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Daily Reading Jeremiah 1-3
Overview from the Bible Knowledge Commentary:
Jeremiah is not a chronological book. Unlike Ezekiel, whose prophecies are arranged in chronological order, Jeremiah often placed prophecies together that are dated years apart.
Jeremiah’s messages were given during times of stress, upheaval, and need. Chapters 1-6 and 11-12 correspond roughly to the time of King Josiah’s reforms. The next major burst of prophetic activity (chaps. 7-10; 14-20; 22:1-19; 26) came when Nebuchadnezzar rose to power. The rest of Jeremiah’s prophecies came at the time of the first deportation to Babylon, the second deportation to Babylon, the secret plot to rebel against Babylon, and the final siege and deportation to Babylon. Chapter 52 was written at a later date.
The book itself gives evidence of multiple stages of growth. That is, Jeremiah, at different stages of his ministry, collected his prophecies and rearranged them in a definite pattern (cf. 25:13; 30:2; 36:2, 32). Jeremiah could have completed the final form of chapters 1-51 after he was taken hostage to Egypt (cf. 51:64). But what about chapter 52? Jeremiah 52, nearly identical to 2 Kings 24:18-25:30, was written sometime after 561 b.c. when King Jehoiachin was released from prison in Babylon (Jer. 52:31). Apparently this last chapter was appended to Jeremiah’s prophecies by the same writer who compiled the Book of Kings. The chapter was added to show that Jeremiah’s words of judgment had been fulfilled and that Jehoiachin’s release foreshadowed God’s promises of restoration and blessing.
Jeremiah 1
1.5 Is written in Poetic form. It echos Psalm 139.16 “My frame was not hidden from you when I was made in the secret place. When I was woven together in the depths of the earth, your eyes saw my unformed body. All the days ordained for me were written in your book before one of them came to be.” In Hebrew poetry, emphasis is built with parallelism (whereas in English we use end-rhym). “I chose you” in the Hebrew is literally “I knew you.” The parallelism here with “set you apart” and “appointed you” make clear that Jeremiah is speaking of his foreordination to be a prophet. For this same nuance of the Hebrew verb see Gen 18:19; Amos 3:2 (NET).”
One more thing, “set apart” is the same hebrew word that gets translated “be made holy.” Jeremiah is a set-apart-person in a set-apart-nation.
•1.5: Jeremiah’s call is filled with wonder and with God’s omniscience. God knows Jeremiah before he is born and has determined to call him as a prophet. (Psalm 139.15-17)
•1.5: While many prophets focused specifically on
God’s people, they often also have a broader
calling. Jeremiah is specifically called to be
prophet to the nations. He will proclaim that God
is God of all and bring judgement against the nations
for their disobedience. (chs. 46-51) never just the God of a single people. As God of
all he makes demands on all nations to follow him.
•1.6: Jeremiah’s responds to God’s call by declaring his inadequacy to be a prophet. His protest
closely resembles Moses’ objection in Exodus 4.10. “But Moses said to the LORD,
"Oh, my Lord, I am not eloquent, either in the past or since you have spoken to your servant,
but I am slow of speech and of tongue." Exodus 4.10 (NIV)Jeremiah also objects to God’s call because he believes he is too young.
•1.8: God assures Jeremiah that he will go with him and rescue him. God does not guarantee
freedom from suffering or death, but God promises His presence to reassure Jeremiah
and to free him from the fear of following God’s call. God also promises his presence
to Moses, he calls Joshua to be bold and courageous for God will be with him, and
-Jesus tells us to go and make disciples knowing that he will be with us to the very end of
the age.
•1.9: God is commissioning Jeremiah and consecrating him to speak the words of God. Peter
writes, “For prophesy never had its origin in the will of man, but men spoke from God
as they were carried along by the Holy Spirit.” 2 Peter 1.21 (NIV)
•1.10: Jeremiah is called to proclaim a message of destruction, but he also announces hope
for restoration in the midst of Judah’s destruction.
1.11-16: Almond Tree and a Boiling Pot
•1.11: “What do you see?” The pictures/images throughout the book of Jeremiah are vivid.
Jeremiah’s message is both heard and seen by the people.
•1.11-12: Picture This: an Almond Tree. Almond trees, one of the first
trees to blossom in the Spring, were commonly grown in Anathoth
and surrounding areas. God is a picture to make it clear that he will
fulfill Jeremiah’s prophetic words soon.
•1.13: Picture This: A Boiling Pot spilling its boiling liquid. The picture
of a boiling pot (a common cooking pot) being tilted from the
north (and on to the land of Judah) is a terrifying
image because it is an image of the
land of Judah being scorched by the boiling
liquid of Babylon.
•1.15: Although Babylon lay east of Judah, the natural roads and
trade route came from the north. Furthermore, because of
where Jerusalem is located topographically, the city is the most
vulnerable to a northern attack.
•1.16: God is pronouncing rightful judgement and punishment on
the people in relation to their covenantal disobedience.
•1.16: hands have made- The people of Judah worshipped gods of
their own making. By worshipping idols, the people of Judah
broke the covenant they had entered into with God. (Exodus 24,
and the Book of Deuteronomy)
1.17: Get yourself ready- this phrase was used to call soldiers to go to war or to prepare
workers for harsh labor. God is calling Jeremiah to get ready for an incredibly difficult
prophetic ministry.
“Yet when I preach the gospel, I cannot boast, for I am
compelled to preach. Woe to me if I do not preach the gospel!” 1 Corinthians 9.16 NIV)
•1.18: fortified city...iron pillar...bronze wall- After warning Jeremiah to not forsake his
call, God assures Jeremiah that he has been given incredible strength. This strength
does not mean an absence of struggles or tears. If Jeremiah is the author of Lamentations
then the words of Lamentations 3 must have been particularly close to his heart, 19
I remember my affliction and my wandering the bitterness and the gall, 20 I well remember
them, and my soul is downcast within me. 21 Yet this I call to mind and therefore I
have hope: 22 Because of the LORD's great love we are not consumed, for his compassions
never fail. 23 They are new every morning; great is your faithfulness. 24 I say to
myself, "The LORD is my portion; therefore I will wait for him." Jeremiah 3.19-24 NIV
Questions for thought and reflection
How does the presence of God give Jeremiah power to live out his call to prophesy to Judah?
God takes his call on Jeremiah very seriously (1.17). Do you think God takes the call he puts
on your life as seriously? Why or why not?
Jeremiah 2
The picture in Jeremiah 2-3.5 is of God taking his people filing for a divorce in a covenantal lawsuit because they have been unfaithful.
• 2.2: God recalls the faithfulness of Israel when she became His bride. The stunning and
ironic claim of Jeremiah is that Israel’s actions in the dessert could be considered faithful
compared to the present state of Judah.
• 2.3: Holy to the LORD...firstfruits were common terms used within Israel’s worship. To be
holy to the LORD meant to be set apart for/dedicated to God’s service. Firstfruits (the
first yield of the harvest) were supposed to be given to God as an offering and to use
them for yourself was to bring a curse upon yourself. The nations who fought against
Israel when the people entered the land faced destruction. (See Deuteronomy 2-3.)
• Worthless (hebel) The word translated as “worthless” is the same word translated as
“meaningless/vanity” in Ecclesiastes.
•By going after hebel Israel became hebel. Israel failed to be
God’s covenant people and became worthless in fulfilling the
purpose for which they were called.
•2.7: The Torah teaches that the land itself can be defiled by
idolatry and injustice. In 2 Chronicles the cleansing of the land is
connected to God’s action of judgement upon Judah. “20 He carried
into exile to Babylon the remnant, who escaped from the
sword, and they became servants to him and his sons until the
kingdom of Persia came to power. 21 The land enjoyed its Sabbath
rests; all the time of its desolation it rested, until the seventy
years were completed in fulfillment of the word of the LORD spoken
by Jeremiah. 2 Chronicles 36 NIV
The New Testament also teaches that the creation longs to be
restored from the effects of human sin. Paul writes, 19The creation
waits in eager expectation for the sons of God to be revealed. 20For the creation
was subjected to frustration, not by its own choice, but by the will of the one who subjected
it, in hope 21that the creation itself will be liberated from its bondage to decay and
brought into the glorious freedom of the children of God. Romans 8. 19-21 NIV
• 2.8: Israel’s priests, those who know the law, rulers, and prophets have all gone astray and
lead the people astray. Note the incredible irony that those who know the Law don’t
know God. In the New Testament, Jesus faced this when talking with the Sadducees
who had memorized the scripture but did not understand its meaning (see Matthew
22.29ff).
• 2.9: Picture This: God takes his people to court and charges them with unfaithfulness.
• 2.19: Awe of me can also be translated “fear of me”. To fear the Lord means to be filled
with wonder, reverence, and awe in from of the living God. Old Testament Wisdom Literature
(Proverbs, Ecclesiastes, and Job) teach that the fear of the Lord is the beginning
of wisdom. The people of Judah have turned away from the fear/awe of the Lord and are
no longer wise.
• Up to this point, each section of prophesy ends with the words, “declares the LORD”, however,
this section ends with, “declares the LORD, the LORD Almighty” (Yahweh of hosts/
angel armies.) Whenever this name for God is used in the OT, it affirms that God is a
glorious king who is ruler over all the kingdoms of the earth, whose rule encompasses
the entire world, and who is over every force or army, heavenly, cosmic and earthly.
Jeremiah 2.20-28: Turn to Idolatry… the Worshiping the gods of Canaan
• 2.20: High Hills and Spreading Trees were places of pagan worship. Canaanite worship
would take place in these locations and often included ritual prostitution.
• 2.21: Israel is often compared with a vine. In John 15 Jesus tells his disciples that they are
the vine and he is the branches. Paul in Romans 3 reminds his gentile readers that they
are wild shoots that have been grafted into the vine.
• 2.23: Valley This is most likely the Hinnom Valley located to the south of Jerusalem where
the Israelites worshiped Baal and Molech. The worship of Molech included child sacrifice.
• 2.24: A female donkey in heat becomes almost violent
and chases after the male donkey.
• 2.26: The leaders who rebelled against God and were
involved in leading the people astray (Jer. 2.8) are
now disgraced along with Israel.
• 2.27: to the wood refers to an Asherah pole, but
Asherah is the female deity. A male deity would have
been made of stone. Jeremiah points out just how
confused the worship of Israel has become.
• 2.28: Each town in the Ancient Near east typically had its
own local deity and occasionally a town was named for the god it worshipped.
Jeremiah 2.29-3.5: The Faithless Bride
The picture of Judah as an unfaithful bride continues in this section of Jeremiah, but Judah
does not recognize her guilt and continues to claim innocence.
• 2.30: God has found his past punishments to be ineffective, now he has to go to the last
step: divorce.
• 2.31: A bride forgetting her jewelry or wedding ornaments is unthinkable, yet Judah had
done the unthinkable--they had forgotten God.
• 2.34: lifeblood...poor This language refers to the oppression of the weak by the poor. The
theme of the strong oppressing the weak is prominent in the prophetic ministry of Amos.
One could defend himself from a robber if that person was breaking into his house, but
the people of Judah had killed without excuse. 1"If a man steals an ox or a sheep and
slaughters it or sells it, he must pay back five head of cattle for the ox and four sheep for
the sheep.2 "If a thief is caught breaking in and is struck so that he dies, the defender is
not guilty of bloodshed; 3 but if it happens after sunrise, he is guilty of bloodshed." A
thief must certainly make restitution, but if he has nothing, he must be sold to pay for his
theft.” Exodus 22.1-3 NIV
• 22.35: The people not only sin but deny their sin.
• 22.36-37: Israel and Judah trusted Assyria and Egypt as allies who would provide for all
their needs; however, Assyria had recently conquered Israel and laid heavy tributes on
Judah. Egypt will disappoint Judah just ask Assyria had failed Israel and Judah.
• “hands on head” i.e. Judah will leave as prisoners.
• God makes it clear that he is control of the nations. Those Israel has turned to for help,
God has rejected--so they will be of no help.
Jeremiah 3
• 3.3: The withholding of rain is a covenant curse designed to draw Judah back to God, but
they have ignored his warnings. Solomon mentions this covenant curse in the dedication
of the temple, 26 "When the heavens are shut up and there is no rain because your
people have sinned against you, and when they pray toward this place and confess your
name and turn from their sin because you have afflicted them, 27 then hear from heaven
and forgive the sin of your servants, your people Israel. Teach them the right way to live,
and send rain on the land you gave your people for an inheritance. 2 Chronicles 6.26-27
• 3.3: The NIV says that Judah has the brazen look of a prostitute. A more literal rendering of
the text is, “you have the forehead of a whore.” When God’s people are completely renewed
and restored to a right relationship with Him, “3No longer will there be any curse.
The throne of God and of the Lamb will be in the city, and his servants will serve him. 4
They will see his face, and his name will be on their foreheads.” Revelation 22.3-4 NIV
• 3.4-5: Judah tries to make amends with God by acting as if they are repenting when trouble
comes, but their heart has not really changed.
Jeremiah contrasts Judah with Israel to show Judah how displeased God is with Judah;
however, God’s call for repentance is present throughout Jeremiah’s message.
Jeremiah 3.6-11: Faithless
• 3.6 Faithless The literal translation of faithless is “backsliding/turning away” from the Lord.
• 3.7-10 In 722 B.C. the Neo-Assyrian Empire conquered Israel and took the people into exile.
Judah witnessed God’s punishment of Israel but refused to return to God. 1 The word of
the LORD came to me: 2 "Son of man, there were two women, daughters of the same
mother. 3 They became prostitutes in Egypt, engaging in prostitution from their youth. In
that land their breasts were fondled and their virgin bosoms caressed. 4 The older was
named Oholah, and her sister was Oholibah. They were mine and gave birth to sons
and daughters. Oholah is Samaria, and Oholibah is Jerusalem. Ezekiel 37.1-4
• 3.10: During the reign of King Josiah a great revival took place within Judah; however, the
revival did not penetrate Judah!s heart, only her outward actions.
• 3.11: To the North (Israel) Israel was more righteous because she honestly admitted her sin
against Yahweh. Judah feigned faithfulness while continuing to run after other gods.
Jeremiah 3.12-18: If You would But Repent…
• 3.12: Return, faithless Israel can also be translated “come back, backslidden Israel.” God
calls those who have turned away to turn back for He will accept them upon return.
Thompson writes concerning this verse, “Here is a beautiful statement of the divine concern
that his people should repent and of his willingness to receive the penitent.”
• 3.15: Shepherd One of the features of restoration would be that God’s people would have
good/faithful leaders and teachers. The theme of faithful shepherds/teachers for the
people is also present in Isaiah. “20 Although the Lord gives you the bread of adversity
and the water of affliction, your teachers will be hidden no more; with your own eyes you
will see them. 21 Whether you turn to the right or to the left, your ears will hear a voice
behind you, saying, "This is the way; walk in it." Isaiah 30.20-21 NIV Jeremiah and
Isaiah show faithful teachers as a blessing God gives to his people. One of the central
tasks of Jesus is being a teacher, and in being a teacher Jesus becomes the fulfillment
of Isaiah and Jeremiah’s promise of a good teacher.
• 3.22-25: In these verses Jeremiah offers a confession containing the sins of the people;
however, if these words were absent of action they would not constitute true repentance
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