Jeremiah Bible Notes Chapters 21-23

Jer. 21:1-24:10 Messages against Kings and False Prophets (HBH) Messages from King Zedekiah's reign begin (21:1-10) and end (24:1-10) this section. In between are oracles concerning the Davidic throne (21:11-22:9; 23:1-8), Zedekiah's predecessors (Jehoahaz [22:10-12], Jehoiakim [22:13-23], and Jehoiachin [22:24-30]), and the false prophets (23:9-40).

Jer. 21:1-23:8 Messages against Judah's Final Kings (HBH) Zedekiah sent messengers to Jeremiah in hopes that the LORD might miraculously deliver Jerusalem from the Babylonian armies. The LORD declared that He was fighting with the Babylonians and would not rescue the city. Jerusalem would be ravaged by plague, famine, and sword. Zedekiah and the city's survivors would be handed over to the Babylonians (compare II Kings 23:5-7). Those who wished to escape the slaughter should surrender to Nebuchadnezzar immediately.

Jeremiah 21:11-22:9 contains two exhortations, addressed generally to the royal house. Both focus on the necessity for justice. They come from a time when repentance was still an option (compare 21:12; 22:3-4) and the people were still boasting Jerusalem could never fall (compare 21:13). The LORD reminded the king of his obligation to promote justice, warning that a failure in this regard would bring severe consequences. He threatened proud Jerusalem with judgment as well.

The next speech (22:10-12) comes after the death of Josiah and the Egyptian exile of his son Shallum (Jehoahaz), both of which occurred in 609 B.C. (compare II Kings 23:29-34). The people were to cease mourning for Josiah and lament Jehoahaz, for the latter's fate (death in exile) was even more foreboding for the nation than Josiah's death had been.

The next oracle (Jer. 23:13-23) concerns Jehoiakim, another of Josiah's sons and Jehoahaz's successor. The LORD denounced the unjust practices used by Jehoiakim in building a beautiful new palace. Jehoiakim's exploitation of the citizenry stood in stark contrast to his father Josiah's righteousness. Josiah's concern for justice in his realm was proof that he truly acknowledged the LORD's authority. Humiliation would overtake proud Jehoiakim and his city.

The future was also dark for Jehoiachin, Jehoiakim's son and successor (22:24-30). The LORD would reject him as king and hand him over to Nebuchadnezzar. He would spend the rest of his days in exile (compare II Kings 24:8-17). None of his sons would occupy his throne.

In the final oracle of the section (Jer. 23:1-8) the LORD announced the impending judgment of the "shepherds" (or rulers) of the nation, who had misled, rather than cared for, His people. Though the people would be scattered in exile, the LORD would eventually restore a remnant to the land and give them competent leaders. In that day an ideal Davidic king would reign in justice and bring peace to the land.

Jer. 21:1-24:10 Jeremiah denounces the leaders of Judah (21:1-23:8), the false prophets (23:9-10), and the sinful people (24:1-10). In the rest of the book the material is organized according to a thematic, not chronological, order, as occurs with the first 20 chapters.

Jer. 21:1-23:8 The lenders of Judah, who had the most responsibility for the behavior of the nation are the first to be denounced. The context is similar to 37:1-10, but the delegation sent by the king is different. The events described take place in the reign of Zedekiah, perhaps in 589 or 588 B.C.

Jer. 21:1 Pashur son of Melchiah: See 38:1 to distinguish him from the Pashur of 20:1-6, although the similarity of names may be one of the reasons for having placed that which is related in chapter 21 after chapter 20. Zephaniah son of Maaseiah: See 29:25,29; 37:3. Zephaniah was later executed by Nebuchadnezzar in Riblah (52:24,27).

Jer. 21:2 Consult...Jehovah: See Genesis 25:22; I Kings 22:5; II Kings 1:2. In each case His direction is solicited. Nebuchadnezzar: The great king (605-562 B.C.) of the Neo-Babylonian empire. All His wonders: Zedekiah desires GOD's miraculous intervention like in the time of Hezekiah (Is. 37:36).

Jer. 21:4 Originally, the inhabitants of southern Babylonia were called Chaldeans, but during the reign of Nebuchadnezzar II, Babylonian and Chaldean were synonymous terms.

Jer. 21:5 With an outstretched hand: See the note for 6:12.

Jer. 21:7 I will deliver Zedekiah: A prophecy that was fulfilled in 52:8-11, 24-27. From the pestilence, from the sword and from the famine: See the note for 14:12.

Jer. 21:8-10 This alludes to the two days in 6:16 (see Deut. 30:15). Here, the alternative is to surrender and live, or to remain in the city and die. The majority of the people made the wrong decision. In either way, Jerusalem would be destroyed.

Jer. 21:11-14 The king must execute judgment (see 5:28; 22:3); if he doesn't carry out his mission he will be punished.

Jer. 21:13 Valley: Refers to Jerusalem, which is surrounded by valleys on three sides. The rock of the plain and Mount Zion.

Jer. 22:2 Oh King of Judah: Probably Zedekiah.

Jer. 22:6 Gilead and Lebanon: Famous for their forests.

Jer. 22:8,9 Similar to I Kings 9:8,9.

Jer. 22:10 The dead is Josiah; for him who goes is Joachaz, and a son of Josiah whom Pharoah Necho carried to Egypt in 609 B.C. He never returned (see verses 11,12).

Jer. 22:13-19 Jeremiah bitterly denounced Jehoiakim, who had enlarged and embellished his house (v.14) through unjust means (v.13); he compares this attitude with that of his father Josiah (verses 15,16), and condemns him for behavior as king. With caustic irony Jeremiah suggests that Jehoiakim meets all the requirements for being king because he surrounds himself with luxuries instead of wisely administering the kingdom. The identity of Jehoiakim, of whom he speaks in third person (verses 13,14) and in the second person (verses 15,17), is now fully revealed (v.18), and his ignominous death is described (verses 18,19).

Islamic tilework from a mausoleum in the Necropolis of Shakhi-Zenda, Samarkand in Uzbekistan. Jer. 22:14 CEILINGS (Manners & Customs of the Bible by James M. Freeman; pub. 1972 by Logos International)
"That saith, I will build me a wide house and large chambers, and cutteth him out windows; and it is ceiled with cedar, and painted with vermilion." The interiors of Oriental houses of the better class are often of a splendid character. The ceilings, panels, and doors are richly painted and gilded. Special pains are taken to ornament the ceilings. Tasteful interlaced patterns are used, often painted in brilliant colors: red, blue, gold, and green, being the favorites.

The prophet represents here the general luxuriance of the people, and the dishonesty which sometimes accompanied it. See verse 13. In another prophecy we read: "Is it time for you, O ye, to dwell in your ceiled houses, and this house lie waste?" Haggai 1:4

Jer. 22:19 In an ass' grave (KJV-the burial of an ass): Rather, nowhere. See 36:30 and II Kings 24:6, where no burial is mentioned.

Jer. 22:20 Libya and Bashan: Mountains; the enamored (KJV- lovers) are allies of Judah.

Jer. 22:24-30 A prophecy concerning Jehoiakim (or Coniah) that was fulfilled in 24:1; 29:2. Jehoiakim was led to Babylon by Nebuchadnezzar in 597 B.C., and later freed by Evil-Merodach (II Kings 25:27-30).

Jer. 22:24 Signet on my right hand: A symbol of authority; the curse was apparently annulled in Haggai 2:23.

Jer. 22:26 Your mother who bore you: Nehushta (see 13:18; II Kings 24:8). Fulfilled in II Kings 24:15.

Jer. 22:29 Earth, earth, earth: Literary means to emphasize something. See the note for 7:4.

Jer. 22:30 Deprived of descendants (KJV-man childless): Jehoiachim had at least seven sons (I Chron. 3:17,18), but none3 were seated upon the throne of David. His grandson Zerubabel was ruler of Judah. Jehoiakim was the last legitimate king of Judah until the birth of Jesus Christ. Jesus' lineage came from Jehoiachim (or Jechonias, Matt. 1:11-16), which demonstrates his right to occupy the throne of David.

Jer. 23:1-8 A Messianic oracle. After denouncing the pastors, who destroy (v.12), GOD promises to recover the remnant, and cause them to return (verses 3,4,7,8), and raise up a Righteous Branch, a legitimate descendant of David who will reign as King (verses 5,6) see the notes for Ezekiel 34:11-16,23.

Jer. 23:5 Days come: See 16:14; 31:27. The phrase is used to refer to the Messianic age. Branch: Messianic title. See the notes for Zechariah 3:8 and Obadiah 15.

Jer. 23:6 Jehovah our Righteousness: A play-on-words utilizing Zedekiah's name. Although Zedekiah didn't live up to the meaning of his name, "Jehovah our Righteousness", the Messiah, Jesus, embodied righteousness in everything he did (see v.5).

Jer. 23:7,8 Repeated with minor variation in 16:14,15.

FALSE PROPHETS (HBH)

"Thus says the LORD - a comforting sound, promising direction, authority, and truth. Or is it? Israel knew the words could come from different directions. Thus GOD's law cautioned Israel, "A prophet who presumes to speak in my name anything I have not commanded him to say, or a prophet who speaks in the name of other gods, must be put to death" (Deut. 18:20). Two types of false prophets confused Israel's search to know GOD's will.

Prophets who claimed to announce a message from Yahweh, Israel's GOD. These prophets met Israel many times in its history. Such prophets proclaimed the word audiences wanted to hear (Mic. 3:5). Such words came "out of their own imagination" (Ezek. 13:17) and were usually words of peace (Jer. 28:5-9).
    Isaiah accused such prophets of getting drunk with spirits (beer and wine) rather than inspired with the Spirit (Isa. 28:7-8). They were wicked, even adulterers (Jer. 23:10-11,14). They spoke in the name of Israel's GOD, but they lied (27:16-17; 29:20-23). They did not carry out the prophet's role as intercessor for Israel with GOD (27:18). They used false means to secure GOD's word (Ezek. 13:6; compare Deut. 18:9-10,14). Money motivated them, not GOD's Spirit (Mic. 3:5,11). Indeed, GOD had not sent them at all (Jer. 14:14; 23:21; Ezek. 13:6-7; compare 22:28).
    Such prophets failed to accomplish their basic missions: they did not turn Israel away from wickedness and evil (Jer. 23:14,22), nor did they turn Israel away from Baal or call them to loyalty to Yahweh (23:27). They opposed the righteous rather than the wicked (Ezek. 13:22).
    Clearly, such prophets were false. Still, they preached, and the people applauded. Why? Because no one could prove them wrong. They carried the same title as those we call the true prophets. They often served the king faithfully (I Kings 22). Their message of peace sounded good. They made few demands on their listeners.
    The true prophet had no clear defense against them. Hananiah could even tear the symbolic yoke off Jeremiah's neck, and Jeremiah had no recourse. He simply walked away until GOD spoke (Jer. 28:10-14).
   One thing exposed false prophets: their predictions did not come true (Deut. 18:22; Jer. 28:9; Ezek. 33:33). In the moment of confrontation, that did not help. Only the destruction of Jerusalem and the exile of the people finally revealed who was true and who was false.

The second type of false prophet quickly showed that falseness. These prophets prophesied in the name of other gods (I Kings 18:22). Israel should have seen their false nature quickly. But Israel was blinded even to the clear signal of false prophecy. Elisha had to perform a miracle to prove himself over against Baal's prophets. Even then the crowds did not follow. The prophet fled alone to the wilderness.

Repeatedly, then, false prophecy won the day in Israel. Only GOD's destructive acts in Israel's history finally validated His true prophets and led Israel to preserve their words as part of inspired Scripture.

Jer. 23:9-40 The denunciation of false prophets (2:8; 5:31; 6:13-15) is the theme of these verses. Jeremiah seems to be in opposition to the majority of the members of society who bore the title of "prophet", and offers us the reasons for his opposition and hostility toward them in this section.

Jer. 23:9-40 Messages against False Prophets (HBH) The LORD's judgment was about to fall upon the false prophets who failed to denounce evil and promised the people peace and security. None of these prophets had access to the LORD's heavenly council or received revelation from Him, yet they claimed to be His messengers.

Jer. 23:9 My heart is broken within me: Jeremiah is disturbed; he is shaken by what he sees.

Jer. 23:13,14 Compared to the prophets of Samaria, who were considered apostates, the prophets of Judah are worse, because they sin flagrantly and, due to their conduct, fail to make the people turn away from evil. The people are just as evil as those who were destroyed in Sodom and Gomorrah (see 20:16; Gen. 19:24).

Jer. 23:16-22 The prophets' message is as perverse as their actions. They speak of peace, when all those who are in Jehovah's confidence, like Jeremiah, , know that GOD's Word has decreed the destruction of the unholy.

Jer. 23:19,20 Repeated with minor variations in 30:23,24.

Jer. 23:23-32 GOD is as transcendent as He is imminent, and knows how the prophets deceive the people, invoking false revelations and dreams. Usually, GOD speaks to His prophets directly (1:4-10; Is. 8:1), or through a vision (1:11,13; Is. 6:1), but He also comes through dreams (31:26). Jeremiah accuses the prophets of passing their words off as GOD's Word, or repeating the words of others as if they were divine revelation.

LITERARY RICHES

Jer. 23:24 fill, male; Strong #4390: To fill, be full, fulfill. From male' are derived those Hebrew words that are related to fullness or the fulfillment of a promise. Some of its applications are: to fill something to the brim (II Ki. 4:6); to make something be satiated (as Naphtali was "full" of the LORD's blessings, Deut. 33:23); fulfilling our word, that is, declaring that one will do something and doing it (I Ki. 2:27). GOD promises to fill the earth with the knowledge of his glory (Num. 14:21; Hab. 2:14). Male' is the word that is used in the Old Testament to describe the fullness of the Spirit of GOD (Exod. 31:3; Mic. 3:8).

Jer. 23:25-27 See section 5 of "TRUTH IN ACTION" at the end of Jeremiah.

Jer. 23:33 Prophecy (KJV-burden): Or "charge". It may be a play-on-words. The oracle (lifting the voice) was a charge (something that is physically lifted) placed upon the prophet until he transmitted the message and its effect was "a weight upon" the people. On the other hand, the LORD's burden is that the people are a "weight" upon him.

Jer. 23:39 Forget: Is a play-on-words with "oracle" (verses 33,34,36,38); the two words have a similar sound in Hebrew.