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Jeremiah

Book | Outline | Notes

Jer 1:11  Jeremiah
  Meaning perhaps Jah exalts, or Jah tears down; Jah being a shortened form of Jehovah.

Jer 1:2a  Josiah  2 Kings 22:1;  2 Chron. 34:1

Jer 1:3a  Jehoiakim  2 Kings 23:36;  2 Chron. 36:5;  Jer. 25:1

Jer 1:3b  Zedekiah  2 Kings 24:17;  2 Chron. 36:10

Jer 1:3c  captivity  2 Kings 25:8-11;  Jer. 52:15

Jer 1:5a  formed  Isa. 49:1, 5

Jer 1:5b  knew  Exo. 33:12, 17

Jer 1:5c  sanctified  Luke 1:15;  Gal. 1:15-16

Jer 1:51  appointed
  [ par. 1 2 ]
Jer 1:51 [1]  Lit., given. Jeremiah was born a priest (v. 1), but he was called by God to be a prophet not only to the nation of Israel but also to all the nations (vv. 5-8). Hence, he was a priest-prophet.
Jer 1:51 [2]  The content of Jeremiah’s prophecy is God’s carrying out of His economy through His chastisement of Israel, His elect, in love with His tender care, compassion, and sympathy, and His judgment on the nations in righteousness to match His love, that Israel may manifest Christ, who is their divine righteousness (23:6; 33:16) as their centrality and universality, by their being made a new creation with the inner law of the divine life and the capacity of this life to know God (31:33-34).

Jer 1:6a  speak  Exo. 4:10;  6:12, 30;  Isa. 6:5

Jer 1:8a  not  Jer. 1:17;  Ezek. 2:6;  3:9;  Acts 18:9

Jer 1:8b  with  Exo. 3:12;  Deut. 31:6, 8;  Josh. 1:5;  Acts 18:10

Jer 1:9a  mouth  Isa. 6:7;  Luke 21:15

Jer 1:9b  put  Isa. 51:16;  Jer. 5:14

Jer 1:101a  pluck  Jer. 18:7;  2 Cor. 10:4-5
  The plucking up, the breaking down, and the destroying are Jehovah’s tearing down, whereas the building up and the planting are Jehovah’s exalting. This corresponds to the two meanings of Jeremiah’s name (see note 11). Jehovah’s building up and His planting both involve His word. God’s word is a building up of Christ and a planting of Christ for the exalting of Christ (Acts 20:32; Mark 4:14).

Jer 1:111  rod
  Related to the word watch, found in v. 12. Here the rod of an almond tree signifies that God was watching over His word in order to fulfill it, i.e., to execute His word to punish Israel (cf. Deut. 28:15-68).

Jer 1:11a  almond  Num. 17:8

Jer 1:131  boiling
  The boiling pot facing away from the north signifies that out of the north (referring especially to Babylon) calamities (evil—v. 14) would be let loose (4:6b) upon all the inhabitants of Israel.

Jer 1:13a  pot  Ezek. 11:3, 7;  24:3

Jer 1:14a  north  Jer. 4:6;  6:1

Jer 1:16a  works  Deut. 4:28;  Micah 5:13;  Rev. 9:20

Jer 1:17a  gird  1 Kings 18:46;  2 Kings 4:29;  Job 38:3;  Luke 12:35

Jer 1:18a  And  vv. 18-19: Jer. 15:20

Jer 1:181  fortified
  On earth there is always a battle raging between God and those who oppose Him and fight against Him. God fights not by Himself directly but through His servants who have been sent by Him. This was the situation in Jeremiah’s time. God sent His army—a young man named Jeremiah—to fight against those who opposed Him. Jeremiah was equipped by God to such an extent that he became a fortified city and an iron pillar and brass walls. Because God was with him to deliver him, the opposers would not prevail over him (v. 19).

Jer 2:2a  youth  Ezek. 16:8, 22, 60;  Hosea 2:15

Jer 2:2b  love  Rev. 2:4

Jer 2:21  bridal
  Or, betrothals. In this book Jehovah God considers Himself a Husband to His beloved elect, Israel, and Israel a wife to Him (2:2, 22; 3:1, 14; 31:32). Jeremiah 2:1—3:5 can thus be regarded as a conversation between a husband and his wife. See note 62 in Exo. 20.

Jer 2:2c  followed  Deut. 2:7

Jer 2:3a  holiness  Exo. 19:5-6;  28:36;  Zech. 14:20

Jer 2:3b  firstfruits  cf. James 1:18;  Rev. 14:4

Jer 2:31  increase
  Or, harvest; produce from the earth. God gained some increase from the earth as produce, and Israel was the firstfruits of this produce. God treasured Israel as holiness to Him, as the firstfruits of His increase from His field.

Jer 2:51a  vanity  2 Kings 17:15;  Jonah 2:8
  Referring to the idols. By worshipping idols, Israel made themselves vain, nothing.

Jer 2:6a  brought  Exo. 13:21;  14:30;  Deut. 8:14-15;  Isa. 63:9, 11-13;  Hosea 13:4

Jer 2:7a  land  Num. 13:27;  14:7-8;  Deut. 8:7-9

Jer 2:11a  no  Psa. 115:4;  Isa. 37:19;  Jer. 16:20;  Gal. 4:8

Jer 2:111b  glory  Psa. 106:20;  Luke 2:32;  Rom. 1:23
  Israel exchanged the reality of their God, their glory, for the vanity of idols (cf. Rom. 1:23-25).

Jer 2:131a  fountain  Psa. 36:9;  Jer. 17:13;  John 4:14;  19:34;  Rev. 7:17
  [ par. 1 2 ]
Jer 2:131 [1]  Jeremiah, a book full of speaking concerning Israel’s sin and God’s wrath, chastisement, and punishment, reveals that God’s intention in His economy is to be the fountain, the source, of living waters to dispense Himself into His chosen people for their satisfaction and enjoyment. The goal of this enjoyment is to produce the church, God’s counterpart, as God’s increase, God’s enlargement, to be God’s fullness for His expression (John 3:29-30; Eph. 3:16-19, 21). This is the heart’s desire, the good pleasure, of God in His economy (Eph. 1:5, 9; 3:9-11). The full development of this thought, sown as a seed in this verse, is in the New Testament (John 4:10, 14; 7:37-39; 1 Cor. 10:4; 12:13; Rev. 22:1, 17).
Jer 2:131 [2]  Israel should have drunk of God as the fountain of living waters that they might become His increase as His expression, but instead they committed two evils: they forsook God as their fountain, their source, and they turned to a source other than God. These two evils govern the entire book of Jeremiah. The hewing out of cisterns portrays Israel’s toil in their human labor to make something (idols) to replace God. That the cisterns were broken and could hold no water indicates that apart from God Himself dispensed into us as living water, nothing can quench our thirst and make us God’s increase for His expression (John 4:13-14).

Jer 2:181a  Egypt  Isa. 30:1-2
  Israel sought and trusted in the Egyptians’ and Assyrians’ help (man’s help) instead of seeking and trusting in God’s blessing (vv. 17-18, 36; Isa. 31:3).

Jer 2:182  Shihor
  A reference to the Nile.

Jer 2:183  River
  I.e., the Euphrates.

Jer 2:191  apostasies
  Apostasy is a matter of leaving the way of God and taking another way to follow things other than God. It is to forsake God and turn to idols (v. 13).

Jer 2:201  fornication
  As the wife of Jehovah, Israel forsook her chastity to commit fornication by worshipping idols. In doing this, she had a harlot’s forehead and refused to be ashamed (vv. 20, 23-25; 3:1-3).

Jer 2:21a  planted  Exo. 15:17;  Psa. 44:2;  Isa. 5:1-2;  Matt. 21:33

Jer 2:21b  vine  John 15:1

Jer 2:28a  gods  Deut. 32:37;  Judg. 10:14

Jer 2:28b  according  Jer. 11:13

Jer 2:30a  prophets  Neh. 9:26;  1 Thes. 2:15

Jer 2:321  ornaments
  This word concerning ornaments and attire indicates that God is our ornament and attire, i.e., our beautification. Although God was Israel’s beautification, Israel forgot Him.

Jer 2:321a  attire  cf. Rev. 21:2
  See note 321.

Jer 2:32b  forgotten  Psa. 106:21;  Jer. 13:25;  Hosea 8:14

Jer 2:322  without
  Israel’s forsaking of God for idols and their breaking of God’s commandments began with the worshipping of the golden calf at Mount Sinai (Exo. 32:1-6). Later, in his respeaking of the divine law Moses charged Israel especially that when they entered the good land, they were to tear down the idols, destroy the places of idol worship, and slaughter the idol worshippers (Deut. 7:2, 5). Israel, however, did not obey the commandment to utterly destroy the idol worshippers. As a result, Israel could not fully possess the good land, and there was war repeatedly between Israel and the people in the land. After David had fought all the inhabitants of the land and gained nearly the entire land, and Solomon, his son, had built the temple in about 1000 B.C., in his old age Solomon was led by his many heathen wives to worship idols (1 Kings 11:1-8). Nearly all his descendants continued his apostasy. Eventually, Israel’s worshipping of idols and their breaking of the law reached its peak at the time of Jeremiah. At that time Israel was in the sunset of the divine revelation. Cf. note 121 in Judg. 2.

Jer 3:1a  If  Deut. 24:1-4

Jer 3:11  Yet
  In spite of Israel’s fornication, which was like that of a divorced wife, Jehovah would return to her again if she would return to Him. This is Jehovah’s compassions, which do not fail and are new every morning (Lam. 3:22-23).

Jer 3:1b  return  Jer. 4:1;  Zech. 1:3;  Mal. 3:7

Jer 3:4a  Father  Isa. 63:16;  Jer. 3:19;  31:9

Jer 3:61  Israel
  Israel had been divided into two kingdoms, the north being called the kingdom of Israel and the south, the kingdom of Judah (1 Kings 11:9—12:24). The northern kingdom of Israel became apostate and committed spiritual fornication (adultery) with idols (vv. 6, 9). Because of this, Jehovah divorced her (v. 8a). Israel’s treacherous sister, Judah, saw what Israel did and how she was punished for the evil thing she did. However, Judah did not fear but committed fornication also (vv. 7b, 8b).

Jer 3:7a  sister  Ezek. 16:46;  23:4

Jer 3:121a  north  Jer. 3:18;  31:8
  Referring to Assyria, to which Israel had been carried away (2 Kings 18:9-12).

Jer 3:122  Return
  Jeremiah 3:12—4:2 is a loving pleading of Jehovah the Husband for Israel to return to Him.

Jer 3:12b  I  Psa. 103:9;  Isa. 57:16

Jer 3:13a  acknowledge  Lev. 26:40;  Prov. 28:13

Jer 3:14a  Husband  Isa. 54:5;  Jer. 31:32;  Hosea 2:16

Jer 3:15a  shepherds  Jer. 23:4;  Ezek. 34:23;  Eph. 4:11

Jer 3:161a  Ark  Josh. 3:3;  Judg. 20:27;  1 Sam. 4:3-5
  At the time of restoration promised by God in vv. 16-18, Israel will no longer care for the Ark of the Covenant as God’s meeting place with her because Christ, the embodiment of God, will be present with her and will reign in Jerusalem. See note 31 in 1 Sam. 4.

Jer 3:17a  throne  Ezek. 43:7;  Matt. 25:31

Jer 3:171b  gathered  Isa. 60:3-5
  In the restoration in the millennium (Matt. 19:28), Jehovah as Christ will be the King reigning over Israel, and all the nations will be gathered to Jerusalem (Isa. 2:2-3; 60:3-5; Zech. 8:20-23).

Jer 3:181  Judah
  In the restoration the twelve tribes of Israel will no longer be divided but will be one.

Jer 3:18a  north  Jer. 31:8

Jer 3:19a  Father  Isa. 63:16

Jer 3:22a  Return  Jer. 3:14

Jer 3:23a  anything  Psa. 121:1-2

Jer 4:1a  Return  Jer. 3:1, 22;  Joel 2:12

Jer 4:2a  bless  Gen. 22:18;  Psa. 72:17;  Isa. 65:16;  Gal. 3:8

Jer 4:31  fallow
  Israel should sow everything in the presence of God, with God, and for God. This is to use the land properly. Instead they worshipped idols and sowed among thorns. Thus, God advised them to stop that kind of sowing and return to the fallow ground in which they should have been sowing.

Jer 4:3a  sow  Matt. 13:7;  Mark 4:7;  Luke 8:7

Jer 4:4a  Circumcise  Deut. 10:16;  30:6;  Jer. 9:26;  Rom. 2:28-29;  Phil. 3:3;  Col. 2:11

Jer 4:6a  do  Luke 21:21

Jer 4:61b  north  Jer. 1:13-15;  6:1, 22
  Referring to Babylon.

Jer 4:71  lion
  Nebuchadnezzar, the king of Babylon.

Jer 4:121  from
  Or, for Me; i.e., for My sake.

Jer 4:13a  eagles  Deut. 28:49;  Lam. 4:19;  Hosea 8:1;  Hab. 1:8

Jer 4:14a  Wash  Isa. 1:16;  James 4:8

Jer 4:19a  heart  Isa. 15:5;  16:11;  Jer. 9:1, 10

Jer 4:19b  trumpet  Num. 10:9;  Amos 3:6;  Zeph. 1:16;  cf. 1 Cor. 14:8

Jer 4:23a  earth  Isa. 24:19

Jer 4:23b  waste  Gen. 1:2

Jer 4:25a  no  Isa. 41:28

Jer 4:27a  full  Jer. 5:10, 18;  30:11;  46:28

Jer 4:30a  eyes  2 Kings 9:30;  Ezek. 23:40

Jer 4:31a  woman  Isa. 26:17-18;  Jer. 6:24;  13:21;  30:6;  Micah 4:9-10;  5:3

Jer 5:11  Go
  Chapters 2—4 are Jehovah the Husband’s major complaint against Israel the wife’s apostasy, her spiritual fornication, her worshipping and making idols. By worshipping idols, Israel broke the first four commandments of the law (Exo. 20:1-11), which concern her relationship with God. Chapters 5—6 are Jehovah the Husband’s further complaint against Israel (actually Judah) the wife’s wickednesses in detail. The details concerning her evil conduct show that she also broke the last five commandments of the law (Exo. 20:13-17), those concerning man’s relationship with man.

Jer 5:1a  a  Ezek. 22:30

Jer 5:41  ordinance
  See note 11 in Deut. 4.

Jer 5:61  deserts
  Or, evenings.

Jer 5:7a  not  Deut. 32:21;  Gal. 4:8

Jer 5:9a  Shall  Jer. 5:29;  9:9

Jer 5:91  punish
  Lit., visit (i.e., for punishment). So throughout the book.

Jer 5:10a  full  Jer. 4:27

Jer 5:10b  branches  cf. John 15:6;  Rom. 11:19

Jer 5:131  the
  Following the Septuagint; the Masoretic text reads, He who speaks.

Jer 5:141  they
  Lit., you.

Jer 5:14a  words  Jer. 1:9;  23:29

Jer 5:15a  afar  Deut. 28:49;  Isa. 5:26;  Jer. 4:16

Jer 5:17a  harvest  Lev. 26:16;  Deut. 28:31, 33

Jer 5:18a  full  Jer. 4:27

Jer 5:191  they
  Lit., you.

Jer 5:21a  eyes  Isa. 6:9;  Ezek. 12:2;  Matt. 13:14;  Mark 8:18

Jer 5:22a  boundary  Job 26:10;  38:10-11;  Psa. 104:9

Jer 5:24a  rain  Psa. 147:8;  Jer. 14:22;  Matt. 5:45

Jer 5:241  the
  I.e., the autumn rain and the spring rain.

Jer 5:29a  Shall  Jer. 5:9

Jer 5:31a  falsely  Isa. 30:10;  Jer. 14:14;  23:25-26;  Micah 2:11

Jer 5:311  authority
  The priests actually were judges (see note 91 in Deut. 17), and they should have judged the cases of the people according to God’s law. However, they judged, ruled, by their own authority, i.e., according to their opinion. The people loved it this way. This may indicate that the people were bribing the priests.

Jer 6:11  Beth-haccerem
  Or, the vineyard house.

Jer 6:12  north
  Cf. note 131 in ch. 1.

Jer 6:41  Prepare
  In vv. 4-5 God speaks to the Babylonians; He would use them in His correcting of Israel.

Jer 6:6a  mound  Luke 19:43

Jer 6:8a  desire  Ezek. 23:18;  Hosea 9:12

Jer 6:91  glean
  According to God’s law, once the grapes were harvested, no one was allowed to pick the gleanings, for the remnant of the grape harvest was to be for the poor (Lev. 19:9-10). However, the Babylonians would harvest the “grapes” from the “vine” of Israel, and then come again to glean the vine thoroughly. This means that they would come more than once to take the people captive (52:28-30).

Jer 6:10a  ear  Jer. 7:26;  Acts 7:51

Jer 6:11a  holding  Jer. 20:9;  Job 32:18-19

Jer 6:12a  And  vv. 12-13: Jer. 8:10

Jer 6:14a  And  vv. 14-15: Jer. 8:11-12

Jer 6:14b  Peace  Ezek. 13:10;  cf. 1 Thes. 5:3

Jer 6:16a  rest  Matt. 11:29

Jer 6:20a  burnt  Psa. 40:6;  50:7-9;  Isa. 1:11;  Jer. 7:21-22;  Amos 5:22

Jer 6:22a  See  vv. 22-23: Jer. 50:41-43

Jer 6:22b  north  Jer. 1:15;  10:22

Jer 6:24a  woman  Jer. 4:31

Jer 6:26a  Mourn  Zech. 12:10

Jer 7:3a  Amend  Jer. 18:11;  26:13;  35:15

Jer 7:41  temple
  Israel’s (actually Judah’s—7:21; 9:26) hypocritical worship of Jehovah their God was a false worship and was a worship of superstition. In their superstitious worship, even the temple had become an idol and something of superstition. Thus, Jeremiah told them not to say these words regarding the temple of Jehovah. Cf. note 31 in 1 Sam. 4.

Jer 7:61  oppress
  As the hypocritical worshippers of God, Israel (actually Judah) committed many evils (vv. 6, 9, 18, 23-26, 28, 30-31; 8:5-10, 19; 9:2-5, 8, 26). Israel was corrupt in every way, in relation to God and to one another.

Jer 7:9a  steal  cf. Exo. 20:3, 13-16

Jer 7:11a  house  Isa. 56:7

Jer 7:11b  robbers  Matt. 21:13;  Mark 11:17;  Luke 19:46

Jer 7:121a  Shiloh  Josh. 18:1;  Judg. 18:31
  Shiloh, where the house of God was first set up in the land of Canaan (Josh. 18:1), was defeated and destroyed because of the wickedness of Israel (vv. 12-14; 26:6a, 9a; 1 Sam. 4:4, 10-11).

Jer 7:12b  what  1 Sam. 4:10-12;  Psa. 78:60

Jer 7:13a  rising  Jer. 11:7;  25:3;  35:14;  cf. Jer. 7:25

Jer 7:14a  Shiloh  Jer. 26:6

Jer 7:16a  And  Jer. 11:14;  14:11;  cf. 1 John 5:16

Jer 7:181  queen
  Nimrod’s wife Semiramis, later known as Artemis in Ephesus (Acts 19:27). Israel’s making cakes for the wife of Nimrod was a matter of both spiritual fornication and idolatry.

Jer 7:23a  Hear  Exo. 15:26;  Deut. 6:3;  Jer. 11:4, 7

Jer 7:23b  I  Lev. 26:12;  Jer. 11:4;  24:7;  30:22;  31:1, 33;  32:38;  Ezek. 37:27;  Rev. 21:7

Jer 7:25a  sent  2 Chron. 36:15;  Jer. 25:4;  26:5;  29:19;  35:15;  44:4;  cf. Jer. 7:13

Jer 7:29a  Cut  Num. 6:9, 18;  Judg. 16:17;  Micah 1:16

Jer 7:291  hair
  Cf. note 51 in Num. 6.

Jer 7:30a  they  vv. 30b-32: Jer. 32:34-35

Jer 7:30b  house  2 Kings 21:4, 7;  2 Chron. 33:4-5, 7;  Ezek. 7:20

Jer 7:31a  Topheth  2 Kings 23:10;  Jer. 19:5-6

Jer 7:33a  birds  Deut. 28:26;  Psa. 79:2;  Jer. 16:4;  cf. Rev. 19:17

Jer 7:34a  voice  Isa. 24:7-8;  Jer. 16:9;  25:10;  Ezek. 26:13;  Rev. 18:23

Jer 8:2a  buried  Jer. 22:19

Jer 8:3a  death  Job 3:21-22;  7:15-16;  Rev. 9:6

Jer 8:6a  repents  Rev. 9:21;  16:9

Jer 8:9a  wise  Job 5:12-13;  Jer. 49:7;  1 Cor. 1:19

Jer 8:10a  Therefore  vv. 10-12: Jer. 6:12-15

Jer 8:10b  give  Deut. 28:30;  Amos 5:11;  Zeph. 1:13

Jer 8:121  punishment
  Lit., visitation (i.e., for punishment). So throughout the book.

Jer 8:13a  no  Matt. 21:19;  Luke 13:6

Jer 8:15a  We  Jer. 14:19

Jer 8:17a  serpents  Num. 21:6;  Deut. 32:24

Jer 8:19a  far  Psa. 137:1;  Isa. 39:3

Jer 8:19b  Zion  Psa. 135:21;  Isa. 12:6

Jer 8:19c  King  Psa. 48:2;  149:2

Jer 8:19d  anger  Deut. 32:21;  Isa. 1:4

Jer 8:21a  mourn  Jer. 4:19;  9:1;  14:17;  Lam. 2:11

Jer 8:22a  balm  Gen. 37:25;  43:11;  Jer. 46:11

Jer 9:11a  weep  Isa. 22:4;  Jer. 4:19;  13:17;  Lam. 2:11;  3:48
  [ par. 1 2 ]
Jer 9:11 [1]  Jehovah came in to correct His hypocritical worshippers, and Jeremiah reacted to Jehovah’s correction of Israel (8:18-19, 21-22; 9:1-2; 10:19-25). The prophet’s reaction was very tender, sympathetic, and compassionate.
Jer 9:11 [2]  According to this book, God’s love is a composition of His tender care, compassion, and sympathy. Even while He chastises His elect people Israel, He is compassionate toward them (Lam. 3:22-23). In His chastising of Israel, God can be compared to a father who weeps as he disciplines his child because he loves the child. In this book Jeremiah wept on God’s behalf; his weeping expressed God’s feeling. We may say that God wept within Jeremiah’s weeping, for in his weeping Jeremiah was one with God. Because Jeremiah often wept (13:17; Lam. 2:11; 3:48), even wailed, he is called the weeping prophet.

Jer 9:3a  not  Jer. 4:22;  Hosea 4:1;  1 Thes. 4:5

Jer 9:7a  refine  Isa. 1:25;  Mal. 3:3

Jer 9:9a  Shall  Jer. 5:9, 29

Jer 9:101  weeping
  The words in vv. 10-11 and 17-19 express Jehovah’s feeling concerning Israel’s suffering of His correction. Although Jehovah was punishing Israel, He was still sympathetic toward them. See note 181.

Jer 9:11a  heap  Isa. 25:2;  Jer. 26:18;  Micah 3:12

Jer 9:131  My
  Lit., it.

Jer 9:15a  wormwood  Jer. 8:14;  23:15;  Lam. 3:15, 19;  Rev. 8:11

Jer 9:16a  scatter  Lev. 26:33;  Deut. 28:64;  Neh. 1:8

Jer 9:181  us
  The words us and our here indicate that Jehovah joined Himself to the suffering people and was one with them in their suffering. The sympathetic God who punished was also among His punished people. Eventually, those who wailed were wailing not only for Israel but also for Jehovah. Jehovah Himself was weeping in sympathy for His people. Cf. note 11.

Jer 9:23a  glory  1 Cor. 1:31;  2 Cor. 10:17

Jer 9:251  circumcised
  Israel had been circumcised physically, on their body (Josh. 5:2-9), but not psychologically, in their inner being, in their heart (4:4a; Acts 7:51; cf. Rom. 2:28-29; Phil. 3:3).

Jer 9:26a  uncircumcised  Lev. 26:41;  Ezek. 44:7;  Acts 7:51;  cf. Rom. 2:28-29

Jer 10:2a  signs  cf. Luke 21:25-28

Jer 10:3a  hands  Deut. 4:28;  2 Kings 19:18;  Psa. 115:4;  135:15;  Isa. 44:10-17;  Acts 19:26

Jer 10:51  post
  I.e., as a scarecrow.

Jer 10:6a  none  Exo. 15:11;  Psa. 86:8, 10

Jer 10:7a  King  Rev. 11:15;  15:3;  17:14

Jer 10:10a  living  Josh. 3:10;  1 Sam. 17:26;  Psa. 42:2;  84:2;  Dan. 6:20;  1 Thes. 1:9;  Rev. 7:2

Jer 10:10b  King  Psa. 10:16;  1 Tim. 1:17

Jer 10:111  Thus
  This verse is in Aramaic, not Hebrew.

Jer 10:12a  It  Jer. 51:15-19

Jer 10:12b  earth  Gen. 1:1, 9;  Psa. 136:5-6;  Jer. 32:17

Jer 10:12c  world  Psa. 93:1

Jer 10:12d  heavens  Job 9:8;  Psa. 104:2;  Isa. 40:22

Jer 10:13a  And  Psa. 135:7

Jer 10:16a  Portion  Psa. 16:5;  73:26;  Lam. 3:24

Jer 10:16b  inheritance  Deut. 32:8;  Psa. 74:2

Jer 10:21a  scattered  Ezek. 34:5-6, 12;  Zech. 13:7

Jer 10:221  from
  I.e., from Babylon.

Jer 10:24a  Correct  Psa. 6:1;  38:1;  Jer. 30:11

Jer 10:25a  Pour  Psa. 79:6-7

Jer 10:25b  know  Job 18:21;  1 Thes. 4:5

Jer 11:31  covenant
  The covenant of Jehovah with Israel, called the first covenant and also the old covenant (Heb. 8:7, 13), was the covenant of the law of the Ten Commandments (Exo. 20:1—24:8). The law, which itself is holy, righteous, good, and spiritual (Rom. 7:12, 16, 14a), became weak through man’s flesh (Rom. 8:3a). The law of the Ten Commandments was given to test man and expose man as to his genuine nature and condition (Rom. 3:20b; 5:20a; 7:7b). Through their failure under the test of the law, Israel was to learn that they were unable to keep the law and that they had no righteousness by the law (Rom. 8:3a; 9:31; 10:3). They were also to come to know that they needed Christ to be Jehovah as their righteousness (23:6b; 33:16b; 1 Cor. 1:30), and they needed to have the divine life with its law in the new covenant of God (31:31-34; Heb. 8:8-12; 10:16-17).

Jer 11:4a  furnace  Deut. 4:20;  1 Kings 8:51

Jer 11:4b  I  Jer. 7:23

Jer 11:5a  oath  Deut. 7:12-13;  Psa. 105:9-11

Jer 11:5b  flowing  Exo. 3:8

Jer 11:5c  Amen  1 Kings 1:36;  1 Chron. 16:36;  Neh. 5:13;  8:6;  Psa. 106:48;  Jer. 28:6;  1 Cor. 14:16

Jer 11:7a  rising  Jer. 7:13

Jer 11:101  broken
  Israel broke the covenant of the law by their idolatrous worship (vv. 10b, 13, 15a, 17b; 13:10b, 27a) and also by their evil conduct (vv. 8, 10a, 19; 12:4a). By these two things they completely annulled the law, making it of no effect to them. See note 11 in ch. 5.

Jer 11:10a  covenant  Deut. 31:16;  Jer. 31:32

Jer 11:111  evil
  Although God’s intention in giving Israel His law was to test and expose them, He still needed to punish them for the sake of His righteousness and holiness.

Jer 11:13a  according  Jer. 2:28

Jer 11:14a  pray  Exo. 32:10;  Jer. 7:16;  14:11;  1 John 5:16

Jer 11:15a  beloved  Jer. 12:7

Jer 11:16a  olive  Psa. 52:8;  Rom. 11:17, 24

Jer 11:17a  planted  Isa. 5:2;  Jer. 2:21

Jer 11:19a  lamb  Isa. 53:7

Jer 11:20a  But  Jer. 20:12

Jer 11:20b  tests  1 Chron. 28:9;  29:17;  Psa. 7:9;  Rev. 2:23

Jer 11:201  vengeance
  Jeremiah’s prayer for vengeance was contrary to the New Testament teaching, which tells us to love our enemies and pray for those who persecute us (Matt. 5:44). Cf. note 71 in Psa. 3.

Jer 12:11  Why
  See note 31 in Psa. 1 and note 261 in Psa. 73.

Jer 12:1a  wicked  Job 12:6;  21:7;  Psa. 37:1, 35;  Hab. 1:4;  Mal. 3:15

Jer 12:3a  know  Psa. 139:1

Jer 12:3b  try  Jer. 11:20

Jer 12:51a  majesty  Jer. 49:19;  50:44
  I.e., the dangerous thickets along the Jordan.

Jer 12:10a  vineyard  Isa. 5:1, 5

Jer 12:15a  return  Deut. 30:3

Jer 13:171  weep
  See note 11 in ch. 9.

Jer 13:171a  weep  Jer. 9:1;  14:17;  Lam. 1:2, 16
  See note 171.

Jer 13:17b  flock  Ezek. 34:31

Jer 13:20a  north  Jer. 6:22

Jer 13:21a  pains  Jer. 6:24;  1 Thes. 5:3

Jer 13:21b  woman  Jer. 4:31

Jer 13:231  Cushite
  I.e., Ethiopian. Having forsaken God as the source, the fountain of living waters (2:13), Israel became evil, having a heart that was deceitful above all things and incurable (17:9) and having an unchangeable sinful nature, like the Cushite’s skin and the leopard’s spots, which cannot be changed. This exposes the true condition of fallen man.

Jer 13:23a  accustomed  cf. Jer. 17:9;  Rom. 7:24

Jer 14:11  drought
  Jehovah’s punishing Israel with drought (3:3a) was a curse for Israel’s breaking of Jehovah’s covenant (Deut. 11:17; 28:23). It was the ceasing of God’s heavenly supply to the earth. Such a thing took place during the time of Elijah (1 Kings 17:1), and it will happen again in the future (Rev. 11:6a; Zech. 14:17-18).

Jer 14:3a  no  1 Kings 17:7;  Amos 4:8;  cf. Jer. 2:13

Jer 14:7a  name’s  Psa. 25:11

Jer 14:8a  Hope  Jer. 17:13

Jer 14:9a  midst  Exo. 29:45-46;  Lev. 26:11-12

Jer 14:9b  name  Isa. 43:7;  Dan. 9:19;  Acts 15:17

Jer 14:10a  remember  Hosea 8:13;  9:9

Jer 14:11a  pray  Exo. 32:10;  Jer. 7:16;  11:14;  1 John 5:16

Jer 14:14a  falsehood  Jer. 23:25;  27:10, 15;  29:9, 21;  Matt. 7:15

Jer 14:171  my
  The prophet was one with the punishing God to sympathize with the people. See notes 11 and 181 in ch. 9.

Jer 14:17a  tears  Jer. 9:1;  13:17;  Lam. 1:16;  2:18

Jer 14:19a  rejected  Lam. 5:22

Jer 14:19b  We  Jer. 8:15

Jer 14:20a  sinned  Neh. 1:6;  Psa. 106:6;  Dan. 9:8

Jer 14:22a  vanities  Deut. 32:21;  1 Sam. 12:21;  Acts 14:15

Jer 15:1a  Even  Ezek. 14:14

Jer 15:1b  Moses  Exo. 32:11-12;  Psa. 99:6

Jer 15:1c  Samuel  1 Sam. 7:9

Jer 15:2a  Those  Jer. 43:11;  Ezek. 5:2, 12;  Zech. 11:9;  Rev. 6:8

Jer 15:41a  Manasseh  2 Kings 21:11;  23:26
  See note 111 in 2 Kings 21.

Jer 15:6a  forsaken  Jer. 2:13

Jer 15:61  weary
  Verses 5-9 are a record of the punishing Jehovah’s sighing for His punished people. Again and again God had determined to punish Israel, but He had repented. Now He told Jeremiah that He was weary of repenting and would repent no more. This shows how evil Israel had become and how patient God had been with them.

Jer 15:6b  repenting  Hosea 13:14

Jer 15:7a  not  Isa. 9:13;  Jer. 5:3;  Amos 4:10-11

Jer 15:101  Woe
  God was intending to judge the people of Israel, and He sent Jeremiah to tell them that He would use the Babylonians to punish them (vv. 12-13). They responded by persecuting Jeremiah (v. 15; 11:19; 18:18-23; 20:1-2, 7-10), and this caused him to be disappointed. As Jeremiah complained, God came in to speak to him for his encouragement and strengthening (v. 11). This indicates that God was always with Jeremiah. In His speaking to Jeremiah, God spoke not as the Divine Being, as the Mighty One, but almost as if He were a man, talking in a very human and personal way. According to the record of this book, as God dealt with His people, He often spoke to them in such a way (e.g., 2:1—3:5; 3:12—4:2; 16:10-18).

Jer 15:10a  bore  Job 3:1-3;  Jer. 20:14

Jer 15:121  iron
  The word iron here refers to the Babylonians. God was assuring Jeremiah that He would use the Babylonians to punish Israel.

Jer 15:131a  Your  vv. 13-14: Jer. 17:3-4;  Psa. 44:12
  The pronouns your and you in vv. 13-14, referring to both Israel and Jeremiah, indicate that God regarded Jeremiah the prophet as being one with Israel and that God considered the entire nation of Israel as one entity. Because Jeremiah was a part of this entity, when the wealth and treasures of Israel were given to their enemies, Jeremiah also became poor.

Jer 15:151  avenge
  Cf. note 71 in Psa. 3.

Jer 15:15a  reproach  Psa. 69:7

Jer 15:161a  ate  Ezek. 3:1, 3;  Rev. 10:9-10
  According to the entire revelation in the Holy Bible, God’s words are good for us to eat, and we need to eat them (Psa. 119:103; Matt. 4:4; Heb. 5:12-14; 1 Pet. 2:2-3). God’s word is the divine supply as food to nourish us. Through the word as our food, God dispenses His riches into our inner being to nourish us that we may be constituted with His element. This is a crucial aspect of God’s economy. When we eat God’s words, His word becomes our heart’s gladness and joy.

Jer 15:16b  word  Job 23:12;  Psa. 119:72;  Matt. 4:4

Jer 15:17a  sit  Psa. 1:1;  26:4-5

Jer 15:191  you
  Verses 19-21 are Jehovah’s response to Jeremiah’s complaint (vv. 10-18). In His response He gave Jeremiah a further commission. The pronoun you here may be a further indication that God considered Jeremiah as being one with Israel (see vv. 13-14 and note 131). Both Israel and Jeremiah, who was quite disappointed, needed to return to God in order to be restored by Him.

Jer 15:19a  return  Jer. 3:14

Jer 15:192  bring
  I.e., utter. Jehovah’s word concerning uttering precious things may indicate that He regarded some of Jeremiah’s speaking in the previous verses as worthless.

Jer 15:20a  And  Jer. 1:18-19

Jer 15:201  fortified
  See note 181 in ch. 1.

Jer 16:21  You
  Verses 1-9 are Jehovah’s restrictions placed on Jeremiah for His further commission. God’s restricting Jeremiah in the matters of marrying, mourning, and feasting indicates that if we would be a mouthpiece of God and speak for Him, we must be restricted. God’s words to Jeremiah also indicate that those who are used by God to speak for Him will suffer.

Jer 16:4a  They  Jer. 25:33

Jer 16:4b  corpses  Deut. 28:26;  Psa. 79:2;  Jer. 7:33;  34:20

Jer 16:9a  I  Isa. 24:7-8;  Jer. 7:34;  25:10;  Ezek. 26:13

Jer 16:11a  forsaken  Deut. 29:25;  Jer. 22:9

Jer 16:14a  Therefore  vv. 14-15: Jer. 23:7-8

Jer 16:151  brought
  In answering the inquiry of the people concerning the reason for the great evil, the calamities, that had come upon them (v. 10), Jehovah promised to bring them back to the land, telling them that He would even send “fishermen” to catch them and “hunters” to hunt for them in order to gather them and restore them (vv. 15-16; see reference 31a in Matt. 24).

Jer 16:18a  double  Isa. 40:2

Jer 16:19a  refuge  Psa. 2:12;  Jer. 17:17

Jer 16:20a  no  Isa. 37:19;  Jer. 2:11;  Gal. 4:8

Jer 17:1a  iron  Job 19:24

Jer 17:1b  heart  Prov. 3:3;  2 Cor. 3:3

Jer 17:21  Asherahs
  Images of a female deity.

Jer 17:3a  O  vv. 3-4: Jer. 15:13-14

Jer 17:41  yourself
  The meaning of the Hebrew is uncertain.

Jer 17:7a  trusts  Psa. 2:12;  25:2;  2 Cor. 1:9

Jer 17:81a  tree  Psa. 1:3
  According to God’s economy, the one who trusts in God is like a tree planted by water, signifying God as the fountain of living waters (2:13a). A tree grows beside a river by absorbing all the riches of the water. This is a picture of God’s economy, which is carried out by His dispensing. In order to receive the divine dispensing, we as the trees must absorb God as the water (cf. 1 Cor. 3:6). The riches of the supplying God dispensed into us as the trees constitute us with God’s divinity and cause us to grow into God’s measure (Col. 2:19). In this way we and God become one, having the same element, essence, constitution, and appearance (Rev. 4:3; 21:11).

Jer 17:91a  heart  Gen. 6:5;  8:21;  Prov. 6:14;  Eccl. 9:3;  Matt. 15:19
  Even this word regarding the deceitful and incurable heart of man is related to God’s economy with His dispensing. Although man’s heart is corrupt and deceitful and its condition is incurable, even such a heart can be a tablet upon which God writes His law of life (31:33; cf. 2 Cor. 3:3). This reveals that God has a way to impart Himself into man. Once He has come into man, God will spread from man’s spirit into his heart. This is God’s way, according to His economy, to deal with the heart of fallen man. See Ezek. 36:26 and note.

Jer 17:101a  search  1 Sam. 16:7;  1 Chron. 28:9;  Psa. 7:9;  139:23-24;  Prov. 21:2;  Acts 1:24;  Rev. 2:23
  Lit., dig.

Jer 17:13a  hope  Jer. 14:8

Jer 17:131  forsook
  See note 131 in ch. 2. Jeremiah 2:13; 15:16; and 17:7-8 (see notes on these verses) present basic points of the divine thought concerning the carrying out of God’s economy by His dispensing. As God accomplishes His economy by dispensing Himself into us, He is our food, our water, and our fountain of living waters. How marvelous it is that in a portion of the Word concerned with God’s chastisement of His sinful and evil people, such a full picture of God’s economy accomplished by His dispensing is presented!

Jer 17:13b  fountain  Jer. 2:13

Jer 17:15a  Where  Isa. 5:19;  Ezek. 12:22;  Amos 5:18;  2 Pet. 3:4

Jer 17:17a  refuge  Jer. 16:19

Jer 17:211a  Sabbath  Num. 15:32;  Neh. 13:19;  John 5:10
  See note 81 in Exo. 20.

Jer 17:25a  Then  Jer. 22:4

Jer 17:261  Negev
  I.e., the dry southern desert of Canaan; the term is generally used to refer to the south.

Jer 18:21  potter’s
  Jeremiah’s word to Jehovah in 15:10—17:27 indicates that there was something within Jeremiah that was different from God’s thought regarding Israel. It might have been that the feeling within Jeremiah was that God’s judgment upon Israel was too severe. After Jeremiah’s complaining (15:10), God came in to speak with Jeremiah, indicating to him that He was determined to use the Babylonians as iron to judge and punish Israel (15:12). Following Jeremiah’s experience in arguing with God, he wrote a section of his prophecy concerning Jehovah as the sovereign Potter, who has absolute right over Israel as His pottery (vv. 1-10; cf. Rom. 9:20-23). Jehovah as the sovereign Potter is able to work with the house of Israel, as the clay in His hand, in changeable ways according to Israel’s condition (vv. 6-10). This corrected Jeremiah’s concept.

Jer 18:6a  potter  Isa. 45:9;  64:8;  Rom. 9:20-21

Jer 18:8a  turns  Ezek. 18:21;  33:11

Jer 18:8b  repent  Jer. 26:3;  Jonah 3:10

Jer 18:111  And
  Jehovah’s further speaking in vv. 11-23 concerning the evil condition of Israel was His further vindication of Himself to Jeremiah. Although He had the full right to do with Israel whatever He wanted, He would not punish Israel in a way that was unfitting. Because of Israel’s evil condition, Israel deserved to be punished.

Jer 18:11a  Return  2 Kings 17:13;  Jer. 7:3;  25:5;  26:13

Jer 18:131a  virgin  Jer. 31:4, 21;  Amos 5:2
  Although Israel had been a virgin betrothed to Jehovah, she forsook Him, the reality, as her Fiancé and turned to idols, which are vanity (cf. 2 Cor. 11:2-3).

Jer 18:15a  forgotten  Jer. 2:32;  3:21;  13:25

Jer 18:151  ancient
  The ancient paths were the right paths, which their forefathers had taken. To take the bypaths is to go downward; to take the ancient paths, a way that is cast up, is to go upward.

Jer 18:16a  To  Jer. 19:8;  49:13, 17;  50:13

Jer 18:17a  back  cf. Jer. 2:27

Jer 18:18a  devise  Jer. 11:19

Jer 18:211  deliver
  See note 201 in ch. 11.

Jer 19:5a  And  vv. 5-6: Jer. 7:31-32

Jer 19:5b  Baal  Jer. 32:29;  Rom. 11:4

Jer 19:61  Topheth
  See note 228 in Matt. 5.

Jer 19:7a  corpses  Psa. 79:2;  Jer. 7:33;  16:4

Jer 19:8a  astonishment  Jer. 18:16;  49:13;  50:13

Jer 19:9a  sons  Lev. 26:29;  Deut. 28:53;  Isa. 9:20

Jer 19:11a  vessel  Psa. 2:9;  Isa. 30:14;  Lam. 4:2;  Rev. 2:27

Jer 19:13a  incense  2 Kings 23:12;  Jer. 32:29;  Zeph. 1:5;  Acts 7:42

Jer 19:15a  neck  Jer. 7:26;  17:23

Jer 20:2a  stocks  Jer. 29:26;  Acts 16:24

Jer 20:31  Magor-missabib
  Meaning terror on every side (cf. v. 10).

Jer 20:4a  Babylon  2 Kings 20:17;  24:12-16;  25:13

Jer 20:7a  laughingstock  Lam. 3:14;  Heb. 11:36

Jer 20:9a  burning  Job 32:18-19;  Psa. 39:3

Jer 20:10a  For  Psa. 31:13

Jer 20:10b  friend  Job 19:19;  Psa. 41:9;  55:13-14

Jer 20:12a  But  Jer. 11:20;  17:10

Jer 20:14a  Cursed  Job 3:3;  Jer. 15:10

Jer 20:16a  overthrew  Gen. 19:25

Jer 21:1a  Zedekiah  2 Kings 24:17-18

Jer 21:21a  Nebuchadrezzar  2 Kings 25:1-2;  Jer. 39:1-2
  An alternate spelling of Nebuchadnezzar in Hebrew, closer to the actual pronunciation of this king’s name in his own language, Babylonian.

Jer 21:5a  fight  Isa. 63:10

Jer 21:7a  deliver  Jer. 37:17;  39:5;  52:9

Jer 21:8a  before  Deut. 30:15, 19

Jer 21:8b  way  Matt. 7:14

Jer 21:9a  He  Jer. 38:2, 17-18

Jer 21:14a  fire  2 Chron. 36:19;  Jer. 52:13

Jer 22:4a  For  Jer. 17:25

Jer 22:41  the
  Lit., he.

Jer 22:5a  ruin  Lev. 26:31-32;  Isa. 64:10-11;  cf. Matt. 23:38

Jer 22:7a  destroyers  Psa. 74:3-7

Jer 22:8a  And  vv. 8-9: Deut. 29:24-25;  1 Kings 9:8-9

Jer 22:111a  Shallum  1 Chron. 3:15
  I.e., Jehoahaz.

Jer 22:12a  die  2 Kings 23:34

Jer 22:13a  wages  Lev. 19:13;  Deut. 24:14-15;  Micah 3:10;  James 5:4

Jer 22:18a  Jehoiakim  2 Chron. 36:5-6

Jer 22:241a  Coniah  1 Chron. 3:16;  Jer. 37:1;  Matt. 1:11-12
  Also called Jeconiah in 24:1; 28:4; 29:2 and Jehoiachin in 52:31.

Jer 22:24b  signet  Hag. 2:23

Jer 22:25a  give  Jer. 34:20

Jer 22:26a  cast  2 Kings 24:15;  2 Chron. 36:10

Jer 22:28a  Coniah  1 Chron. 3:17-18;  Matt. 1:11-12

Jer 22:301  seed
  See note 112 in Matt. 1.

Jer 23:1a  shepherds  Jer. 10:21;  22:22;  Ezek. 34:2

Jer 23:3a  gather  Isa. 11:11;  Jer. 32:37;  Ezek. 34:13

Jer 23:3b  remnant  Isa. 10:21

Jer 23:5a  Indeed  vv. 5-6: Jer. 33:14-16

Jer 23:51b  Shoot  Isa. 4:2;  cf. Rev. 22:16
  This is Christ incarnated as a man in the flesh to be the descendant of David (Matt. 1:1; Rom. 1:3). Shoot here indicates Christ’s humanity; it also implies life. When Christ was born, a new, fresh sprout came forth from the stump of David (see note 11 in Isa. 11). This was the beginning of the fulfillment of Jehovah’s promise concerning the raising up of Christ as the Shoot of David.

Jer 23:52  King
  Christ’s reigning as King implies His resurrection and ascension. Having passed through resurrection and having entered into ascension, Christ is now the King of kings, the Lord of Lords, and the Ruler of the kings of the earth (Rev. 17:14; 19:16; 1:5). The word here concerning Christ will be fulfilled in the millennium (Zech. 14:9; Rev. 11:15; 20:6). See note 171 in ch. 3.

Jer 23:61a  Jehovah  cf. Jer. 33:16
  Jehovah our righteousness refers to Christ in His divinity, and a righteous Shoot (v. 5), to Christ in His humanity. The name here indicates that Christ, as a descendant of David, is not merely a man but is also the very Jehovah who created the heavens and the earth, selected Abraham, established the race of Israel, and was the Lord of David, the One whom he called Lord (Matt. 22:42-45; cf. Rev. 5:5; 22:16). Christ came as a Shoot who is Jehovah Himself to be the righteousness of God’s chosen people.

Jer 23:62  our
  Our here indicates that Christ becomes one with us to be our righteousness (1 Cor. 1:30; 2 Cor. 5:21). Christ is made our righteousness based on His redemption. As the righteous Shoot (v. 5), Christ came in the flesh as the descendant of David to die on the cross and shed His blood in order to wash away our sins and accomplish redemption (Eph. 1:7; Heb. 9:22; 1 Pet. 1:18-19). With His redemption as the basis, we can believe into Him to receive God’s forgiveness (Acts 10:43), and God can justify us (Rom. 3:24, 26), make Christ our righteousness, and clothe us with the robe of righteousness (Isa. 61:10). This opens the way for Christ as the embodiment of the Triune God (Col. 2:9) to enter into us as our life (Col. 3:4a), our inner law of life (31:33), and our everything, to dispense Himself into our entire being for the accomplishing of God’s eternal economy.

Jer 23:63b  righteousness  Isa. 45:24;  54:17;  1 Cor. 1:30
  Israel’s evil and wickedness prepared the way for Christ to come in to be their righteousness. Although Israel forsook God for idols (2:13) and became incurably evil (13:23; 17:9), because of His compassions, lovingkindness, faithfulness, and eternal love (31:3; Lam. 3:22-23), God would never give up His elect yet distracted people. While He was condemning, punishing, and chastising Israel, He intended to be incarnated as a Shoot unto David so that He could be His people’s righteousness. Based on Christ’s coming as Jehovah to be their righteousness, the evil race of Israel can be restored. Eventually, Israel will manifest Christ, who is their righteousness, as their centrality (their being) and their universality (their expression). This manifestation will consummate in the New Jerusalem (Rev. 21:12).

Jer 23:7a  Therefore  Jer. 16:14-15

Jer 23:8a  all  Jer. 23:3;  Isa. 43:5-6

Jer 23:14a  Sodom  Deut. 32:32;  Isa. 1:9-10;  Rev. 11:8

Jer 23:15a  Therefore  Jer. 9:15

Jer 23:15b  wormwood  Rev. 8:11

Jer 23:161  vanity
  I.e., idols.

Jer 23:181  council
  Or, counsel. So also in v. 22.

Jer 23:19a  Look  vv. 19-20: Jer. 30:23-24

Jer 23:24a  himself  Psa. 139:7;  Amos 9:2-3

Jer 23:281  straw
  The word of God that came forth from Jeremiah was grain, food for nourishment that contains the divine essence to be dispensed into God’s people; but the word of the false prophets was straw, chaff.

Jer 23:291a  fire  Jer. 5:14;  20:9
  On the positive side, the word of God, as a grain of wheat (v. 28), dispenses God as life into us to nourish us. On the negative side, the word as fire burns us and many of the things in which we have confidence, and the word as a hammer breaks down our self, our natural life, our flesh, our lusts, and our concepts.

Jer 23:301  steal
  Jeremiah was a genuine prophet who received words from God. Although there were other genuine prophets (cf. 25:4), most of the prophets in Judah were false. These false prophets did not have a way to receive Jehovah’s word, so they listened to those who spoke for God and then stole the words of Jehovah spoken by them. They pretended that they themselves had received this revelation from God and that the words they were speaking were their own.

Jer 24:11  figs
  The fig tree is a symbol of the nation of Israel (Joel 1:7). See Matt. 21:18-22 and notes.

Jer 24:1a  Nebuchadrezzar  2 Kings 24:11-12;  2 Chron. 36:10

Jer 24:2a  figs  Matt. 24:32

Jer 24:6a  bring  Jer. 12:15;  29:10

Jer 24:6b  build  Jer. 32:41;  33:7;  42:10

Jer 24:7a  heart  Deut. 30:6;  Jer. 32:39;  Ezek. 11:19;  36:26-27

Jer 24:7b  My  Jer. 30:22;  32:38;  Ezek. 37:23;  Zech. 8:8;  cf. Rev. 21:3

Jer 24:7c  I  Jer. 7:23;  31:1, 33;  Ezek. 37:27;  Heb. 8:10;  Rev. 21:7

Jer 24:8a  figs  Jer. 29:17;  Matt. 24:32

Jer 24:81  those
  Those dwelling in Egypt were those who had escaped from the Holy Land to Egypt for their security.

Jer 24:91  proverb
  Here proverb signifies a formal expression of derision, and byword indicates mocking.

Jer 24:10a  sword  Jer. 15:2-3;  29:17;  Ezek. 5:12, 17;  14:21;  Rev. 6:8

Jer 25:1a  fourth  Jer. 36:1

Jer 25:11  Nebuchadrezzar
  See note 21 in ch. 21. Shortly after Nebuchadnezzar came into power as king of Babylon, he attacked Judah, carried away some of the vessels in the temple, and captured a number of the people (2 Chron. 36:6-7; Dan. 1:1-6). In his prophecy, Jeremiah told the people of the evils, the calamities, that were coming upon them, and he advised them to repent and return to God.

Jer 25:3a  rising  Jer. 7:13

Jer 25:4a  sent  Jer. 7:25

Jer 25:9a  north  Jer. 1:15

Jer 25:9b  Nebuchadrezzar  Jer. 27:6;  43:10;  cf. Isa. 44:28

Jer 25:10a  And  Jer. 7:34;  16:9;  Rev. 18:22-23

Jer 25:111a  seventy  2 Chron. 36:21-22;  Jer. 29:10;  Dan. 9:2;  Zech. 7:5
  This word and that in 29:10-14 were a comfort to Jeremiah, assuring him that the captivity of Israel would last only seventy years. Some of the captured ones, such as Daniel, would still be alive at the expiration of the seventy years (Dan. 1:21; 6:28). Just as God gave the people up to captivity, He would bring them back, not as captives but as triumphant warriors.

Jer 25:12a  desolation  Isa. 13:19;  14:23;  Jer. 50:3, 13, 23, 39, 40, 45

Jer 25:13a  nations  Jer. 1:5, 10

Jer 25:15a  cup  Job 21:20;  Psa. 75:8;  Isa. 51:17;  Rev. 14:10

Jer 25:18a  Jerusalem  Jer. 19:3-9

Jer 25:19a  Egypt  Jer. 46:2-28

Jer 25:20a  Philistines  Jer. 47:1-7

Jer 25:21a  Edom  Jer. 49:7-22

Jer 25:21b  Moab  Jer. 48:1-47

Jer 25:21c  Ammon  Jer. 49:1-6

Jer 25:22a  Tyre  Jer. 47:4

Jer 25:25a  Elam  Jer. 49:34-39

Jer 25:261a  Sheshach  Jer. 51:41
  I.e., Babylon (cf. 51:41).

Jer 25:29a  beginning  cf. 1 Pet. 4:17

Jer 25:30a  Jehovah  Joel 3:16;  Amos 1:2;  Isa. 42:13

Jer 25:31a  dispute  Hosea 4:1;  Micah 6:2

Jer 25:31b  judgment  Isa. 66:16;  Joel 3:2

Jer 25:33a  mourned  Jer. 16:4, 6

Jer 25:38a  lion  Hosea 5:14;  13:8

Jer 25:381  oppressing
  According to the Septuagint and some Hebrew MSS (cf. 46:16; 50:16); others read, fierceness of the oppressor.

Jer 26:1a  Jehoiakim  2 Kings 23:34-36;  2 Chron. 36:4-5

Jer 26:2a  court  Jer. 19:14

Jer 26:5a  send  Jer. 7:25

Jer 26:61a  Shiloh  1 Sam. 4:10-11;  Psa. 78:60;  Jer. 7:12-14
  See note 121 in ch. 7.

Jer 26:13a  amend  Jer. 7:3

Jer 26:13b  repent  Jer. 18:8;  26:3, 19

Jer 26:18a  Micah  Micah 1:1

Jer 26:18b  Zion  Micah 3:12

Jer 26:18c  mountain  Isa. 2:2;  Micah 4:1;  Zech. 8:3

Jer 26:181  house
  I.e., the temple.

Jer 26:19a  fear  2 Chron. 32:26

Jer 26:24a  Ahikam  2 Kings 22:12, 14;  Jer. 39:14

Jer 26:241  not
  God’s goal in sending Jeremiah was to bring Israel back to God directly as the source, the fountain, of living waters (2:13) that they might receive His dispensing. Although Jeremiah was preserved, because of the different opinions among the people concerning Jeremiah, nothing was attained toward the accomplishing of God’s goal. All the different opinions distracted the people from God and kept them away from His dispensing. Distractions are the devil’s devices to keep God’s people from receiving the divine dispensing.

Jer 27:11a  Zedekiah  Jer. 28:1
  Many MSS read, Jehoiakim.

Jer 27:2a  yoke  Jer. 28:10-12

Jer 27:5a  earth  Jer. 51:15;  Psa. 115:15;  146:6;  Isa. 45:12

Jer 27:5b  whomever  Psa. 115:16;  Dan. 4:17, 25, 32

Jer 27:6a  Nebuchadnezzar  Jer. 28:14;  Dan. 2:37-38;  Ezek. 29:18-19

Jer 27:7a  time  2 Chron. 36:20;  Jer. 25:12;  50:27;  Dan. 5:26-28

Jer 27:91  diviners
  The diviners, the soothsayers, and the sorcerers practiced witchcraft, having regular contact with demons. Instead of contacting God, they continually contacted an evil, demonic source. This was the way they lived.

Jer 27:10a  falsehood  Jer. 14:14;  23:21;  2 Pet. 2:1

Jer 27:14a  falsehood  Jer. 27:10

Jer 27:16a  vessels  2 Chron. 36:7-10;  Jer. 28:3;  Dan. 1:2

Jer 27:16b  falsehood  Jer. 27:10

Jer 27:19a  pillars  2 Kings 25:13;  2 Chron. 36:18;  Jer. 52:17, 20-21

Jer 27:20a  Jeconiah  Jer. 24:1;  Matt. 1:11

Jer 27:22a  them  Ezra 1:7;  7:19

Jer 28:2a  yoke  Jer. 27:12

Jer 28:3a  vessels  Jer. 27:16

Jer 28:6a  Amen  Jer. 11:5

Jer 28:9a  comes  Deut. 18:22

Jer 28:10a  yoke  Jer. 27:2

Jer 28:11a  yoke  Jer. 27:8

Jer 28:14a  iron  Deut. 28:48

Jer 28:15a  falsehood  Jer. 29:31;  Ezek. 13:22

Jer 28:16a  rebellion  Deut. 13:5;  Jer. 29:32

Jer 29:2a  Jeconiah  Jer. 22:24-26;  24:1;  28:4

Jer 29:5a  houses  Jer. 29:28

Jer 29:7a  pray  Ezra 6:10;  1 Tim. 2:1

Jer 29:101a  seventy  2 Chron. 36:21;  Jer. 25:12;  Dan. 9:2
  See note 111 in ch. 25.

Jer 29:121a  call  Jer. 33:3;  Zech. 13:9
  See note 262 in Gen. 4.

Jer 29:13a  seek  Deut. 4:29;  Isa. 55:6;  Matt. 7:7

Jer 29:14a  bring  Jer. 16:15;  23:3;  32:37

Jer 29:17a  sword  Jer. 24:10

Jer 29:17b  figs  Jer. 24:8

Jer 29:19a  sent  Jer. 7:25

Jer 29:32a  rebellion  Jer. 28:16

Jer 30:3a  turn  Jer. 30:18;  32:44;  33:7;  Ezek. 39:25;  Hosea 6:11;  Joel 3:1;  Amos 9:14

Jer 30:6a  woman  Jer. 4:31;  Matt. 24:21;  1 Thes. 5:3

Jer 30:7a  day  Joel 2:11, 31;  Amos 5:18;  Zeph. 1:14;  Rev. 6:17

Jer 30:71  distress
  See note 11 in Dan. 12.

Jer 30:91a  David  Isa. 55:3-4;  Ezek. 34:23;  37:24;  Acts 2:30
  Referring to Christ, who is the real David (see note 161 in 2 Sam. 7) and who will be the King in the restoration, i.e., the millennium (Isa. 32:1; Rev. 20:4, 6). David was a type of Christ as the King.

Jer 30:10a  Therefore  vv. 10-11: Jer. 46:27-28

Jer 30:11a  full  Jer. 4:27

Jer 30:11b  correct  Psa. 6:1;  Isa. 27:8;  Jer. 10:24

Jer 30:12a  incurable  2 Chron. 36:16;  Jer. 15:18

Jer 30:17a  recovery  Jer. 33:6

Jer 30:18a  turn  Jer. 30:3

Jer 30:18b  compassion  Psa. 102:13

Jer 30:201  their
  Lit., his. So also in v. 21.

Jer 30:202  them
  Lit., him. So also in v. 21.

Jer 30:21a  ruler  Gen. 49:10

Jer 30:21b  near  Num. 16:5

Jer 30:22a  I  Jer. 7:23

Jer 31:1a  I  Jer. 24:7;  2 Cor. 6:16

Jer 31:1b  they  Ezek. 11:20;  Rev. 21:3

Jer 31:3a  loved  Mal. 1:2;  Rom. 11:28

Jer 31:3b  drawn  Hosea 11:4;  John 6:44

Jer 31:4a  build  Jer. 33:7

Jer 31:6a  Arise  Isa. 2:3;  Jer. 50:5;  Micah 4:2

Jer 31:8a  bring  Jer. 3:12, 18;  23:8

Jer 31:8b  gather  Ezek. 20:34, 41;  34:13

Jer 31:9a  weeping  Psa. 126:5-6;  Jer. 50:4

Jer 31:9b  waterbrooks  Isa. 35:7-8;  43:19;  49:10-11

Jer 31:9c  Father  Deut. 32:6;  1 Chron. 29:10;  Isa. 63:16;  64:8;  Jer. 3:4

Jer 31:9d  firstborn  Exo. 4:22

Jer 31:11a  ransomed  Isa. 35:10;  44:23;  48:20;  51:11;  Jer. 15:21

Jer 31:12a  height  Ezek. 17:23;  20:40

Jer 31:12b  goodness  Hosea 3:5

Jer 31:12c  watered  Isa. 58:11

Jer 31:12d  languish  Isa. 35:10;  65:19;  Rev. 21:4

Jer 31:13a  turn  Psa. 30:11

Jer 31:15a  A  Matt. 2:18

Jer 31:15b  no  Gen. 42:13

Jer 31:19a  turned  Hosea 14:1-3;  cf. Luke 15:18

Jer 31:231  O
  Here habitation of righteousness refers to Jerusalem, and mountain of holiness, to Mount Zion.

Jer 31:23a  habitation  cf. Jer. 50:7

Jer 31:23b  righteousness  Isa. 1:26

Jer 31:23c  holiness  Zech. 8:3

Jer 31:29a  The  Ezek. 18:2

Jer 31:30a  die  Ezek. 18:20

Jer 31:311a  new  Jer. 32:40;  Ezek. 37:26;  Matt. 26:28;  Luke 22:20;  1 Cor. 11:25;  2 Cor. 3:6;  Heb. 8:8-12;  10:16-17
  Jeremiah’s prophecy in vv. 31-34 concerning the new covenant was quoted by the apostle Paul in Heb. 8:8-12 and was applied to the New Testament believers. Thus, the new covenant with its privileges and blessings is for the New Testament believers to enjoy in the present age. Israel’s participation in the new covenant will be in the millennium, in the coming age of restoration (Matt. 19:28), in which Christ will be Israel’s righteousness, redemption, and life and will be exalted to be their centrality and universality. Eventually, through the new covenant God will make the believers and Israel a new creation (2 Cor. 5:17; Gal. 6:15), which will ultimately consummate in the New Jerusalem in the new heaven and new earth for eternity (Rev. 21:1-3).

Jer 31:321a  covenant  Exo. 24:7-8;  34:28
  See note 31 in ch. 11.

Jer 31:32b  took  Deut. 1:31;  cf. Exo. 19:4

Jer 31:32c  Husband  Jer. 2:2;  3:14;  Isa. 54:5;  Ezek. 16:8;  23:4;  Hosea 2:2;  3:1;  John 3:29;  2 Cor. 11:2;  Rev. 21:2

Jer 31:33a  But  vv. 33-34: Heb. 8:10-12;  10:16-17

Jer 31:33b  covenant  Jer. 32:40;  Heb. 8:6

Jer 31:331  law
  [ par. 1 2 ]
Jer 31:331 [1]  See note 101 in Heb. 8. The center, the content, and the reality of the new covenant is the inner law of life (Rom. 8:2). In its essence, this law refers to the divine life, and the divine life is the Triune God, who is embodied in the all-inclusive Christ (Col. 2:9) and realized as the life-giving Spirit (1 Cor. 15:45), and who has been processed and consummated to become everything to His chosen people.
Jer 31:331 [2]  According to its life, the law of the new covenant is the Triune God, and according to its function, it is the almighty divine capacity. This divine capacity can do everything in us for the carrying out of God’s economy. According to this capacity we can know God, live God, and be constituted with God in His life and nature that we may become His increase, His enlargement, to be His fullness for His eternal expression (Eph. 1:22-23; 3:19-21). Furthermore, the capacity of the inner law of life constitutes us the members of the Body of Christ (1 Cor. 12:27; Eph. 5:30) with all kinds of functions (Rom. 12:4-8; Eph. 4:11, 16).

Jer 31:33c  inward  cf. Ezek. 11:19-20;  36:26-27

Jer 31:332d  write  cf. 2 Cor. 3:3
  The writing of the law of life on our heart mentioned here corresponds to the New Testament teaching concerning the spreading of the divine life from the center of our being, our spirit, to the circumference, our heart (see notes 101, par. 1, in Heb. 8, 92 in Rom. 8, and 171 in Eph. 3). God writes His law on our heart by moving from our spirit into our heart to inscribe what He is into our being. Cf. note 34 in 2 Cor. 3.

Jer 31:33e  I  Jer. 24:7

Jer 31:333  God
  See note 105 in Heb. 8.

Jer 31:341a  know  Isa. 54:13;  John 6:45;  1 Cor. 2:10
  To know God is to live God. Through the spontaneous, automatic function of the divine life within us, we have the capacity to know God, to live God, and even to be one with God in His life and nature so that we may be His corporate expression. See note 31 in John 17.

Jer 31:342b  forgive  Jer. 33:8;  Luke 24:47;  Acts 10:43
  [ par. 1 2 ]
Jer 31:342 [1]  Forgiveness implies redemption and even equals redemption (Eph. 1:7; Col. 1:14). In the new covenant God forgives the iniquity of His people based on Christ’s redemption (Heb. 9:22).
Jer 31:342 [2]  As seen in 23:5-6 and in vv. 33-34, God’s way to make Christ everything to His elect is by the way of righteousness, redemption, and the divine life with its law and capacity. These three matters, revealed intrinsically in Jeremiah’s prophecy, are fully developed in the New Testament. See note 62 in ch. 23.

Jer 31:343 
  Jeremiah reveals what God wants from us, what we are in our fallen condition, and what Christ is to us. God wants us to take Him as our source and to drink of Him so that He may become the river of water of life within us (2:13; cf. John 7:37-39; Rev. 22:1). However, we forsook Him, and in our fallen condition we became hopeless, utterly corrupt, incurable, and unchangeable (13:23; 17:9). But Christ has come to be our righteousness (23:5-6) and our inner life (v. 33). Outwardly, He is our righteousness for us to be justified by God, and inwardly, He is the divine life to fill us, to make us one with God, and even to constitute us with God that we may live God (Phil. 1:21a). Christ’s being our righteousness and our inner life causes us to be a corporate Body, the organism of the Triune God, which will consummate in the New Jerusalem. These matters are the kernel of the book of Jeremiah, and they are also the complete teaching of the entire Bible.

Jer 31:35a  sun  Gen. 1:16;  Psa. 72:5, 17;  89:36-37

Jer 31:361  forever
  From the time of restoration, i.e., the coming millennium, Israel will exist forever. They will not cease from being a nation, and their descendants (seed) will never be cast off (v. 37).

Jer 31:38a  built  Neh. 3:1;  Zech. 14:10

Jer 31:40a  holy  Joel 3:17

Jer 32:1a  Zedekiah  2 Kings 25:1-2;  Jer. 39:1

Jer 32:3a  Thus  vv. 3b-5: Jer. 34:2-3

Jer 32:7a  right  Lev. 25:24-25, 32;  Ruth 4:4

Jer 32:13a  Baruch  Jer. 36:4

Jer 32:151  Houses
  This indicates that although Jerusalem and Zedekiah would be captured, God would still keep the Holy Land with His people. In God’s intention the Holy Land would remain a fit place for His people to live.

Jer 32:17a  made  2 Kings 19:15

Jer 32:17b  Nothing  Jer. 32:27;  Gen. 18:14;  Matt. 19:26;  Luke 1:37

Jer 32:18a  lovingkindness  Exo. 20:6;  34:7;  Deut. 5:9-10

Jer 32:20a  Who  Neh. 9:10

Jer 32:20b  signs  Exo. 7:3;  Deut. 4:34

Jer 32:22a  land  Exo. 3:8, 17;  Deut. 26:9;  Jer. 11:5

Jer 32:27a  anything  Jer. 32:17

Jer 32:291  the
  Lit., they.

Jer 32:29a  Baal  Jer. 19:5

Jer 32:30a  evil  Jer. 2:7;  3:25;  7:22-26;  Ezek. 20:28

Jer 32:33a  rising  Jer. 7:13

Jer 32:34a  And  Jer. 7:30-31

Jer 32:371a  gather  Deut. 30:3;  Jer. 23:3;  Ezek. 37:21
  Here Jeremiah came to know God’s intention, and His intention, revealed in His word to Jeremiah, became His promise to the prophet.

Jer 32:38a  I  Jer. 24:7

Jer 32:391a  one  Jer. 24:7;  Ezek. 11:19-20
  We, the chosen people of God, should all have one heart—to love God, to seek God, to live God, and to be constituted with God that we may be His expression—and one way—the Triune God Himself as the inner law of life with its divine capacity (31:33-34; John 14:6a). This one heart and one way are the one accord (Acts 1:14; 2:46; 4:24; Rom. 15:6). Divisions result from having a heart for something other than Christ and taking a way other than Christ.

Jer 32:401  eternal
  This eternal covenant is the new covenant (31:31-34; Heb. 13:20). It is by this covenant that God will not turn away from us and will plant us in Christ, our good land (see note 71 in Deut. 8), and Christ in all His aspects will be bought by us (vv. 40-44), i.e., gained by us through our paying the price to forget the things that are behind and pursue Christ (Phil. 3:8-14).

Jer 32:40a  covenant  Isa. 55:3;  Jer. 31:33

Jer 32:41a  rejoice  Deut. 30:9;  Zeph. 3:17

Jer 32:41b  plant  Jer. 24:6;  31:28;  Amos 9:15

Jer 32:441  Negev
  See note 261 in ch. 17.

Jer 33:3a  Call  Psa. 91:15;  Jer. 29:12

Jer 33:51  the
  Lit., them.

Jer 33:6a  recovery  Jer. 30:17

Jer 33:7a  turn  Jer. 30:3;  32:44

Jer 33:7b  build  Jer. 24:6

Jer 33:8a  cleanse  Ezek. 36:25;  Zech. 13:1;  Heb. 9:13-14

Jer 33:8b  forgive  Jer. 31:34;  Micah 7:18

Jer 33:91  it
  I.e., the city.

Jer 33:11a  voice  Jer. 7:34;  16:9;  Rev. 18:23

Jer 33:11b  Praise  1 Chron. 16:8, 34;  2 Chron. 5:13;  Ezra 3:11

Jer 33:14a  Indeed  vv. 14-16: Jer. 23:5-6;  31:27, 31

Jer 33:151a  Shoot  Isa. 4:2;  11:1;  Jer. 23:5;  Zech. 3:8;  6:12
  See note 51 in ch. 23. This word regarding Christ as the Shoot of righteousness unto David is related to the new covenant (31:31-34), the center of which is the inner law of life. This law is the Shoot of David, and the Shoot of David is Christ. As the law of life, Christ is the center, the reality, and even the essence of the new covenant. See note 331 in ch. 31.

Jer 33:161  she
  In 23:6 it is Christ who is called Jehovah our righteousness, but here it is the city of Jerusalem that is called by this name. The fact that both Christ and Jerusalem are called by the same name seems to indicate that just as Christ and the church are one (1 Cor. 12:12; Col. 3:10-11), in the restoration Christ and the city of Jerusalem will be one.

Jer 33:16a  Jehovah  cf. Jer. 23:6

Jer 33:16b  righteousness  1 Cor. 1:30

Jer 33:17a  sit  2 Sam. 7:16;  1 Kings 2:4;  Psa. 89:29, 36

Jer 33:201  If
  In vv. 20-26 God assures His people that just as the universe remains forever, so the people of God and the royal family will remain forever (cf. 31:35-36 and note 361).

Jer 33:20a  day  Gen. 8:22

Jer 33:221  host
  Cf. note 171 in Gen. 22.

Jer 33:22a  numbered  Gen. 13:16;  15:5;  22:17

Jer 33:22b  seed  Psa. 89:3-4;  Rom. 1:3

Jer 33:22c  Levites  Isa. 66:21;  Ezek. 44:15

Jer 34:1a  Nebuchadrezzar  2 Kings 25:1;  Jer. 39:1;  52:4

Jer 34:2a  Thus  vv. 2-3: Jer. 32:3-5

Jer 34:3a  eyes  2 Kings 25:5-7;  Jer. 39:5-7;  52:8-10

Jer 34:8a  liberty  Jer. 34:14;  Exo. 21:2;  Lev. 25:10

Jer 34:9a  set  Neh. 5:11

Jer 34:9b  no  Lev. 25:39-46

Jer 34:14a  seven  Exo. 21:2;  23:10-11;  Deut. 15:12

Jer 34:17a  sword  Jer. 32:24, 36

Jer 34:18a  cut  Gen. 15:10

Jer 34:20a  corpses  Jer. 7:33;  16:4;  19:7

Jer 34:22a  fight  Jer. 37:8

Jer 35:2a  Rechabites  2 Kings 10:15;  1 Chron. 2:55

Jer 35:14a  rising  Jer. 7:13

Jer 35:15a  sent  Jer. 7:25

Jer 36:1a  fourth  Jer. 25:1;  45:1

Jer 36:2a  scroll  Ezek. 2:9;  Zech. 5:1

Jer 36:2b  nations  Jer. 25:15;  46:1

Jer 36:2c  Josiah  Jer. 1:2;  25:3

Jer 36:4a  Baruch  Jer. 32:12

Jer 36:6a  day  Lev. 16:29;  23:27-32;  Acts 27:9

Jer 36:9a  fast  2 Chron. 20:3

Jer 36:221  fire
  According to the Septuagint; the Hebrew text does not have the word fire.

Jer 36:231  the
  Lit., he.

Jer 36:30a  sit  Jer. 22:4, 30

Jer 36:30b  cast  Jer. 22:18-19

Jer 36:321  Jeremiah
  Chapters 2—45 speak of Israel’s sin against Jehovah and Jehovah’s punishment upon Israel. Not only before the fall of Jerusalem, but even in the fall and after the fall of Jerusalem, Israel remained stubborn in their sinning against Jehovah. Yet Jeremiah remained firm in his speaking for Jehovah.

Jer 37:1a  Zedekiah  2 Kings 24:17;  2 Chron. 36:10;  Jer. 22:24

Jer 37:5a  Egypt  cf. 2 Kings 24:7;  Ezek. 17:15

Jer 37:8a  fight  Jer. 34:22

Jer 37:12a  portion  Jer. 32:8

Jer 37:15a  struck  Matt. 21:35;  Luke 20:10;  Heb. 11:36

Jer 37:19a  prophets  Jer. 28:1-2, 10-13

Jer 38:2a  Thus  Jer. 21:9

Jer 38:4a  put  Jer. 26:11

Jer 38:61a  pit  Gen. 37:24;  Psa. 40:2;  Lam. 3:55
  Probably a private cistern that had ceased to provide water and was being used as a hold for prisoners. So throughout this chapter.

Jer 38:7a  Ebed-melech  Jer. 39:16

Jer 38:17a  surrender  cf. 2 Kings 24:12

Jer 38:18a  burn  Jer. 32:4;  34:3;  38:23;  39:8

Jer 38:23a  lead  Jer. 39:6

Jer 39:1a  And  vv. 1-10: 2 Kings 25:1-12;  Jer. 52:4-16

Jer 39:41  Arabah
  I.e., the plain that runs from the north of the Dead Sea south to the Gulf of Aqaba.

Jer 39:6a  sons  Jer. 38:23

Jer 39:71  put
  With Zedekiah, a pitiful king, the kingship of the royal family was terminated.

Jer 39:7a  eyes  cf. Ezek. 12:13

Jer 39:14a  Gedaliah  Jer. 40:5

Jer 39:16a  Ebed-melech  Jer. 38:7, 12

Jer 40:3a  sinned  Deut. 29:24-25;  1 Kings 9:8-9;  Dan. 9:11

Jer 40:5a  Gedaliah  2 Kings 25:22

Jer 40:7a  And  vv. 7-9: 2 Kings 25:23-24

Jer 40:9a  serve  Jer. 27:11

Jer 40:141  Gedaliah
  Although Gedaliah was faithful in caring for Jeremiah, God’s prophet (vv. 5-6), he did not seek the Lord’s word (vv. 13-14), because this was not his habit. He did not take God as his source to be one with Him and to receive whatever issued from Him. If he had been a person who was one with God, the first thing he would have done would have been to receive the word of God. To take, to receive, and to keep the word of God as the expression of His thought, His will, His heart’s desire, and His good pleasure, we must be absolutely one with God. We must trust in Him, rely on Him, and not have any opinion that comes from the self. Cf. Josh. 9:14 and note.

Jer 41:1a  And  2 Kings 25:25

Jer 41:5a  house  1 Sam. 1:7;  cf. 2 Kings 25:9

Jer 41:9a  Asa  1 Kings 15:22;  2 Chron. 16:6

Jer 41:12a  pool  2 Sam. 2:13

Jer 41:16a  Then  2 Kings 25:26

Jer 41:17a  Chimham  2 Sam. 19:37-38

Jer 41:171  Egypt
  When they were weak or in trouble, the people of Israel were often tempted to go back to Egypt, which typifies the world, and take Egypt as their refuge, against Jehovah’s will (42:14—43:7; Isa. 30:1-3; 31:1-3). The fact that Egypt did not help Judah when Judah was besieged by the Chaldeans (37:5-8) is a sign that God’s people should not trust in the world.

Jer 41:18a  appointed  Jer. 40:5

Jer 42:2a  pray  1 Sam. 7:8;  12:19;  Isa. 37:4

Jer 42:10a  build  Jer. 24:6;  31:28;  33:7

Jer 42:141  Egypt
  See note 171 in ch. 41.

Jer 42:15a  Egypt  Deut. 17:16;  Jer. 44:12-14

Jer 43:21  You
  God wanted Johanan and the people to remain in the Holy Land to be a remnant of His people (42:9-12); however, they altogether misunderstood God by their consideration and by their opinion. The stubbornness of the children of Israel in sinning against God was due to their not being one with God. If they had been one with God, they would have received God’s word and would have known His heart, His nature, His mind, and His purpose. Furthermore, they would have spontaneously lived Him and would have been constituted with Him to be His testimony on earth. Those who are not one with God do not take His will and good pleasure but express their opinions and pursue their preferences. To do this is to forsake God as the source, the fountain, of living waters and to hew out broken cisterns that can hold no water (2:13). Cf. note 141 in ch. 40.

Jer 43:10a  Nebuchadrezzar  Jer. 25:9;  27:6;  Ezek. 29:19-20

Jer 44:4a  sent  Jer. 7:25

Jer 44:8a  Provoking  cf. Deut. 32:16-17;  2 Kings 17:15-17

Jer 44:9a  fathers  Ezra 9:7

Jer 44:11a  set  Lev. 20:3, 5-6;  Jer. 21:10;  1 Pet. 3:12

Jer 44:171  queen
  See note 181 in ch. 7.

Jer 44:18a  queen  Jer. 7:18