Jeremiah Bible Notes Chapters 24-27

Jer. 24:1-10 Utilizing a vision in which two baskets of figs appear, GOD divides the people into two parts. The good figs are those whom Nebuchadnezzar exiled in 597 B.C., including Jehoiakim, the princes, artisans and blacksmiths of Jerusalem (verses 1,5). The bad figs are those who remained in the land (v.8). The exiles were returned to their land and prospered (verses 6,7; 29:10-14; Ezek. 11:14-20), but Zedekiah, and all those who remained with him, were destroyed (verses 8-10; 29:15-19).

Jer. 24:1-10 Two Baskets of Figs (HBH) Following the exile of Jehoiachin in 597 B.C., the LORD gave Jeremiah another object lesson. He showed the prophet two baskets, one filled with tasty figs and the other with inedible ones. The good figs represented those already exiled in Babylon. The LORD would care for them and eventually restore the exiles to the land. The bad figs represented Jehoiachin's successor Zedekiah, his officials, those who remained in Jerusalem, and those who had gone to Egypt. They would experience humiliation and eventual destruction.

Jer. 24:1 The LORD showed me, and, behold, two baskets of figs (Matthew Henry's Commentary on the Whole Bible)
Besides the transposition of whole chapters in this book, there is not unfrequently a transposition of verses, and parts of verses. Of this we have an instance in the verse before us; the first clause of which should be the last. Thus:

ORD

Jer. 24:2 (Matthew Henry's Commentary on the Whole Bible)
“One basket had very good figs, even like the figs that are first ripe; and the other basket had very naughty figs, which could not be eaten, they were so bad.”

This arrangement restores these verses to a better sense, by restoring the natural connection.

This prophecy was undoubtedly delivered in the first year of the reign of Zedekiah.

Under the type of good and bad figs, GOD represents the state of the persons who had already been carried captives into Babylon, with their king Jeconiah, compared with the state of those who should be carried away with Zedekiah. Those already carried away, being the choice of the people, are represented by the good figs: those now remaining, and soon to be carried into captivity, are represented by the bad figs, that were good for nothing. The state also of the former in their captivity was vastly preferable to the state of those who were now about to be delivered into the hand of the king of Babylon. The latter would be treated as double rebels; the former, being the most respectable of the inhabitants, were treated well; and even in captivity, a marked distinction would be made between them, GOD ordering it so. But the prophet sufficiently explains his own meaning.

Set before the temple - As an offering of the first-fruits of that kind.

Very good figs - Or, figs of the early sort. The fig-trees in Palestine, says Dr. Shaw, produce fruit thrice each year. The first sort, called boccore, those here mentioned, come to perfection about the middle or end of June. The second sort, called kermez, or summer fig, is seldom ripe before August. And the third, which is called the winter fig, which is larger, and of a darker complexion than the preceding, hangs all the winter on the tree, ripening even when the leaves are shed, and is fit for gathering in the beginning of spring.

Could not be eaten - The winter fig, - then in its crude or unripe state; the spring not being yet come.

Jer. 24:6 See the note for Ezekiel 11:17-20.

Jer. 24:10 Sword, famine and pestilence: See the note for 14:12.

JER. 25:1-51:64 MESSAGES OF JUDGMENT AND RESTORATION (HBH)
These chapters outline GOD's future program in detail. The theme of judgment upon Judah, introduced in chapters 1-24, is developed. This section also describes divine judgment on a universal scale, as well as the future restoration of GOD's people.

The theme of universal judgment begins (chap. 25) and ends (chaps. 46-51) this section, with the downfall of Babylon being highlighted (25:12-14,26; 50-51). In between appear two subsections (chaps. 26-35 and chaps 36-45), both of which begin and end with material dating from Jehoiakim's reign.

Jer. 25:1-38 Universal Judgment (HBH) This oracle is dated to Jehoiakim's fourth year (605 B.C.). Through faithful prophets like Jeremiah, the LORD had repeatedly called the nation to repentance. They had rejected the offer and persisted in idolatry. The day of reckoning had come. Nebuchadnezzar's armies would sweep down from the north and overrun Judah and the neighboring states. These nations would serve Babylon for seventy years, after which time the LORD would overthrow their oppressor. This prophecy of Babylon's doom was fulfilled in 538 when the Persians defeated the Chaldean empire and conquered Babylon.

The coming judgment of the nations is likened to an intoxicating cup passed from mouth to mouth. Judah would take the first swig, followed by several other nations (25:19-26). Finally Babylon, referred to here by its code-name Sheshach (25:26; compare 51:41), would be forced to take a draft from the LORD's cup. The LORD's judgment is described with other vivid images, including a deafening storm, the slaughter of sheep, the shattering of a pot, and a raging lion.

Jer. 25:1-38 This chapter is divided into two sections: verses 1-14 serve as a conclusion to the judgment upon Judah, foretelling seventy years (one lifespan) of desolation; and verses 15-38 serve as an introduction to the prophesies against the neighboring nations (especially chapters 46-51).

Jer. 25:1-14 Jeremiah recalls twenty-three years of preaching to the people so that they would repent, but they refused to pay attention. Therefore, GOD will use Nebuchadnezzar as His instrument to punish Judah: The people will be carried into exile for 70 years, and then the King of Babylon himself will be punished.

Jer. 25:1 The fourth year of Jehoiakim and the first year of Nebuchadnezzar 605 B.C., is the year that Nebuchadnezzar defeated Pharaoh Necho in Carchemish.

Jer. 25:3 Third year: This was in 626 B.C. The 23 years includes 19 years under Josiah and 4 under Jehoiakim. Early See the note for 7:13.

Jer. 25:9 Tribes from the north: Babylonia and its allies. My servant: Instrument of GOD's judgment, just as Cyrus was called "Shepherd" in Isaiah 44:28. Taunt: See the note for 18:16.

Jer. 25:11 Seventy years: Rounded number that symbolizes a lifespan and that is generally associated with 538 B.C., when the Jews were allowed to return from the Babylonian captivity. See the note for Ezra 1:1.

Jer. 25:15-38 Jeremiah is commanded to take the wine cup of this wrath from GOD's hands and make all the nations drink of it as punishment for their transgressions (see Amos 1:3-3:2). Judah, GOD's people, will be judged first, then the rest of the nations will follow, beginning with Egypt and ending with Babylonia. Basically, the same nations are mentioned in chapters 46-51.

Jer. 25:15 Cup: Symbol of wrath and judgment. See verse 28; 49:12; 51:7; Isaiah 51:17; Ezekiel 23:31-34; Rev. 14:10; 16:19.

Jer. 25:18 Taunt: See the note for 18:16.

Jer. 25:19 Egypt: See 46:2-28.

Jer. 25:21 Edom: See 49:7-22. Moab: See 48:1-47. Ammon: See 49:1-6.

Jer. 25:22 Tyrus and Zidon: See 47:4.

Jer. 25:23 Dedan and Tema: See 49:7,8.

Jer. 25:24 Arabia: See 49:28-33.

Jer. 25:25 Elam: See 49:34-39. Medes: See 51:11,28.

Jer. 25:26 Babylonia (KJV-Sheshach): Here a cryptogram is used to designate Nebuchadnezzar's kingdom.

Jer. 25:30,31 The judgment is described utilizing several conventional images: shall roar...shall give His voice (see Joel 3:16; Amos 1:2), He shall sing a song of a wine treader (KJV-He shall give a shout, as they that tread the grapes): [see Job 24:11; Is. 16:10; 63:1-6], Jehovah makes judgment (KJV-hath a controversy): [the scene of a tribunal, Hos. 4:1; 12:2; Mic. 6:2], and sword (see 5:12; 12:12; Exod. 5:3; Deut. 32:25; Is. 1:20).

Jer. 25:32 Great tempest (KJV-whirlwind): GOD's judgment, of which the Babylonian army is the instrument.

Jer. 25:33 That day: See the note for Obadiah 15.

Jer. 25:34-38 The rulers (shepherds and overseers) of the different nations are fearful because of the fierce divine wrath.

Jer. 26:1-24 This sermon in the Temple and its consequences should be connected with the events mentioned in chapters 7-10.

Jer. 26:1 In the beginning of Jehoiakim's reign: Perhaps 609 B.C.

Jer. 26:1-35:19 Exile and Restoration (HBH) This section begins (26:1-24) and ends (35:19) with events from Jehoiakim's time. These two chapters contrast Judah's rejection of GOD's prophet with the devotion of the Recabites (35:15-16). The intervening chapters date from the time of Zedekiah. Chapters 27-29 and 34, which condemn the nation's corrupt civil and religious leaders, provide a frame around the messages of hope and restoration in chapters 30-33.

Jer. 26:1-24 Jeremiah's Life Threatened (HBH) Early in the reign of Jehoiakim, Jeremiah delivered a message to worshipers at the temple. Disaster was coming of the people refused to repent of their sinful ways. The temple would be destroyed like the shrine at Shiloh, which had once been the LORD's dwelling place (compare 7:12-14).

Those who heard his message, including the priests and false prophets, grabbed Jeremiah and threatened to kill him. When royal officials intervened, the priests and prophets accused him of treason. Jeremiah declared that the LORD had sent him, again issued a call to repentance, and protested his innocence. The officials and the people objected to the religious leaders' charge. Several elders reminded the crowd of an event in the nation's history about one hundred years before. The prophet Micah had announced that the city and temple would be destroyed (compare 26:18 with Mic. 3:12). On that occasion Hezekiah repented, and GOD postponed judgment. The elders warned that Jeremiah's opponents were about to bring a terrible disaster upon the city. Ahikam, a high-ranking official in the royal court, also interceded for Jeremiah, and he was spared.

However, a parenthetical note (26:20-23) informs us that not all of the LORD's prophets were as fortunate as Jeremiah. One of Jeremiah's contemporaries, Uriah, was forced to flee to Egypt when one of his prophecies of judgment angered King Jehoiakim. Jehoiakim had Uriah extradited and executed.

Jer. 26:6 Shiloh See the note for 7:12.

Jer. 26:7-24 Jeremiah's arrest is a consequence of his controversy with the corrupt false prophets and priests, because he prophesied that the Temple would be destroyed and the city devastated. The princes of Judah, who had the responsibility of making legal decisions, were seated in the entrance of the new gate to hear the accusations (v.10). After hearing Jeremiah's defense (verses 12-15), the princes decide in his favor (v.16).

Jer. 26:18 Micah the Morasthite: This passage literally quotes Micah 3:12; the only occasion when one prophet cites another giving the source.

Jer. 26:19 Since Hezekiah repented and prayed, the LORD delivered the city of Jerusalem in 701 B.C.

Jer. 26:20-23 The example of Urijah, a contemporary of Jeremiah, is cited to illustrate the personal risk that he faced at the end. Urijah was extradited from Egypt and executed by Jehoiakim, something that vividly contrasts with the attitude assumed toward Micah by the good king, Hezekiah. However, his execution doesn't constitute the only case within prophetic tradition (see II Chron. 24:20-22; Matt. 23:29-31).

Jer. 26:22 Elnathan: See 36:12,25. A high functionary in Jehoiakim's service.

Jer. 26:24 Ahikam son of Shaphan: Functionary in the court of Josiah (II Kings 22:12) and the father of Gedaliah, governor of Judah after the destruction of Jerusalem in 586 B.C. (see 40:5), who also helped Jeremiah (39:14).

Jer. 27:1-28:17 Jeremiah's message to the rest of the nations (verses 2-11) and to King Zedekiah (verses 3,12-15) was to submit to the yoke of the king of Babylonia (verses 2,11,12), because their nations had been placed in Nebuchadnezzar's hands (v.6), and any rebellion was contrary to GOD's will (v.8). Jeremiah also speaks to the people (verses 16-22) and declares that the prophets who proclaimed another message were lying (v.14); GOD had not sent them (v.15).

Jer. 27:1 In the beginning of Jehoiakim's reign: See 26:1. But verse 3 mentions Zedekiah, who would later be king. This may refer to 593 B.C., this is confirmed by 28:1.

Jer. 27:1-29:32 Jeremiah Confronts the False Prophets (HBH) Early in Zedekiah's reign Jeremiah warned the people not to believe the false prophets' messages of hope and peace. In accordance with the LORD's instructions, Jeremiah made a yoke and placed it on his neck. He then sent messages to the kings of the surrounding nations, informing them that Nebuchadnezzar would subjugate their lands. They were not to believe their lying prophets and diviners who were advocating resistance and predicting deliverance. Resistance would only bring disaster and exile. They should submit to Nebuchadnezzar's authority (symbolized by the yoke) so that they might remain in their lands. The message was the same for Zedekiah. He should reject the messages of hope delivered by the false prophets, who were even promising that the temple articles already carried away to Babylon would be returned. Zedekiah should submit to Nebuchadnezzar's yoke in order to spare the city and the temple further suffering and humiliation.

In that same year Hananiah, one of the false prophets, confronted Jeremiah in the temple (28:1). He declared that within two years the LORD would deliver Judah from the Babylonians, restore the temple articles, and return Jehoiachin and the other exiles. After expressing his personal desire that Judah might experience such blessings, Jeremiah reminded Hananiah that historically the LORD's prophets had been messengers of judgment. Prophets of peace could only be authenticated when their predictions came true. In response Hananiah removed the wooden yoke from Jeremiah's neck, broke it, and once again declared that the LORD would deliver Judah and the surrounding nations from Nebuchadnezzar's yoke. Not to be denied, Jeremiah announced that the LORD would place an unbreakable iron yoke upon Judah and the nations. He then announced that Hananiah would die before the year ended. a prophecy that was fulfilled two months later.

During Zedekiah's reign Jeremiah sent a letter to those who had already been taken to Babylon (29:1). He encouraged them to settle down there, marry and have children, and pray for the prosperity of their new home. In seventy years the LORD would restore them to the promised land. They were not to believe the deceiving prophets among them who were giving them false hopes of a quick return. Even greater calamity was about to fall on sinful Judah, and those still living in the promised land would be driven among the nations.

Jeremiah condemned two of these prophets by name (28:21). Because of their immoral acts and false prophecies, the LORD would deliver them to the Babylonians for execution, probably on charges of rebellion.

Shemaiah, a false prophet in Babylon, sent several letters back to Jerusalem, informing Zephaniah the priest and others of the contents of Jeremiah's letter to the exiles. Calling Jeremiah a madman, Shemaiah urged Zephaniah to imprison the prophet. When informed by the priest of Shemaiah's words, Jeremiah sent another message to the exiles, denouncing Shemaiah as a false prophet and proclaiming that neither he nor his family would participate in the eventual restoration of the exiles.

Jer. 27:2 Bonds and yokes: The yoke was also a symbol of political submission.

Jer. 27:3 The nations mentioned here are neighbors of Judah: Edom, Moab, and Ammon, to the south and to the east, Tyre and Sidon to the north. The rebellion was probably the subject that was debated.

Jer. 27:7 Babylon is promised the primacy for three generations. The end of Babylon will come after that.

Jer. 27:8 With sword and with famine and with pestilence: See the note for 14:12.

Jer. 27:9 Your prophets are false prophets: diviners, dreamers, sorcerers, enchanters all of which was prohibited in Israel (see Lev. 19:26; Deut. 18:10,11); dreamers could include prophets as well as diviners (see 23:25-28; 29:8).

Jer. 27:16 Will return...now soon: Jeremiah had announced that the exile in Babylon would last 70 years (25:11; 29:10), thus this affirmation contradicts his own prediction (28:1-3).

LITERARY RICHES

Jer. 27:18 pray, paga'; Strong #6293: To reach, to meet with someone, to press or persuade someone; to encounter; to plead, ask urgently. This verb appears 46 times. In some passages it has the sense of "encountering", as in Joshua 2:16. In Joshua 19:27, paga' refers to the extension of the frontiers of a tribe. Sometimes, the verb refers to "falling" upon someone in a battle, that is, encountering the enemy with hostile intentions (I Ki. 2:29). Paga' also implies the idea of interceding, that is, the process through which a supplicant approaches a superior and presents an urgent petition to him. Therefore, intercession implies reaching and encountering GOD to plead for His favor.

Jer. 27:18-22 Jeremiah says that if they are true prophets, they should intercede for Judah before the LORD, so that the utensils left in the Temple will remain there, because he has announced that all would be carried to Babylonia.

Jer. 27:22 The day: See Obadiah 15.