Jeremiah Bible Notes Chapters 51-52

Jer. 51:15-19 Repeats 10:12-16 with some minor variation. The name "Israel" doesn't appear in the Hebrew text of verse 19.

LITERARY RICHES

Jer. 51:15 world, tebel; Strong #8398: The fertile land, the globe, the planet, the dry land; the material substance of the earth. It also refers to the entire world, that is, to its inhabitants. Tebel appears 36 times. GOD formed or established the world. See I Samuel 2:8. The word primarily designates the earth in general or the inhabited world (Prov. 8:31). The root of tebel is yabal, which means: "to bring about", which could imply productive terrain.

Jer. 51:20-23 Jeremiah uses reiteration as a literary resource. Babylon is described as a hammer, an instrument used by GOD to exercise His judgment.

Jer. 51:20 BATTLE-AXES (Manners & Customs of the Bible by James M. Freeman; pub. 1972 by Logos International)
"Thou art my battle-ax and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms."

Mappets, "battle-ax", is defined by Gesenius to be "a mallet, a maul, a war-club;" and he makes it identical with mephits, which in Proverbs 25:18, is rendered "maul". Others, however, think that a heavy bladed instrument is meant. The Egyptian battle-ax was from two to two and a half feet in length, with a single blade, which was secured to the handle by bronze pins, while the handle in that part was bound with thongs to keep the wood from splitting. The soldier on a march either held it in his hand, or hung it on his back with the blade downward. The shape of the blade was the segment of a circle, divided at the back into two smaller segments whose points were fastened by the pins already named. The blade was made either of bronze or of steel. Another kind of battle-ax was about three feet in length, and had a large metal ball at the end, to which the blade was fixed. Either of these weapons was terrible, from the combination of weight with sharpness.

While the Persians often used the battle-ax it was rarely used by the Assyrians, though it is sometimes represented on the monuments. These weapons seem to have had short handles and large heads, and to have been wielded with one hand. Some of them had two heads, like the bipennis of the Romans and the labra of the Lydians and Carians. The Chaldeans and Babylonians also made use of battle-axes. One belonging to the former is represented on an ancient clay tablet as having the blade of the ax balanced by three heavy spikes on the opposite side of the handle.

Jer. 51:27 Third complaint against Babylon. See the note for 50:2.

Jer. 51:34-40 The liberation of Jerusalem will be miraculous, but when Babylonia is destroyed (see the note for 50:4), it will become a mountain of ruins (v.37), a dwellingplace of jackals (see the note for 9:11), into horror and taunting (see the note for 18:16).

Jer. 51:44 Will judge Bel: Babylon's defeat will also be the defeat of its gods. GOD will pull from his mouth what he has swallowed, that is, the captive peoples, idols and images, and the booty captured in the conquered lands.

Jer. 51:59-64 A conclusion in prose to close the book, and especially the prophecy about Babylonia. Seraiah, the brother of Baruch, would have to carry the written message against Babylonia to that city, read it, tie it to a stone and cast it into the Euphrates River. The city of Babylon would sink just like the book.

Jer. 52:1-34 A HISTORICAL EPILOGUE (Holman Bible Handbook; David S. Dockery, General Editor; pub. by Holman Bible Publishers)
This chapter is parallel to II Kings 24:18-25:30. The statistical information given in Jeremiah 52:28-30 does not appear in II Kings 25, and the account of Gedaliah's death (compare II Kings 25:22-26) is omitted in Jeremiah 52. The chapter gives a detailed account of Jerusalem's fall to the Babylonians. It is probably included to authenticate Jeremiah's message by showing that his prophecies of judgment were fulfilled.

Jer. 52:1-27 Historical appendix that accompanies the book, much like II Kings 24:19-25:21.

Jer. 52:30-34"> A passage that exhibits a close parallel with II Kings 25:27-30. Jeremiah 52:34 adds until the day of his death (see v.11), probably a comparison between the fate of Zedekiah, who remained in prison until his death, and Jehoiachin, who was freed.

Theological Significance (HBH) Jeremiah shows prophecy in full flesh and blood. He wanted to identify with his people and live a normal life. Instead he had to preach against his people and confront other prophets and then ask GOD, "Why?" through the prophet's humanity, GOD spoke to Judah and the nations during Israel's greatest crisis. GOD showed that obedience, justice, and piety pleased Him and ensured the nation's future. Theological and worship tradition ensured nothing. GOD could change political sides to discipline His covenant people and then lead them back to Him. Nebuchadnezzar succeeded in conquering Jerusalem because he was GOD's agent of judgment on His sinful people. In the end, however, the nations in their arrogance, would face GOD's wrath, while Israel would be a people of a new, heartfelt covenant.

Jeremiah affirmed that GOD's ultimate plan was to bless His people (29:11). GOD's plans, however, are conditional on human response (18:7-10). Persistent rebellion can bring punishment when GOD had promised blessing. Repentance can avert disaster when GOD had promised judgment.

Jeremiah affirms the faithlessness of GOD's people and their need for GOD to intervene to save them. Jeremiah anticipates a time when GOD would write a new covenant on His people's hearts, when GOD would be known in intimate fellowship, when GOD would no longer remember their sins (31:31-34). Jeremiah's hopes find fulfillment in the new relationship with GOD made possible through Christ's death (Heb. 11:12-22).

Questions for Reflection (Holman Bible Handbook; David S. Dockery, General Editor; pub. by Holman Bible Publishers)

How did Jeremiah portray GOD? What roles and characteristics did the prophet attribute to GOD?
Why was GOD displeased with Judah? Is the modern church like Judah in any ways?
In what ways does Jeremiah serve as an example for GOD's people? What were his strengths? weaknesses?
How did Jeremiah characterize the false prophets of his day? How did they differ from Jeremiah? How can modern Christians identify false teachers?

Sources for Additional Study (Holman Bible Handbook; David S. Dockery, General Editor; pub. by Holman Bible Publishers)

Harrison, Roland K. Jeremiah and Lamentations. Tyndale Old Testament Commentaries. Downers Grove: InterVarsity, 1973.
Skinner, John. Prophecy and Religion: Studies in the Life of Jeremiah. Cambridge: University Press, 1922.
Thompson, J. A. The Book of Jeremiah, New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1980.