sin in the kingdom.
15. Sorrow and mourning will not exist in the kingdom. 25:8; 60:20
16. An eternal kingdom, as a part of God's new creation, will follow the millennial kingdom.
24:23; 51:6, 16; 54:11–12; 60:11, 19; 65:17
17. The King will judge overt sin in the kingdom. 66:24
©1997 by Thomas Nelson, Inc.
ISAIAH—NOTE ON 65:10 Sharon . . . Valley of Achor. Sharon was the western fertile territory on the Mediterranean coast, south of Mount Carmel (35:2). The eastern Valley of Achor was near Jericho and the Jordan River (Josh. 7:24–26). Together they represented the whole land.
ISAIAH—NOTE ON 65:11–12 Another pronouncement of judgment was given on the rebellious Israelites, who resorted to the worship of pagan gods, like Fortune (Hebrew Gad) and Destiny (Hebrew Meni), and had no one to blame but themselves for the sword of damnation that fell on them.
ISAIAH—NOTE ON 65:13–14 Continuing to address the rebel idolaters, the Lord himself gave contrasts between the faithful and unfaithful of Israel.
ISAIAH—NOTE ON 65:15 your name . . . for a curse . . . another name. Israel's new name was to reflect her favored status among the nations (62:2–4). Delinquent Israelites, on the other hand, were to endure the reproach of men, so that the very name "Jew" would be disclaimed.
ISAIAH—NOTE ON 65:16 God of truth. Lit., this is "God of Amen," referring to the very God, the true God, who will honor his promises to Israel, thus vindicating himself in the eyes of all people. Someday the rebels will be purged out and the redeemed remnant will be left. In that time, all blessing and swearing will be by the one and only true God, because all idols will be vanquished and forgotten in the glory of the kingdom of Messiah.
ISAIAH—NOTE ON 65:17–25 The blessings of faithful Israel in the coming kingdom are described.
ISAIAH—NOTE ON 65:17 new heavens and a new earth. Israel's future kingdom will include a temporal kingdom of a thousand years (see notes on Rev. 20:1–10)
and an eternal kingdom in God's new creation (Isa. 51:6, 16; 54:10; 66:22; cf. Rev. 21:1–8). The prophet uses the eternal kingdom here as a reference point for both. Isaiah's prophecy does not make clear the relationship between the kingdom's two aspects as does later prophecy (Rev. 20:1–21:8). This is similar to the compression of Christ's first and second advents, so that in places they are indistinguishable (cf. Isa. 61:1–2).
ISAIAH—NOTE ON 65:20 No more shall . . . an infant . . . or an old man. Long life will prevail in the millennial kingdom. In the temporal phase of the kingdom, death will happen, but not nearly so early as in the time of Isaiah. accursed. In the millennial phase of Israel's kingdom, a sinful person may die at age 100, but will be considered a mere youth at the time of his premature death. Having died an untimely death at such a youthful time, it will be assumed that God has taken his life for sin. The curse will be reversed in the millennium, but it will not be removed until the eternal state (cf. Rev. 22:3).
ISAIAH—NOTE ON 65:21–22 build . . . inhabit . . . plant . . . eat. Social justice will prevail in Israel's kingdom. No enemies will deprive people of what is rightfully theirs (contra. Deut. 28:30).
ISAIAH—NOTE ON 65:23 for calamity. Lit., this means "for sudden death." Subjects in the kingdom will enjoy freedom from ordinary misfortunes related to the premature death of infants. There will be the lowest infant mortality rate ever. Along with longer life (v. 20), this means the earth will be greatly populated at an exponential rate of reproduction. Cf. Rev. 20:7–9 for the massive collection of people at the end of the kingdom who come against Christ.
ISAIAH—NOTE ON 65:24 Before they call . . . while they are yet speaking. Relationship with the Lord will be so close that he will anticipate and provide for every need (58:9).
ISAIAH—NOTE ON 65:25 wolf . . . lamb . . . lion . . . ox . . . serpent's. Dangers from the animal world will be nonexistent during the reign of the Servant of the Lord (11:6–9).
ISAIAH—NOTE ON 66:1–2 Isaiah began the final summary of his prophecy with a reminder that God is not looking for a temple of stone, since as Creator of all things, the whole universe is his dwelling place. Stephen cited this passage before the Sanhedrin to point out their error in limiting God to a temple made
with hands (Acts 7:49–50). On the contrary, God is looking for a heart to dwell in, a heart that is tender and broken, not one concerned with the externalities of religion (cf. Matt. 5:3–9). God is looking to dwell in the heart of a person who takes his word seriously (cf. Isa. 66:5; John 14:23).
ISAIAH—NOTE ON 66:3 like one who kills a man. God loathes even the sacrifices of the wicked (cf. Prov. 15:8; 28:9). They often killed children to offer in sacrifice (cf. Ezek. 23:39). Some of the Jews were offering bulls as sacrifices with the same empty heartedness as the pagans offering "a man" on the altar. breaks a dog's neck. This refers to offering dogs in sacrifice, which, as unclean (Jer. 15:3; cf. 56:10–11), are associated with swine (Matt. 7:6; 2 Pet. 2:22). To sacrifice a lamb with an attitude no different than if it were a dog betrayed the empty heartedness of the offerer. All of these images are meant to illustrate the shallow hypocrisy of one who makes an offering to God, but with no more heartbrokenness than a pagan who kills a child, offers a dog, sacrifices pig's blood, blesses an idol, and loves such abominations. God will judge such (Isa. 66:4).
ISAIAH—NOTE ON 66:5 Your brothers who hate you. The apostate Israelites intensified their rivalry with the faithful remnant (65:11–15) and blasphemously said, "Let the Lord be glorified," words uttered in the sarcastic spirit of 5:19 by these apostates. In the end, "it is they who shall be put to shame" because God's judgment will fall.
ISAIAH—NOTE ON 66:7–9 Here is another comparison with the human birth process (see 13:8), this time to teach two lessons: 1) no birth can come until labor pains have occurred (66:7–8); and 2) when labor occurs, birth will surely follow (v. 9). Cf. Jer. 30:6–7; Matt. 24:8; 1 Thess. 5:3. The point is that Israel's suffering will end with a delivery! The Lord will not impose travail on the remnant without bringing them to the kingdom (Isa. 66:10).
ISAIAH—NOTE ON 66:11 nurse and be satisfied. The prophet compares Jerusalem to a nursing mother.
ISAIAH—NOTE ON 66:12 peace . . . like a river. The picture is of abundant peace that compares to a wadi filled with a rushing torrent of water.
ISAIAH—NOTE ON 66:14 to his servants . . . against his enemies. Prosperity will belong to the faithful remnant, but wrath to those who oppose the Lord.
ISAIAH—NOTE ON 66:15 whirlwind . . . flames of fire. That the wrath of God will come to the rebels is expressed in language describing the end-time judgment (cf. 29:6).
ISAIAH—NOTE ON 66:16 slain . . . shall be many. The many who fight against the Lord when he comes to establish his kingdom will die (34:6–7; Rev. 19:21).
ISAIAH—NOTE ON 66:17 sanctify and purify themselves. Sanctification and purification for right purposes are right, but when done for purposes of idol worship, will draw judgment from the one true God.
ISAIAH—NOTE ON 66:18 their works and their thoughts. The Lord was aware of the motivations behind the actions of apostate Israelites (v. 17). gather all nations and tongues. See 2:2–4. Jerusalem will be the center of world attention because of the presence of the Messiah there.
ISAIAH—NOTE ON 66:19 survivors. The faithful remnant of Israel are in view, who had escaped both the persecutions of their enemies and the judgment of God against those enemies (v. 16). Tarshish, Pul, and Lud . . . Tubal and Javan. Tarshish was possibly in Spain, Pul and Lud in North Africa, Tubal in northeast Asia Minor, and Javan in Greece. These were representative Gentile populations that will hear of God's glory through the faithful remnant.
ISAIAH—NOTE ON 66:20 bring all your brothers. As their offering to the Lord, the Gentiles who hear of God's glory will expedite the return of Israel's faithful remnant (43:6; 49:22).
ISAIAH—NOTE ON 66:21 for priests and for Levites. Some of the returning remnant will function in these specialized roles in the services of the millennial temple and memorial sacrifices (cf. Ezek. 44–46).
ISAIAH—NOTE ON 66:22 your offspring . . . remain. National Israel will have a never-ending existence through the millennium, and on into the new heavens and the new earth throughout eternity.
ISAIAH—NOTE ON 66:23 all flesh . . . worship before me. All humanity will participate in worshiping the Lord at stipulated times during the temporal phase of the messianic kingdom.
ISAIAH—NOTE ON 66:24 worm shall not die . . . fire shall not be quenched. The
corpses of those enduring everlasting torment will serve as a vivid reminder to all of the grievous nature and terrible consequences of rebellion against God. In referring to this verse, Jesus referred to the Valley of Hinnom—i.e., Gehenna— where a continually burning trash-heap pictured the never-ending pain of the lost (Mark 9:47–48). See note on Jer. 19:6.
Jeremiah
Jeremiah 1 • Jeremiah 2 • Jeremiah 3 • Jeremiah 4 • Jeremiah 5 • Jeremiah 6 •
Jeremiah 7 • Jeremiah 8 • Jeremiah 9 • Jeremiah 10 • Jeremiah 11 • Jeremiah 12 • Jeremiah 13 • Jeremiah 14 • Jeremiah 15 • Jeremiah 16 • Jeremiah 17 • Jeremiah 18 • Jeremiah 19 • Jeremiah 20 • Jeremiah 21 • Jeremiah 22 • Jeremiah 23 • Jeremiah 24 • Jeremiah 25 • Jeremiah 26 • Jeremiah 27 • Jeremiah 28 • Jeremiah 29 • Jeremiah 30 • Jeremiah 31 • Jeremiah 32 • Jeremiah 33 • Jeremiah 34 • Jeremiah 35 • Jeremiah 36 • Jeremiah 37 • Jeremiah 38 • Jeremiah 39 • Jeremiah 40 • Jeremiah 41 • Jeremiah 42 • Jeremiah 43 • Jeremiah 44 • Jeremiah 45 • Jeremiah 46 • Jeremiah 47 • Jeremiah 48 • Jeremiah 49 • Jeremiah 50 • Jeremiah 51 • Jeremiah 52 Introduction to Jeremiah
Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes
Introduction to Jeremiah
Title
This book gains its title from the human author, who begins with "the words of Jeremiah . . . " (1:1). Jeremiah recounts more of his own life than any other prophet, telling of his ministry, the reactions of his audiences, testings, and his personal feelings. His name means "Jehovah throws," in the sense of laying down a foundation, or "Jehovah establishes, appoints, or sends."
Seven other Jeremiahs appear in Scripture (2 Kings 23:31; 1 Chron. 5:24; 12:4, 10, 13; Neh. 10:2; 12:1), and Jeremiah the prophet is named at least nine times outside of his book (cf. 2 Chron. 35:25; 36:12, 21–22; Ezra 1:1; Dan. 9:2; Matt. 2:17; 16:14; 27:9). The Old and New Testaments quote Jeremiah at least seven times: 1) Dan. 9:2 (Jer. 25:11–12; 29:10); 2) Matt. 2:18 (Jer. 31:15); 3) Matt. 27:9 (Jer. 18:2; 19:2, 11; 32:6–9); 4) 1 Cor. 1:31 (Jer. 9:24); 5) 2 Cor. 10:17 (Jer. 9:24); 6) Heb. 8:8–12 (Jer. 31:31–34); and 7) Heb. 10:16–17 (Jer. 31:33–34).
Author and Date
Jeremiah, who served as both a priest and a prophet, was the son of a priest named Hilkiah (not the high priest of 2 Kings 22:8 who discovered the book of the law). He was from the small village of Anathoth (Jer. 1:1), today called Anata, about 3 miles northeast of Jerusalem in Benjamin's tribal inheritance. As an object lesson to Judah, Jeremiah remained unmarried (16:1–4). He was assisted in ministry by a scribe, named Baruch, to whom Jeremiah dictated and who copied and had custody over the writings compiled from the prophet's messages (36:4, 32; 45:1). Jeremiah has been known as "the weeping prophet" (cf. 9:1; 13:17; 14:17), living a life of conflict because of his predictions of judgment by the invading Babylonians. He was threatened, tried for his life, put in stocks, forced to flee from Jehoiakim, publicly humiliated by a false prophet, and thrown into a pit.
Jeremiah carried out a ministry directed mostly to his own people in Judah, but which expanded to other nations at times. He appealed to his countrymen to repent and avoid God's judgment via an invader (chs. 7; 26). Once invasion was certain after Judah refused to repent, he pled with them not to resist the
Babylonian conqueror in order to prevent total destruction (ch. 27). He also called on delegates of other nations to heed his counsel and submit to Babylon (ch. 27), and he predicted judgments from God on various nations (25:12–38; chs. 46–51).
The dates of his ministry, which spanned five decades, are from the Judean king Josiah's thirteenth year, noted in 1:2 (627 B.C.), to beyond the fall of Jerusalem to Babylon in 586 B.C. (Jer. 39; 40; 52). After 586 B.C., Jeremiah was forced to go with a fleeing remnant of Judah to Egypt (Jer. 43–44). He was possibly still ministering in 570 B.C. (see note on 44:29–30). A rabbinic note claims that when Babylon invaded Egypt in 568/67 B.C. Jeremiah was taken captive to Babylon. He could have lived even to pen the book's closing scene c. 561 B.C. in Babylon, when Judah's king Jehoiachin, captive in Babylon since 597 B.C., was allowed liberties in his last days (52:31–34). Jeremiah, if still alive at that time, was between 85 and 90 years old.
Background and Setting
Background details of Jeremiah's times are portrayed in 2 Kings 22–25 and 2 Chron. 34–36. Jeremiah's messages paint pictures of: 1) his people's sin; 2) the invader God would send; 3) the rigors of siege; and 4) calamities of destruction. Jeremiah's message of impending judgment for idolatry and other sins was preached over a period of 40 years (c. 627–586 B.C. and beyond). His prophecy took place during the reigns of Judah's final five kings (Josiah 640–609 B.C., Jehoahaz 609 B.C., Jehoiakim 609–598 B.C., Jehoiachin 598–597 B.C., and Zedekiah 597–586 B.C.).
The spiritual condition of Judah was one of flagrant idol worship (cf. Jer. 2). King Ahaz, preceding his son Hezekiah long before Jeremiah in Isaiah's day, had set up a system of sacrificing children to the god Molech in the Valley of Hinnom just outside Jerusalem (735–715 B.C.). Hezekiah led in reforms and clean-up (Isa. 36:7), but his son Manasseh continued to foster child sacrifice along with gross idolatry, which continued into Jeremiah's time (Jer. 7:31; 19:5; 32:35). Many also worshiped the "queen of heaven" (7:18; 44:19). Josiah's reforms, reaching their apex in 622 B.C., forced a repressing of the worst practices outwardly, but the deadly cancer of sin was deep and flourished quickly again after a shallow revival. Religious insincerity, dishonesty, adultery, injustice, tyranny against the helpless, and slander prevailed as the norm not the exception.
Politically momentous events occurred in Jeremiah's day. Assyria saw its power wane gradually; then Ashurbanipal died in 626 B.C. Assyria grew so feeble that in 612 B.C. her seemingly invincible capital, Nineveh, was destroyed (cf. the book of Nahum). The Neo-Babylonian empire under Nabopolassar (625–605
B.C.) became dominant militarily with victories against Assyria (612 B.C.), Egypt (609–605 B.C.), and Israel in three phases (605 B.C., as in Dan. 1; 597 B.C., as in 2 Kings 24:10–16; and 586 B.C., as in Jer. 39; 40; 52).
While Joel and Micah had earlier prophesied of Judah's judgment, during Josiah's reign, God's leading prophets were Jeremiah, Habakkuk, and Zephaniah. Later, Jeremiah's contemporaries, Ezekiel and Daniel, played prominent prophetic roles.
Historical and Theological Themes
The main theme of Jeremiah is judgment upon Judah (chs. 1–29) with restoration in the future messianic kingdom (23:3–8; 30–33). Whereas Isaiah devoted many chapters to a future glory for Israel (Isa. 40–66), Jeremiah gave far less space to this subject. Since God's judgment was imminent he concentrated on current problems as he sought to turn the nation back from the point of no return.
A secondary theme is God's willingness to spare and bless the nation only if the people repent. Though this is a frequent emphasis, it is most graphically portrayed at the potter's shop (Jer. 18:1–11). A further focus is God's plan for Jeremiah's life, both in his proclamation of God's message and in his commitment to fulfill all of his will (1:5–19; 15:19–21). Other themes include: 1) God's longing for Israel to be tender toward him, as in the days of first love (2:1–3); 2) Jeremiah's servant tears, as "the weeping prophet" (9:1; 14:17); 3) the close, intimate relationship God had with Israel and that he yearned to keep (13:11); 4) suffering, as in Jeremiah's trials (11:18–23; 20:1–18) and God's sufficiency in all trouble (20:11–13); 5) the vital role that God's word can play in life (15:16); 6) the place of faith in expecting restoration from the God for whom nothing is too difficult (ch. 32, especially vv. 17, 27); and 7) prayer for the coordination of God's will with God's action in restoring Israel to its land (33:3, 6–18).
Interpretive Challenges