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 BC, when Babylon took advantage of the weakness of Egypt to occupy it. At that time Nebuchadnezzar set up his judgment throne as predicted (43:10) and meted out death sentences to all rebels, including those Jews who might have been implicated in anti-Babylonian conspiracies. The conclusion of the Egypt oracle repeats part of the Book of Hope (46:27-28, cf. 30:10-11). Messages against Edom, Arabia, Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet speaks judgment against this people, whose dwelling east of Babylon meant rare contact with Judah. Jeremiah predicted that Elam would be doomed, then restored. Ezekiel counts Elamites among the inhabitants of Sheol (Ezekiel 32:24). The final judgment indicates the unbiased attitude of the prophet. His messages placed him in an advantageous position with the Babylonians, who treated him with respect and kindness, in contrast to their cruelty to other Jews. But when God spoke against Babylon, Jeremiah uttered God’s words without respect to his own comfort, just as he had spoken against Egypt when silence would have been logical for self-preservation. Chapter 51 concludes “the words of Jeremiah.” Chapter 52 repeats historical facts previously stated prophetically by Jeremiah, and partially recorded also as history in chapter 39 (cf. 2 Kings 25 and 2 Chronicles 36). The editor of Jeremiah evidently desired to climax the book with a historical confirmation of Jeremiah’s prophecy, but he included facts beyond those contained elsewhere.