Jeremiah Bible Notes Chapters 28-31

Jer. 28:1-17 While Jeremiah confronted the prophet Hananiah, the people faced a dilemma: how to distinguish a false prophet from a true one? Hananiah used the formula: thus spoke Jehovah of hosts, GOD of Israel (v.2; 29:4), and he may have been sincere. Jeremiah would have loved to believe Hananiah's message (v.6), but this didn't conform with ancient prophetic tradition (v.8). Now prophet contradicts prophet. Only the fulfillment of the predctions will reveal who spoke the truth (see v.9; Deut. 18:21,22).

Jer. 28:2 Yoke: See the note for 27:2.

Jer. 28:10 Took the yoke from the prophet's neck: See 27:2. This deals with a symbolic action executed by Hananiah.

Jer. 28:11 Jeremiah went along his way because he had nothing to respond to what Hananiah said.

Jer. 28:13 Yokes of wood...yokes of iron: Submission is converted into servitude.

Jer. 28:14 Beasts of the field: The fate of all living beings, humans and animals, is placed in Nebuchadnezzar's hands (see 27:6).

Jer. 28:16 In this year: A short-term prediction that would prove the certainty of Jeremiah's words (see v.9; Deut. 18:21,22). You speak rebellion: See 29:32. What the prophet had done deserved the death penalty (see Deut. 13:5; 18:20).

Jer. 28:17 Seventh month: Two months later Hananiah died.

Jer. 29:1-32 Jeremiah: Writes a letter to those exiled in 597 B.C. (verses 4-28) and later confronts the false prophet Shemaiah (verses 24-32). The exiles were confounded with messages about a quick return.

Jer. 29:2 See the notes for 13:18 and 24:1.

Jer. 29:3 By the hand of Elashah: The letter was sent via a secure diplomatic courier.

Jer. 29:4 Who caused them to be transported: The exile was Jehovah's work.

Jer. 29:5 The same verbs (edify and plant) that appear in Jeremiah's calling (1:10), but here they're employed in a literal sense.

Jer. 29:7 Pray to Jehovah for it: A totally new concept that asks to pray for Judah's captors.

Jer. 29:8 Prophets and diviners: See the note for 27:9.

Jer. 29:10-20 See section 4 of "TRUTH IN ACTION" at the end of Jeremiah.

Jer. 29:10 Seventy years: See the note for 25:11.

KINGDOM DYNAMICS

Jer. 29:11-14 The pursuit of GOD and the spiritual war, THE WAR OF THE FAITH. Throughout the Scripture we encounter numerous references to the seeking of GOD by his people. In this passage it is implicit that seeking GOD entails a level of intensity that is superior to what could be called ordinary prayer. The word "seek" along with the phrase "with all your heart", suggests an almost vehement fervor. "Seek", from the Hebrew darash, suggests the pursuit of a desired object. It also implies diligence in the same process. In II Chron. 15:2, where Azariah promises that the LORD will be with his people if they "seek" (darash) him, we have another example of the divine emphasis on intensity and diligence in prayer. (James 5:13-18/Ezra 8:21-23) D.E.

Jer. 29:11-14 See the notes for Ezra 1:1 and Zechariah 10:9.

Jer. 29:21 Ahab and Zedekiah were false prophets in Babylonia.

Jer. 29:22 Roasted in the fire: A form of execution in Babylonia (see Dan. 3:6,24).

Jer. 29:24-32 Judgment of Shemaiah, a false prophet (v.31), who wrote letters to the inhabitants of Jerusalem and to the priest Zephaniah (v.25) asking him to reprimand Jeremiah (v.27). The message is transmitted verbally (verses 26-28) and contains a quotation from Jeremiah's letter to Babylonia (v.5).

Jer. 29:26 Every madman: Prophetic activities occasionally raise questions about the mental stability of their protagonists.

Jer. 29:31,32 The Word of Jehovah to Shemaiah is similar to that which was directed to Hananiah (see 28:15,16).

Jer. 29:32 He has spoken rebellion See the note for 28:16.

Jer. 30:1-33:26 Written on the eve of Jerusalem's destruction (see 32:1, this book of consolation contains a prophecy about the future restoration of Israel (the northern kingdom) and Judah (the southern kingdom). About its fulfillment, see the note for Zephaniah 2:7,9

Jer. 30:1-33:26 Hope and Restoration (HBH) Though dark days were ahead, GOD would not totally abandon His people. An awful time of frightening judgment would come upon the sin-filled land. Abandoned by its allies and struck down by GOD, the nation would be like a man with an incurable would. However, after this time of discipline, vGOD would cure their wound and bring His exiled people back to the land. Exiles from the Northern Kingdom would be reunited with those from Judah, and together they would serve the LORD and His appointed Davidic ruler. The people would increase in numbers and enjoy a renewed relationship with GOD.

The message of comfort to the exiles continues in chapter 31. Assuring the Northern Kingdom of His everlasting love, the LORD promised to deliver its exiles from their captors. Like a shepherd He would lead them back home and restore their agricultural prosperity and joy. They would come to Jerusalem to worship the LORD and thank Him for His abundant blessings.

Personification highlights 31:15-22. Calling the Northern Kingdom Rachel (the mother of Joseph and grandmother of Ephraim and Manasseh, the two important northern tribes), the LORD exhorted Her to cease weeping over her exiled children, for they would someday return to the land. Comparing Ephraim to His son (compare v.9), the LORD declared that He had heard His child's prayer of repentance. Finally, addressing Israel as a young woman (compare v.4), the LORD exhorted her to cease her wandering and carefully observe the road signs guiding her back to the land.

The concluding, riddlelike statement of verse 22 has puzzled interpreters. The woman is undoubtedly Israel, and the man, probably the LORD. Perhaps reference is made to Israel's newfound devotion to the LORD or to its renewed worship around the LORD's throne in Zion (compare verses 4-6,11-13). In that day Judah's devotion to the LORD would also be renewed. The restored exiles would pronounce blessings upon Jerusalem and prosper in their agricultural pursuits.

Chapter 31 culminates with a glorious promise of a new covenant. In days past the LORD had carefully planned and executed the demise of Israel and Judah. In the future He would carefully superintend their restoration. He would forgive their sins and establish a new covenant superior to the Mosaic covenant they had violated. This time GOD would supernaturally give them the capacity for loyalty that the old covenant had demanded. The LORD took a formal oath that His people would never cease to be a nation or experience His rejection. He promised that Jerusalem would be rebuilt, purified, and never again destroyed.

During the Babylonian siege of Jerusalem in 587 B.C. Zedekiah, who resented Jeremiah's oracles of doom, immprisoned the prophet in the royal palace (32:1-2). When Jeremiah's cousin Hanamel came to visit him, Jeremiah, as commanded by the LORD redeemed Hanamel's field in accordance with the ancient law of land redemption (Lev. 25:25-28).

Having completed the transaction, Jeremiah prayed to the LORD. He praised GOD as the almighty Creator and just Ruler over all. He recalled GOD's mighty deeds in Israel's history and acknowledged that the present crisis was the result of the nation's sin. Aware that the city would fall to the Babylonians, he asked why GOD had instructed him to purchase a field. What good would a field be once the land was destroyed and the people exiled?

In response the LORD asked, "Is anything too hard for me?" (Jer. 32:27). Yes, He would allow the Babylonians to conquer the city because of its idolatry. The LORD would someday restore the exiles to the land, transform them into loyal worshipers, establish a new covenant with them, and restore their prosperity. In that day people would again buy and sell fields. Jeremiah's purchase of the field foreshadowed this future restoration.

While confined in the palace, Jeremiah received another encouraging message about the future restoration of the land (33:1). Though the Babylonians would reduce Judah to a wasteland and fill Jerusalem with carcasses, the LORD would someday forgive His people's sins, bring the back to the land, and cause Jerusalem to prosper. In fulfillment of His eternal promise to David (II Sam. 7:12-16), the LORD would raise up an ideal Davidic ruler, who would bring justice and peace to the land. Faithful to His irrevocable covenant with the Levites (Num.25:12-13), He would establish them as His servants.

Jer. 30:2 Write in a book: The majority of the prophecies were transmitted orally at the beginning and only later were they put into writing. On another occasion Jeremiah was urged to write the prophecy because he wouldn't be able to deliver it in person (see 36:2,4,32; 45:1). The aim here is to preserve the prophesy for future generations.

Jer. 30:6 Woman who is in labor (KJV-travail): Symbol of anguish.

Jer. 30:7 Time of Jacob's anguish [KJV-trouble]: (see the note for Obadiah 15), called "time of anguish" in Daniel 12:1. Jacob was another name for Israel.

Jer. 30:8 In that day The day when the event takes place, when GOD intervenes in the affairs of human beings and nations. Traditionally it was considered to be a time in which Israel would be exalted above the rest of the nations, but Amos and Isaiah warn that it will be a day of darkness and grief. An eschatological significance is also attributed to it; the beginning of the end and the establishment of GOD's kingdom upon the Earth. See the note for Obadiah 15.

Jer. 30:9 David their king: The Messiah, David's descendent.

Jer. 30:12-17 Although its wound appears to be incurable (v.12), because of the multitude of its sins (v.15), Israel will be healed (v.15) and its oppressors consumed (v.16).

Jer. 30:18 Upon its hill (KJV-her own heap): Cities were frequently rebuilt upon the ruins of previous edifications, and thus shaped the flat hills called "tels". These were formed as a product of the accumulation of successive human settlements.

Jer. 30:21 Her prince will come out of her (KJV-Their nonbles shall be of themselves): Alludes to the first of the post-exile Jewish leaders, but when it was translated into Aramaic in the synagogue ("Targumenes") it was read "Messiah", which pointed to Jesus Christ, in whom the promise was fulfilled. Jesus combines in his person the roles of Priest and King, and in accordance with that condition, he had the legitimate right to approach GOD.

Jer. 31:1-40 The restoration continues with messages directed to all the families of Israel (v.1): To the now restored northern kingdom (verses 2-22); to the now restored southern kingdom (verses 23-26); and to both kingdoms combined in one people (verses 27-40). See the note for 30:1-33:26.

Jer. 31:1 All the families of Israel: The twelve tribes; it places emphasis on the fact that the term "Israel" includes the entire nation.

Jer. 31:2-6 Utilizing the vocabulary of the narrative in the Book of Exodus (found grace, Exod. 33:12-17), and the concept of deliverance from bondage, Jeremiah speaks of the return from captivity as a new exodus (see 23:7,8). The people will be returned to their land (verses 4,5) and will once more organize pilgrimages to Zion (v.6).

Jer. 31:2 The people who escaped the sword: The faithful remnant (see v.7 and the note for 6:9) who will return from exile.

Jer. 31:3 Mercy: See the note for 2:20.

Jer. 31:6 Let us rise and go up to Zion: From the times of Jeroboam the people of the northern kingdom worshiped in rival sanctuaries; now they will return to the place where Jehovah resides.

Jer. 31:15-22 Rachel, mother of Joseph and Benjamin (see Gen. 30:22-24; 35:16-20), laments for her children (the tribes in the north who marched into exile, in 722 B.C.) Matthew 2:18 quotes verse 15 as an expression of grief, for the murder of innocent children, but here the hope of restoration and joy already appears.

Jer. 31:18-21 The first step in the conversion of Ephraim (synonym for Israel) is a confession and repentance before GOD (see 3:22-25; Hosea 6:1-3). To avoid a return to the ways of apostasy, Ephraim is urged to put up signs (31:21) and to remember the path that led to disobeying GOD.

Jer. 31:19 SMITING THE THIGH (Manners & Customs of the Bible by James M. Freeman; pub. 1972 by Logos International)
"Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh." This was one method by which the Jews expressed deep sorrow in time of mourning. Ezekiel was commanded to act in a similar manner as a significant mode of expressing the sorrow that was to come on rebellious Israel. See Ezekiel 21:12. The Greeks and Persians had a similar custom, and it is practiced in some parts of the East at the present day.

Jer. 31:22 The woman will surround the man: Perhaps alludes to the idea that the woman will protect the man, the opposite of what's normal (see Isaiah 11:6-9). The meaning isn't clear.

[NOTE: Matthew Henry's Commentary on the Whole Bible states, "How long will thou go about, O backsliding daughter? Let not their minds fluctuate, or be uncertain about it, but resolve upon it; let them not distract themselves with care and fear; let them not seek about to creatures for assistance, not hurry hither and thither in courting them, which had often been an instance of their backsliding from GOD; but let them cast themselves upon GOD, and then let their minds be fixed. 6. They are encouraged to do this by an assurance GOD gives them that he would create a new thing (strange and surprising) in the earth (in that land), a woman shall compass a man. The church of GOD, that is weak and feeble as a woman, altogether unapt for military employments and of a timorous spirit (Isaiah 54:6), shall surround, besiege, and prevail against a mighty man. The church is compared to a woman, Rev. 12:1. And, whereas we find armies compassing the camp of the saints (Rev. 20:9), now the camp of the saints shall compass them. Many good interpreters understand this new thing created in that land to be the incarnation of Christ, which GOD an eye to in bringing them back to that land, and which had sometimes been given them for a sign, Isa_7:14; Isa_9:6. A woman, the virgin Mary, enclosed in her womb the Mighty One; for so Geber, the word here used, signifies; and GOD is called Gibbor, the Mighty GOD (Jer_32:18), as also is Christ in Isa_9:6, where his incarnation is spoken of, as it is supposed to be here. He is El-Gibbor, the mighty GOD. Let this assure them that GOD would not cast off this people, for that blessing was to be among them, Isa_65:8."]

LITERARY RICHES

Jer. 31:22 Man, geber; Strong #1397: A champion, hero, warrior, powerful man, a man in all his strength. Geber is one of the four most important Hebrew words for "man" in the Old Testament; it describes a man of strength or valor, and is derived from the verb gabar, which means "to be strong". An intensive form of geber is gibbor, which means "champion" or "valiant and powerful man", as in Judges 6:12. The word also appears in the phrase: 'El Gibbor ("the powerful GOD"), which could be translated as "GOD the champion". This title is applied in Isaiah 9:6 to the Messiah.

Jer. 31:23-40 Restoration will include the normalization of life, a return to the days of prosperity and peace, but also a new covenant that will permit the people to serve GOD in spirit and truth.

Jer. 31:26 I awakened: Apparently, Jeremiah was sleeping when he received this message (30:3-31:25). See the note for 23:23-32.

Jer. 31:28 Pluck: See the note for 1:10.

Jer. 31:29,30 Individual responsibility is emphasized citing an old proverb that reappears in Ezekiel 18:22. Apparently, the people had misinterpreted the significance of some portions of the Scriptures (Ex. 20:5; Num. 14:18) so that they justified their sinful behavior by blaming GOD's judgment upon their predecessors. Collective responsibility is an important theme in the Old Testament (Josh. 7:24,25). But Jeremiah as well as Ezekiel stresses the fact that the approaching calamity is due to the sin of those who are living at that moment and not to that of their ancestors.

Jer. 31:31-34 The essence of Jeremiah's prophecy is the new covenant that GOD will establish with His people, pardoning their sins (v.34), and putting (v.8) the Law in their mind and writing it upon their heart so that all may know it. The passage quoted in its full extent in the New Testament (Heb. 8:8-12; 10:16,17). This is a clearly prophetic message that points to the Church Age.

Jer. 31:32 I was a husband: See the note for Galatians 3:14.

Jer. 31:33 In their mind: Equivalent to interiorizing the Law, in as much as in their heart permits them to maintain control over themselves.

Jer. 31:34 See section 3 of "TRUTH IN ACTION" at the end of Jeremiah.