"JEREMIAH."   A Series of short studies through the Book of Jeremiah.   FOR HOME OR CLASS USE.     By R. H. BOLL.   (Ten cents each; seventy-five cents a dozen.)   PUBLISHED AND DISTRIBUTED BY THE WORD AND WORK, LOUISVILLE, KY.

      It a testimony to the marvelous power and depth of the Bible in all its parts, that almost any one book in it to which we have given particular study (and in proportion to the amount of faithful and true study we have put on it) begins to seem to us the most wonderful of them all. The fact is that each has a glory and an excellency all its own; and that each touches the heart and mind from its own side and angle. Except for this recognition, one would want to say that "Jeremiah" is surely the greatest of the Old Testament books. It truly is--in its place, for its purpose. It has a peculiar appeal. Israel is already in captivity. Judah, and Jerusalem is swiftly sweeping to her doom. God is stern and heart-broken. He picks to represent Him, a man who combines a woman's tenderness with an unyielding, unflinching, faithfulness to duty and justice, which seems as cold and hard as steel. Jeremiah has a task, the performance of which causes him the bitterest sorrow. He is "the prophet with the iron hand and the bleeding heart." Judah and Jerusalem; Jeremiah; God--these are the gigantic themes of this wonderful prophecy.

      STUDY 1. Historical Setting. In no book is the historical background more necessary. Jeremiah's work begins in the 13th year of Josiah, and continues through the reign of the four succeeding kings until and into the captivity. Study 2 Chron. 34, 35, 36. Try to realize the situation.

      STUDY 2. Jeremiah's Call and Commission. Jeremiah 1. Verses 1-3 are introductory to the greater part of the book. Note "the words of Jeremiah.  . . to whom the words of Jehovah came." When did Jeremiah really begin? 25:3; comp. 2 Chron. 34:3. Jeremiah's call to the prophetic office. Vs. 4-10. Comp. Gal. 1:15, 16. On what plea did he try to decline? Comp. Moses' excuse. Exod. 4:10-12. What is the Lord's answer? What is specially enjoined on God's servant? Vs. 8, 17. Comp. Josh. 1. What is to prevent fear? V. 8. Comp. Matt. 28:20. (What does the word "fearful" in Rev. 21:8 mean?) Note carefully what Jehovah puts in Jeremiah's mouth--and comp. John 17:8; 1 Cor. 2:13. In what sense is v. 10 meant? The assurance. Vs. 11, 12. The almond-tree, because it was the first herald of spring, was called the "watcher-tree." The need. Vs. 13-19. There was a threatening disaster. A caldron boiling, tipped southward, ready to pour its destroying flood upon all the land. "Therefore" (v. 17) Jeremiah must speak without fear or favor, all that God commands him. Why? See 26:2, 3. Comp. Ezek. 3:16-21. With v. 19 comp. Acts 26:17, 22.

      STUDY 3. Pleading with Backsliders. Jer. 2. Jehovah reminds Jerusalem of her first love (Rev. 2:4, 5). For what fault of His had they now forsaken Him? They remembered not His past goodness and care, but requited him evil for good (Ps. 78:42). Note verse 8; can men even handle God's holy things and [2] His very word, and yet not "know" Him? 1 Sam. 2:12. With last clause of v. 8 comp. Isa. 48:17 and 1 Kings 18:26. He contrasts the heathen's loyalty to his idols, v. 11. Jehovah is His people's chief glory, their ornament and excellency (v. 32; Deut. 4:7). Mark esp. v. 13--an error that makes heaven stand aghast and dumbfounded, v. 12. Alas, how common! V. 17, 19 account for Israel's pitiful estate. Now they run to Egypt and Assyria for help to quench their thirst with the waters of the Nile and Euphrates (as it were), v. 18. Was not God their Redeemer of old? Comp. v. 22 with Ps. 51:7. Yet all the while they plead "not guilty," vs. 23, 35. Their hardened unbelief, v. 25. Comp. Isa. 22:12, 13. With v. 27 comp. Judg. 10:10-13. What did they have to break loose from? V. 31. With v. 35 comp. Prov. 28:13; 1 Cor. 11:31.

      STUDY 4. Jehovah's Entreaties and Warnings. Jer. 3-4:4. Note verses 1, 14, 20, Jehovah's relation to the people. His mercy would forgive even the unpardonable (v. 1, 4). Of whom does the prophet speak in v. 6? When? What did God do to Israel (the ten-tribe kingdom), v. 8? Was Judah all the guiltier for having seen this, and paying no heed? God then holds men responsible for the warnings and lessons they have had. What did Josiah's reformation (2 Chron. 34, 35) amount to, after all? V. 10. As often happens the (apparently) worse sinner was the less guilty, v. 11. How touching God's appeal and invitation, vs. 12-14! Where was Israel then? V. 12; 2 Kings 17:6. Did they return then? Have they ever so returned? Will they? With v. 15 comp. Isa. 1:26 in its context. (From Judah's captivity, which had not yet occurred, the ark disappeared. No one knows what became of it). In that glorious Restoration, Jerusalem shall be called "the throne of Jehovah." (Isa. 11:4; 4:5; 60:1-3). Judah and Israel, now evermore united, come from whence? and go whither? Vs. 17, 18. The prophet hears the voice of penitent Israel, mingling with Jehovah's gracious home-call. They have learned their lesson. (Vs. 21-23. Comp. Hos. 14:1-4; Ps. 121). With v. 25 comp. Ezek. 36:31; also Lev. 26:40-42. It is a full confession. Upon Israel's return hinges the blessing of the nations, and God's world-wide glory; 4:1, 2. Cp. Rom. 11:12, 15. A call for genuine repentance in 4:3 (see 3:10; Joel 2:12-14); 4:4 does not clash with Deut. 30:6. Our faith responds to God's call; His part it is to fulfill our desire and step of faith with power. (2 Thess. 1:11). We make us a new heart; He gives us a new heart (Ezk. 18:31; 36:26). We turn; He turns us (Acts 3:19, 26).

      STUDY 5. Judgment at hand. Jer. 4:5-6:30. Read these three chapters through. Would Jeremiah under those circumstances be charged today with being a pessimist?--See the prophet's plaintive answer to Jehovah in 4:10. (For explanation see 14:13, and God's answer in 14:14). The breaking judgment is not remedial but retributive, 4:11--but a last chance of escape "even now," v. 14, Joel 2:12. Note vs. 18, 22. With vs. 23-26, cp. Ps. 46:8; Isa. 13:9-13. V. 27 provides for the Remnant; cp. [3] 5:10, 18. There was not then sufficient salt to save Jerusalem, 5:12 (Gen. 19:32; Isa. 1:9). "See the wicked optimism of 5:12. They still affect innocence, 5:19. Consider the last clause of 5:25; and the awful situation of 5:30, 31. In 6:1-3 the prophet speaks; in 4-6 the enemy; in 7, 8 the Lord. What is your attitude toward God's word? 6:10. Note the false optimism of 6:14. Memorize Jehovah's invitation, 6:16. With 6:20 comp. 1:10-16; 1 Sam. 15:22. In 6:27-30 Jehovah speaks to Jeremiah.

      STUDY 6. The Temple-Gate Sermon. Jer. 7. How far does this sermon seem to extend? (See vs. 27, 28; but possibly, as far as 8:17). What were they trusting in? (Is this a common and easy error? Isa. 1:10-16; Matt. 3:8-10; Rom. 2:17-27; 2 Tim. 3:5; Rev. 3:1, 2, 17.) On what condition only would the temple be a blessing to them? Does this apply also to those who, claim to have the true doctrine, belong to the right church, to be sound in faith and worship, but who walk in falsehood, or sensuality or covetousness and lovelessness? On Shiloh (v. 12) see Psa. 78:49-62; as to the destiny of this temple, 1 Kings 9:3-9. Why was it useless to intercede for the people? 16-20. Regarding sacrifices (21-26)--are they as important as obedience, or could they take the place of obedience? 1 Sam. 15:22. How did God show sacrifices a secondary matter? Comp. Ps. 51:16-19; Amos 5:21-24. What effect did God anticipate? V. 27. Why then preach it? Ezek. 2:7. In whose sight did they do evil? V. 30. Did they look at it that way? 8:8. But God's verdict stands.

      STUDY 7. The Passing of the Last Chance. Jer. 8 and 9. It seems that they might have turned sometime. But this long lane knew no turning: their evil course was settled. Yet see their self-deception, v. 8; and note specially v. 9, so true today! Who spoke as in v. 11? and why? Luke 6:26; 2 Tim. 4:3. So do they today. If they had been ashamed (v. 12) there might have been a hope. On v. 13 remember 4:27. Their optimistic expectations are terribly disappointed, v. 15. Memorize vs. 20, 22. What is the answer to the first two questions on v. 22? What of the third one? Mark the spirit and feeling of Jeremiah in delivering these denunciations 8:18; 9:1. What marks the true knowledge of God? 9:3, 6, 24; 1 John 2:3, 4. Note v. 8--too common now among professed Christians. On v. 14, Ps. 81:8-12. 9:16 is prophetic and fulfilled, with the reservation indicated in Jer. 30:11. Memorize 23, 24. In vs. 25, 26 all the outwardly circumcised who have no circumcision of heart are classed together. Cp. Rom. 2:25-29.

      STUDY 8. Jehovah the King. Jer. 10. Verse 2 is a greatly needed warning today. This is again a day of superstitions--astrology, fortune-tellings, signs, lucky and unlucky days, etc.--remnants of heathenism. We need consider no omens; but God only must be our sufficient confidence. Comp. v. 5 with Isa. 46, and Zeph. 1:12. Mark especially vs. 6, 10. Verse 11, an announcement to the Gentiles everywhere, is put in Gentile [4] language (Aramaic: see Rev. Ver. margin). Comp. with this Ps. 86:8-10. What is God called in v. 16? Vs. 19-22. Jerusalem's lament (anticipated). Memorize and keep forever in mind v. 23.

      STUDY 9. The Wickedness of Judah. Jer. 11, 12. This word came to Jeremiah, God's spokesman, addressed to all Judah. On v. 3 see Deut. 27:26 and Gal. 3:10. They walk without any regard to the Covenant, vs. 8-10. But now the judgment slumbereth not and lingereth not. Her own Friend and Helper will execute it, vs. 16, 17. In vs. 18-23 Jeremiah has discovered a plot against himself. How did he find it out? Such is the faithful prophet's reward (Gal. 4:16). With v. 21 comp. Amos. 2:12; 8:11, 12. Over what is Jeremiah puzzled in 12:1, 2? This has always been a heavy question to God's people. Read thoughtfully Ps. 73 and 49 on this; and Mal. 3:13-4:3. What is God's reply? Vs. 5, 6. The doom of Judah is foretold in vs. 7-13. The last paragraph of ch. 12 refers to Judah's "evil neighbors," and has wide prophetic meaning. Judah's exile comes first, then theirs. In the latter days there is a restoration for them; and if then these neighbors will learn the ways of Jehovah from the restored Israel, then they shall be built up "in the midst of the people" (for Israel will possess all that country, Isa. 11:14); but if still rebellious their destruction follows:

      STUDY 10. The Linen Girdle. Jer. 13. Why have the prophet to buy the girdle and to make a long toilsome journey twice? Would that pay if it aroused their interest and would cause them to give some attention to the Lord's message? Why a girdle? Why hide it at the Euphrates? (See where Babylon is located). The sign of the bottle--vs. 12-14. Just as a wine-bottle is made to put wine into, and shall certainly be so used, so this people had become a vessel of folly and wrath, fitted to destruction. The last appeal, vs. 15-17. And yet, for all that, they did not remotely realize their guilt and abject condition. v. 22. Sin blinds the mind until evil-doers brazenly justify themselves in the very face of God. Note v. 23. This shows the hopelessness of sin ingrained by long practice. Yet remember Matt. 1:21 and John 3:5. Jesus gives new life.

      STUDY 11. "Concerning the Drouth." Jer. 14 and 15. Description, vs. 1-6. Jeremiah intercedes, vs. 7-9. He does not plead any desert of Israel, only that God might work for His name's sake--for "we are called by thy name." Jehovah's reply, vs. 10-12, takes up Jeremiah's figure of the wayfarer in v. 8. ("Come not to sojourn, but abide with me!") He refuses to hear, for reasons stated in 15:6, 7. Jeremiah objects, that the prophets have promised relief and peace. (v. 13; comp. 4:10). Jehovah declares that the prophets have lied, and they and their dupes shall alike fall under terrible retribution, vs. 14-18. Again, Jeremiah pleads and intercedes, vs. 19-22; and Jehovah again refuses, 15:1-9. With v. 3, comp. Ezek. 14:21. Jeremiah's bitter complaint, v. 10. It is certainly not easy nor pleasant to bear such a message--now no more than then; and many avoid the obligation and become [5] "optimists" to please the world. The Lord reassures Jeremiah, vs. 11-14, reminding of the promise of strength, Jer. 1:18. Jeremiah resumes his complaint, vs. 15-18. To him, as to John, the word of God was sweet, but entailed much bitterness. Rev. 10:9-11. In vs. 19-21 it appears from Jehovah's reply to Jeremiah, that the latter had faltered in his duty; with a second reminding of 1:18. Lord grant faith to thy servant, and boldness to speak all thy word!

      STUDY 12. The Sign of the Unmarried Prophet. Jeremiah 16. His refusal to marry, and abstinence from social enjoyments (v. 8) would create attention and lead to inquiry which would give him opportunity to deliver his heavy message. Next, the people would want to know why Jehovah would punish them so severely. (v. 10). Such is the blinding effect of sin that those who are steeped in it often imagine themselves very good and comparatively innocent people. But Jehovah declares their sin to them. vs. 11-13. After the judgment comes restoration for Israel. He does not cast them off world without end. But significantly the day of restoration finds them scattered over all the earth and this restoration, a far greater display of God's power than their deliverance from Egypt, will eclipse the memory of the latter. This is one of God's unfulfilled promises, as it were, an unredeemed pledge. The promise is made in full recognition of their evil ways. (v. 17). With v. 18, comp. Isa. 40:1, 2. In view of God's mighty ways in judgment and future glory, Jeremiah breaks forth into prayer. vs. 19, 20.

      STUDY 13. The Sin of Judah, and Sundry Lessons. Jer. 17. Their sin, indelibly engraven, has become their "character;" and their very worship bears its tracings. (v. 1). Memorize vs. 5-8. Comp. Ps. 146 and Ps. 1. Verse 9 describes the carnal heart. Only Jehovah can fathom its depth of deceit and corruptness. With an expression found in v. 13, contrast an expression found in Luke 10:20. Jehovah alone can truly heal, Hos. 5:13 and 6:1; He alone can truly save. (v. 14). With v. 15 comp. Isa. 5:19; Am. 5:18. On one point (the Sabbath-law) Jehovah tests them out, and they refuse to hearken. (vs. 19-27). Just what is meant by "the throne of David" in v. 25? Does it always carry that meaning?

      STUDY 14. The Lesson from the Potter's Shop. Jeremiah 18. What would God cause Jeremiah to hear? v. 2. See carefully what the potter did, and the application made of it. How does this differ from the similar reference in Rom. 9:21? (The point there is God's right to select a part of the nation for a vessel unto honor; but here the potter's right and power to use the clay (the Nation) according to its fitness.) Verses 7-10 lay down a law of God's dealings. However unconditional and certain of their accomplishment God's purposes are in the long run, the destiny of any particular individuals or any one generation depends on their attitude toward God. He has never abandoned His purpose toward Israel (Rom. 11:29); and though many generations of them be cast off because of their disobedience, God is biding [6] the time (which will certainly come) when Israel shall nationally acknowledge Him; that then He may fulfill His gracious object with them, and the promises made to their fathers. (Deut. 4:25-31; Rom. 11:12, 15, 26-32). Thus the conditionality set forth here (vs. 7-10) is always true, however absolute and unconditional God's ultimate purpose is.--The lesson is made the occasion of a call to repentance, but they refuse, vs. 11, 12; and God utters His disappointment and their sentence, vs. 13-17. Jeremiah's enemies again plot, and Jeremiah prays against them. vs. 18-23. This invoking of the Divine justice and retribution upon these who were the enemies not of the prophet personally, so much as of the word of God, and of the true interests of the beloved nation, is fitting in the age of Law. In this day of grace it is otherwise, Luke 23:34; Acts 7:60. (But see even in the New Testament, 1 Thess. 2:14-16; 2 Tim. 4:14; Gal. 5:12; Acts 13:9-11).

      STUDY 15. The Sign of the Earthen Bottle; Jeremiah's Distress. Jeremiah 19 and 20. A denouncement of doom upon Jerusalem, vs. 1-9, illustrated by the breaking of the earthen bottle, vs. 10-13. That he meant the city and the people of that generation, and not for ever, is evident. Some have used this passage (in contradiction of a multitude of plain promises of Jerusalem's and Israel's final and great restoration) to prove that the Jew is (nationally) forever cast off. This is of course not a righteous nor reasonable way of dealing with scripture. The bottle can not be made whole again, and their hurt is "incurable;" nevertheless Jehovah gathers them again from all lands and restores health to them. (Jer. 30:10-17). With men this is impossible, but with God all things are possible.--Pashhur lays hands on Jeremiah, 20:1-6. Jeremiah breaks down under his trials, vs. 7-18. He feels keenly the hatred, contempt, derision which on account of God's grievous messages he has to endure. Nor can he keep still; if he tries, the word of the Lord becomes as a burning fire within him. (v. 9). Finally, he breaks down and, like Job, curses his day. (Job 3). But Jehovah does not forsake His servants.

      STUDY 16. The Answer to the Committee, and a Message to the King. Jeremiah 21, 22. Note who was sent, vs. 1, 2, and from whom, and for what. The answer to the inquiry is unflinching prediction of evil. Imagine the danger and hatred incurred on account of such a suggestion as vs. 8-10. To the King of Judah, a fearless message of the doom of Shallum, of Jehoiakim, and of Coniah (or Jeconiah, or Jehoiachin). The latter so far as the throne of David was concerned, was to be childless--proof in itself that Jesus could not be heir of David's throne by direct lineal descent from the royal ancestors, but only by legal right through His foster-father Joseph who was the heir of the royal line. See genealogy, Matt. 1. But Jesus was of David's seed, after the flesh through David's son Nathan, who was (necessarily--else we have no actual genealogy at all of Him) the forefather of Mary, the mother of Jesus, through Heli, who was [7] father of Joseph (in the sense of father-in-law, a common term among the Jews, especially since they avoided female links in a genealogy). Luke 3:23, 31.

      STUDY 17. "Concerning the Prophets." Jeremiah 23. The first eight verses are a prophecy of restoration. With vs. 1-4 comp. Ezek. 34. The Name of that "righteous branch" of David will be "Jehovah our Righteousness." In Him--clothed in Him--the people are righteous--acceptable to God. He takes away their sins and wraps them into His own spotless purity. (1 Cor. 1:30, 31; Phil. 3:9). The Restoration will be the result of this national acceptance through Christ. Concerning the Prophets. Jeremiah staggers under the awful revelation of the state of God's people. vs. 9-15. Just as the false prophets of Samaria had done, hastening the downfall of Israel, so are the prophets of Jerusalem hastening the doom of Judah by their comforting of evil doers in their iniquity, and crying "Peace, peace," when there is no peace (vs. 13-15); and so are the worldly preachers of our day hastening the day of calamity. The nature of the false prophets' teaching may be gathered from vs. 16, 17. The truth by contrast, is seen in vs. 19, 20. These prophets were self-appointed and frauds; had they been true prophets they would have denounced sin and insisted upon repentance. (vs. 21, 22). No man or doctrine that winks at sin is of God. The omnipresent God has seen and heard them. By preaching their deceits and dreams they stole away the word of God from the people; vs. 23-32. Mark esp. vs. 28, 29. With v. 31 comp. Deut. 18:20. In a time of crisis Satan (as well as God) is especially active, and false prophets appear. (Comp. Matt. 24:24). We also are living in a day of crisis. The last paragraph of this chapter is God's protest against their scornful pun upon an otherwise correct term--"the burden" (or, "oracle") of Jehovah. They played upon the word "burden," and mockingly asked Jeremiah (as it were) "Well, what sort of burden from Jehovah have you got this morning to load us up with?" Vs. 33-40.

      STUDY 18. The Captivity of Israel and the Doom of the World. Jeremiah 24, 25. The Two Baskets of Figs. This was virtually a call to the people to surrender willingly to God's judgment, and go with Nebuchadnezzar into the Babylonian exile. The promise of the great Restoration was for those exiles, rather than for those who remained behind. The sentence upon Judah, formally announced, 25:1-11; and after seventy years, the punishment of Babylon. The cup of staggering, of which all nations must drink, vs. 15-38. The fate which befell Jerusalem is but the pledge of what shall befall all the world, v. 29. This prophecy reaches onward to the End, and is even today in process of fulfilment. Inevitably the nations will be sucked into the whirlpool of universal war and the whole world must be judged for its iniquity. Recall here 23:20. The book of Revelation describes the final judgments ("seven seals," "seven trumpets," "seven bowls,") which are poured out upon the earth until the wicked be no more, and Jehovah alone is exalted. Isa. 2:11; Ps. 46:8-11. [8]

      STUDY 19. The Prophet's Danger and Deliverance.--Jeremiah 26. (1) The command to Jeremiah, vs. 1-3. Why should he take pains to transmit the message carefully and faithfully? Has this a bearing on the preacher's work today? Comp. Acts 20:21, 26, 27; 2 Tim. 4:1, etc. (2) The Message, vs. 4-7. Recall what was said about Shiloh, in chapt. 7. (3) The priest and prophets raise a mob to kill Jeremiah. Note the "Why?" in v. 9--why had he? (4) Jeremiah makes his defense before the princes, vs. 10-15. (5) The princes vindicate him vs. 16-19; which is not the only time that civil rulers showed more justice, mercy and good sense than religious leaders. Note in v. 19, that in obeying a man not only does right himself, but sets a precedent. (6) The fate of Uriah, vs. 20-24. His mistake probably lay in his fear and flight (v. 21). But his fate showed how dangerous was the path of Jeremiah. Yet remember 1:18, 19, and comp. Acts 26:17, 22.

      STUDY 20. God Announces Nebuchadnezzar's Supremacy, and Warns Against Contrary Prophecies.--Jeremiah 27, 28. God asserts His sovereign right over the nations (Acts 17:26; Dan. 4:17), and gives supremacy to whom He pleases. The nations must bow to this. While Satan is now and as yet "the prince of this world" (Luke 4:4-6) God has never abdicated His supreme throne (Ps. 103:19); and though Satan rules, God. overrules. In the end He will set His King upon His holy hill of Zion (Ps. 2) to whom the whole world shall bend its knee.

      The scourge of the false prophets who hold out optimistic prospects was then, as it is now, a hardening judgment, to hasten the day of retribution, v. 15; cp. 2 Thess. 2:11, 12. The false prophet Hananiah, chapt. 28. Jeremiah's collected attitude and courteous dealing toward this false prophet are remarkable. He is more than willing that good should come to the people, v. 6; but shows that his (Jeremiah's) message is in line with the warnings of former prophets, v. 8. Hananiah then took the yoke off Jeremiah's neck and broke it in symbolic action. God's reply to Hananiah, vs. 12-17.

      STUDY 21. The Letters to the Exiles. Jeremiah 29. Note to whom this was sent; also the historical reference, v. 2. (Recall the history. After Josiah's lamented death who reigned? Jehoahaz, Jehoiakim, Jehoiachin (Jeconiah), Zedekiah--note how they were related. Had Nebuchadnezzar come up to Jerusalem before this? 2 Chron. 36:5-7; Dan. 1:1, 2. Read 2 Chron. 36 carefully). Jeremiah's inspired counsel and warning to the exiles, vs. 4-9. The length of the captivity plainly declared, v. 10. Verses 11-14 have limited reference to this first restoration; but apply fully to the final, great restoration. V. 11 esp. explains the whole of God's dealing with Israel. Recall the two baskets of figs in ch. 24: God speaks regarding both in this chapter. Concerning two false prophets, vs. 21-23. Note the three counts against them, v. 23. Comp. 2 Pet. 2:1, 2, 14, etc. The punishment of Shemaiah (another false prophet) for impudence and rebellion, vs. 24-32. [9]

      STUDY 22. Israel's Blessed Future. Jeremiah 30. This prophecy was to be written in a book, for evidence and testimony for a future day. Mark three distinct promises in v. 3. (1) Release of both Israel and Judah from captivity; (2) their return to the land Jehovah had given to their fathers; (3) their possession of that land. None of these three have been fulfilled. A small remnant of Judah only returned from Babylon; apart from that there has been nothing like a tribal restoration of any of the twelve tribes. Moreover these who returned have never to this day possessed the land. (Neh. 9:36). This prophecy awaits its certain fulfillment (Jer. 1:12; 32:42). The great tribulation, vs. 4-7. The Scriptures show that Israel's darkest hour will be just before the dawn of her glorious day. Her distress described vs. 5, 6. The unparalleled day of trouble, and its issue (Dan. 12:1, 2). The final deliverance and restoration, vs. 8-10. None of these predictions have been fulfilled. God's gracious promise to Israel, kept all these centuries and in process of fulfillment now, v. 11. Israel's miserable estate, past all (human) help; but God's clear promise vs. 16, 17, as yet unfulfilled. The rebuilding of the city, and restoration of their kingdom. With v. 21 and v. 9, comp. Hos. 3:4, 5. This prince of theirs shall have the priestly right of access to God (Jesus Christ is not today the accepted Ruler of any nation on earth, least of all Israel's. A spiritual people, taken out from among the nations, is called His bride--like Joseph and Moses in their rejection found them a foreign bride. She shall reign with Him in that day of glory, Rev. 2:27; 3:21). But a terrible and thorough-going day of judgment and judging must precede, vs. 23, 24.

      STUDY 23. The Remnant of Israel. Jeremiah 31:1-30. V. 1. At what time? See 30:23, 24. In the day of the world's retribution (cp. Isa. 13, 14; Joel 3). Note the sweeping statement: "All the families of Israel" which is even stronger than is all the tribes." Had he not been their God? Hos. 1:9. V. 2. A remnant only. Ezek. 20:33-38 explains. But the remnant, though small in proportion, is not small in number, v. 8. The certainty of the prospect rests upon God's unchangeable love for the nation of Israel, v. 3; Rom. 11:28, 29. Therefore He never abandoned them, but chastens them, 30:11; Isa. 27:7, 8. Her happy restoration is sure, Vs. 4-6. Note that it is the hills of Ephraim, the mountains of Samaria (which have never yet been repossessed). Cp. 50:19. Penitent Israel comes from all the ends of the earth, vs. 7-9. Jehovah was the One who scattered them; He and He alone can and will bring them back, vs. 10-15, and that as thoroughly as He scattered them, and kept them afterward. Rachel's Lamentation and Comfort, vs. 15-20. This passage is quoted in Matt. 2:18. Its use there is allusive--an incidental, figurative instance of Rachel's (representatively the mother of Israel) sorrow, Her bereavement was not to be [10] forever; her captive children are again to return to their land some day. The prophet hears Ephraim's (the "ten tribes") penitential speech, vs. 18, 19: and God's answer, v. 20 shows His heart toward them. As they went, so shall they come again, vs. 21, 22. In connection with vs. 23-25 read Ps. 126. It was a happy, dream v. 26, but far more than a dream. Num. 12:6; cp. Matt. 1:20. The new sowing, vs. 27, 28. See Hos. 2:21-23; "Jezreel" there means "Sowing of God." In those days it will not be as now, that the consequences of the fathers' sins brought misery upon the children (Matt. 27:25) but in that happy day if any man suffers it will be his own fault only. vs. 29, 30.

      STUDY 24. The New Covenant. Jer. 31:31-40. (See also Heb. 8:6-13). With whom does God make this New Covenant? Ans. With both the houses of the nation of Israel, v. 31. Why then have Gentiles a share in it? Ans. It is pure, uncovenanted mercy. Rom. 15:8, 9. For we had no rights or claims thereto. Eph. 2:11, 12. We are today partaking of the root and the fatness of their (Israel's) Olive tree, and are upborne on its root. Rom. 11:17, 18. We are today enjoying a peculiar privilege and receiving the spiritual blessings of the covenant which thus far (but not for ever) is rejected by Israel nationally. The characteristics of the New Covenant. (1) It is essentially different from the covenant of Sinai. Deut. 4:13; Gal. 4:21-31. (Note, it was not on God's side, but on Israel's that that covenant was broken). v. 32. (2) It does not stand in an outward law of commandments; but God's laws will be engraven upon their very hearts and minds: He will give them a disposition to love and obey Him. 32:38-40; Deut. 30:6; Ezek. 36:24-28. Ques. How can this covenant be made with Israel "in those days," and "after those days" both? Ans. The prophet thus intimates the national rejection by Israel of this covenant at its first offer. In the meanwhile individual Jews (and Gentiles) accept it and enjoy its spiritual blessings in the One Body, the church, Eph. 2:13-18; 3:5, 6; which situation was a mystery unrevealed until it came to pass. (3) The full and complete remission of sins is given to each member of this covenant, thus involving personal dealing with and therefore knowledge of their gracious Father. v. 34. Contrast Heb. 10:1-4. Ques. What do we have in the New Covenant? Ans. The remission of sins (Eph. 1:7) through the Blood (1 Cor. 11:25); the circumcision of our hearts, (Col. 2:11-15); the will of God in our hearts, (Rom. 8:4; 2 Cor. 3; Phil. 2:13; Heb. 13:20, 21); sonship, (Gal. 3:26, 27) and the Holy Spirit of promise. (Gal. 4:6; Eph. 1:13, 14).

      The rest of this chapter contains a solemn reiteration of God's purpose to preserve Israel as a nation as long as the earth remains (cp. Gen. 8:22); and some details concerning the great future rebuilding of Jerusalem.

      STUDY 25. Jeremiah's perplexity. Jeremiah 32. Jeremiah is a prisoner. Who had imprisoned him? Why? vs. 1-5. These utterances of Jeremiah's seemed contrary to the temporal interests of the government, but they were God's word. The purchase [11] of the field (vs. 6-15) and the preservation of the deeds, was a symbolic act, signifying the certainty of the Restoration, vs. 14, 15. But Jeremiah was sorely perplexed now. All along he had prophesied utter destruction and captivity, and now he is ordered to buy a field. Would it not seem to the people that he did not believe his own prophecies? Might they not justly doubt his uprightness? And how was this action to be reconciled with God's other teaching? Thus does the Lord try our faith. Jeremiah does what any child of God ought to do with his perplexities, vs. 16-26. In his prayer does he cast doubt on God's power to do as He said, impossible though it may seem? On what does he base his petitions? (vs. 18-22). Note the confession, v. 23. The perplexity is stated in vs. 24, 25. Jehovah's answer, vs. 26-44. Cp. 33:2, 3. Note that the prophecy has specific reference to "this city." Has v. 37 ever been fulfilled? With vs. 38-40, comp. 31:33, 34. (Contrast 2:19 with 32:40). No such covenant was instituted with Israel at the return under Ezra and Nehemiah after the Babylonian captivity: it is yet future. V. 42 is the keynote, setting forth the manner in which God fulfills His threats and promises toward Israel. Let all take note of it.

      STUDY 26. The Hope of Jerusalem. Jer. 33. Note again that God speaks of "this city" and none other, v. 4. Note "as at the first," v. 7. Cp. Isa. 1:26; Mic. 4:8. This is all said in full foreknowledge of all Jerusalem's terrible sins, v. 8; cp. Isa. 40: 1, 2. With v. 9 cp. Ps. 126:2. Note the definite identification in vs. 10, 12--"this place which is waste" "the streets of Jerusalem which are desolate"--this is the place and the city which is to be restored--and that not in the meagre and pitiful measure of the first return. With "perform" in v. 14, cp. 1:12. All this to be fulfilled in the days of the Messiah, vs. 15, 16. At His first coming they rejected Him, Luke 19:11-14. He is in heaven now until the time of this great restoration, Acts 3:21. Judah has never been "saved" nor has Jerusalem "dwelt safely;" but in that day, when she is clothed in the righteousness of Christ, it shall be so. Vs. 17 is plain, but v. 18 presents a great difficulty. (Also v. 22). The teaching of the New Testament, especially in Hebrews, would lead to the conclusion that the Levitical service was forever abolished. But the language here is positive, explicit, and guarded by solemn assurance. From words as plain as these there is no appeal. We will, like Jeremiah in his perplexity, lay the matter before God and leave it there, assured that He knows the solution of the difficulty; that He will not evade His word through Jeremiah, nor nullify His word in Hebrews. We accept it all, and leave the reconciling to Him. I might offer here what, in my judgment, is a fair solution, but prefer to leave the problem as it is. An honest difficulty is better than a cheap explanation, and much better than the denial or crippling of God's plain statements. Vs. 23-26 have not been fulfilled as yet, but God solemnly pledges the fulfillment.

      STUDY 27. Zedekiah's Breach of Faith. Jer. 34. It may well be that this promise, (vs. 4, 5) was made to Zedekiah when [12] he had covenanted to proclaim liberty to the Hebrew servants; and was rescinded when he turned from his good purpose (v. 11) on the principle of Jer. 18:7-10 and 1 Sam. 2:30. A good illustration of the idea of repentance, both toward God, and away from God, is seen in vs. 15, 16. The solemn covenant-ceremony of cutting the calf in twain and passing through between the parts, explains Gen. 15:9-18. What caused that resolve to do God's will? and what caused them to turn from it? V. 7; 37:5; and 34:22 furnish the answer. In distress they promised; when relief came they turned back.

      STUDY 28. The Rechabites. Jer. 35. The fidelity of the descendants of Rechab to the wise guidance of their father, set in contrast with the disobedience and contempt shown by Israel toward their God. Note v. 17--their fate was not sure even after it was announced to them, till by their conduct they made it so. But the filial loyalty of the Rechabites is blessed. How much more would faithful obedience to God have been!

      STUDY 29. Cutting the Word of God into Shreds. Jer. 36. Why did not Jeremiah deliver this message in person? V. 5. Comp. 2 Tim. 2:9. Why must he be careful to write "all the words?" Vs. 2, 3. It was no pleasure then to Jehovah to destroy them. How much rather He would have forgiven! Recall here 26:2, 3. The only way to help men and turn them to repentance is to speak God's word to them faithfully. (23:22, 28, 29). Note that the very words were Jehovah's, vs. 6-8. The first effect, v. 16. Verse 18 illustrates how most of the inspired writings of the New Testament were penned. The effect upon the king (vs. 23, 24) when the word of God does not save and help, it hardens. To cut up and burn the Book does not destroy the Word of God. The roll was promptly re-written with much added. (vs. 27, 32). But for the indignity done to this Word Jehoiakim and his proud servants get bitter judgment. (vs. 30, 31). (See on 22:30).

      STUDY 30. Jeremiah's Imprisonment. Jer. 37, 38, 39. Verse 5 tells of an important crisis which seemed to give the lie to Jeremiah's prophecy. But a further message dispelled the false hope. (vs. 6-10). On what pretext was Jeremiah imprisoned? (vs. 13-17). Zedekiah secretly enquires of him. The princes count him a menace to the interests of the government in the conflict with Babylon, and demand his death--to which demand Zedekiah weakly yields. (38:4-6). Note the last words of 38:6. Comp. Ps. 69:1, 2, 14, 15. Ebed-melech showed faith and love at great risk. This is the kind of faith Rahab had; and comes in for the reward mentioned in Matt. 10:41, 42 and 25:34-40. Zedekiah has another secret interview with the prophet. Zedekiah's feet are in danger of sinking into a worse mire than that Jeremiah sank into. (vs. 21-23). Jerusalem falls. Jer. 39. But Ebed-melech the negro servant is remembered of Jehovah. (39:15-18).

      STUDY 31. Post-Captivity Days. Jer. 40, 41. In this connection belongs the book of Lamentations. The judgment of [13] Jerusalem was fearful; and though executed by ruthless and wicked hands, was of God. (Lam. 2:17; 3:37). Jeremiah is given his liberty and returns to stay with the pitiful remnant. Evil pursues them. Gedaliah, the governor appointed by the King of Babylon is slain, by a wicked adventurer, Ishmael, a tool of the king of Ammon. The people are left in dismay. Johanan figures as leader.

      STUDY 32. An Insincere Inquiry of Jehovah. Jer. 42, 43. He who asks to know God's will must be willing to do it; and if we pray sincerely for guidance, our willingness to be led and to follow is implied. What did Johanan and his men ask of Jehovah? But the sequel showed that they had made up their minds beforehand to flee into Egypt. Jehovah's answer was full and explicit, but also showed that He knew their hearts. (42:10-22). Like many today they tried to hide their disobedience behind a professed doubt of the Divine inspiration of the message, 43:2. This is important to note. It is the explanation of the "Destructive Criticism," and some other forms of infidelity. So they rejected the will of God on a pretext, and did their own will: they went down to Egypt.

      STUDY 33. Jeremiah in Egypt. Jer. 44. Their chastisement wholly failed to turn them (v. 10)--in the land of their exile they followed after idols. Think of the defiant and foolish reply they made in vs. 16-19 and note the Lord's answer, esp. vs. 26-30. But as sweeping as the judgment was to be, there are always those who escape. (v. 14). The comfort of Baruch. Jer. 45. This belongs to an earlier period. "In a time of general judgment you, although a true man, cannot expect to live in ease and plenty," said Jehovah to Baruch. He guarantees him only his life.

      STUDY 34. Oracles Concerning the Nations: Egypt. Jer. 46. Recall 1:10. The downfall of Egypt at Carchemish. Note vs. 10, 15. This, more than the human power and skill on either side, accounts for victory and defeat. Egypt is likened to a heifer, and her men to calves--after the likeness of her gods. (Ps. 115:8). With Pharaoh who else is punished? vs. 26; Comp. 17:5, etc. With v. 26, comp. Isa. 19:19-25. Philistines. Jer. 47. Moab, Jer. 48. The character of Moab is worthy of special notice and thought. They are a proud nation, self-complacent in their prosperity and ease; lofty and arrogant. They trust in their wealth and power. With v. 7 read Job 31:24-28. V. 11 describes in a figure Moab's undisturbed ease. In connection with this condition (which also describes conditions nearer home) study Ezek. 16:49; Ps. 55:19; Zeph. 1:12; Ps. 50:21; Deut. 32:15. Note esp. vs. 26-29. Remember Prov. 16:18. But Moab is not to be forever blotted out, v. 47.

      STUDY 35. Oracles Against the Nations: Ammon, Edom, Damascus, Kedar and Hazor, Elam. Jer. 49. Ammon, vs. 1-6. Note how, even in their rejection, Jehovah pleads Israel's cause. What business has Ammon in Israel's cities? The day of the turning of tables is announced, v. 2. Comp. [14] Isa. 14:2; Amos 9:12--as yet unfulfilled. And a restoration for Ammon, v. 6. Edom, vs. 7-22. He accomplishes her downfall by depriving her counsellors of wisdom. In the day when even the innocent suffer, shall Edom escape? vs. 12, 13. Edom also is proud--not, like Moab, in her prosperity, but in the supposed security of her impregnable defenses, v. 16. Elam, vs. 34-39. Elam is Persia. Unlike Edom, Damascus, Kedar, and Hazor, she has a restoration promised her after her severe judgment is fulfilled.

      STUDY 36. Babylon. Jer. 50, 51. As in Isa. 13 and 14, the judgment of Babylon is associated with the world-judgments and the great restoration of Israel. Note vs. 4, 5, as yet unfulfilled; as also vs. 19, 20. There are some things in this prophecy that would lead one to expect the rise of Babylon out of her present ruins. Old Babylon's destruction was not sudden (51:7); and the towns in the vicinity of her ancient location are built out of the material of her ruins, contrary to 51:26. Moreover Rev. 18 bears strong resemblance and may not be as "figurative," and "spiritual" as commonly supposed. But whether it is she, or her modern equivalent, there will be a Babylon which will meet her doom in the world-wide judgments of the End-time, and in connection with the restoration of Israel and the blissful age to come. (Isa. 13, 14). With 51:6, 45, comp. Rev. 18:4; with 51:49, Rev. 19:1, 2; with 51:63, 64, Rev. 18:21. The latter half of 51:58 shows the failure of man's kingdoms.

      The last chapter of Jeremiah is identical in substance with historical portions in 2 Kings 24 and 2 Chron. 36.

      The book of the prophecy of Jeremiah is one of the very richest in the Bible. In its pages we have

      I. The fullest picture of an Old Testament Prophet.
      II. A wonderful revelation of God.
      III. A Divinely-drawn picture of sinful man.

      These three themes furnish a plan for a very helpful review of this great book. Go over each chapter and mark down what you find on each of these three points.

      I. THE PROPHET JEREMIAH.

      As to his call and commission (Jer. 1), verse 5 is very important, showing that God had foreknown, and of course afore prepared him, as a chosen vessel for the heavy task. His humility, sensitiveness, gentleness, his aching heart, his tears for the doomed people, his affliction (for he was pre-eminently the prophet of suffering) were all in the plan of God. We mistake if we count him a weak man. That he was not. Tender, shrinking, gentle, simple, he was; but at the same time a man of tremendous strength--an "iron pillar" and "brazen wall" indeed. "So far as we have data for judgment," says W. G. Ballantine, "Jeremiah was the healthiest, strongest, bravest, grandest man of Old Testament history." Consider (1) what his task was; (2) how unsuccessful, humanly-speaking. "Never for one single moment during the forty or more years of his ministry did [15] Jeremiah arrest the downward progress of his people; never by anything he said, never by anything he suffered, never by anything he did was he able to check that deterioration. . . . Jeremiah watched the ruin of his people, saw them rush headlong to the final calamity, constantly uttering the word of God to them out of a heart filled with despair." (G. C. Morgan). (3) His sufferings. On this point see Chapters 9, 11, 13, 14, 15, 16, 20, 23, 28. It has been suggested that Jeremiah closely resembles the Lord Jesus Christ. Can you see how? John 1:11; Isa. 50:4-7; 53:7 with Jer. 11:19; Luke 4:29; John 15:25; Isa. 53:12 last clause; 1 Pet. 2:23; Luke 10:41-44. Note in this review how often you find the claim that these words were God's, not Jeremiah's own.

      II. THE REVELATION OF GOD.

      In this prophecy God is revealed both through the prophet's message, and person. Jeremiah's agony of heart in his firmness and faithfulness; his sorrow and compassion while denouncing terrible retribution, portrays God's attitude. We have here (1) God's longsuffering--delaying the catastrophe to the last possible moment, as if hoping against hope that some change might come. (2) His tender pleading and forgiving attitude toward backsliders. (3) His inexorable judgment upon sin. (4) The ultimate triumph and victory of God's work of redemption in the visions of the great Restoration.

      III. THE PICTURE OF SINFUL MAN.

      The pride, wickedness, stubbornness, hardness of heart; the folly and hypocrisy and meanness of the flesh appears from first to last, in strong contrast with God's noble, patient, merciful dealing. Two things are very evident; (1) "The heart is deceitful above all things and it is exceedingly corrupt: who can know it?" Jer. 17:9. (2) Man's inability to change his nature (13:23) or to find his way (10:23) without God's merciful intervention.

      Read again the historical background in 2 Chron. 34-36 with Jer. 1:2, 3.

      To Josiah's time belong chapters 1-6; 11, 12.

      To Jehoiakim's--7-10; 13; 14-20; 22, 23, 26, 35, 36; 45-49.

      To Zedekiah's--21, 24; 27-29; 30-34; 37-39; 50, 51.

      To Post-Captivity times--40-44.

      This is not absolutely exact, but sufficiently so. Important predictive prophecies occur in chapters 1, 23, 29, 30-33, 46, 50, 51. [16]

[JEREMIAH 1-16.]

      The electronic version of R. H. Boll's "Jeremiah": A Series of Short Studies through the Book of Jeremiah (Louisville, KY: The Word and Work, [1918]) has been produced from a copy of the pamphlet held by the Disciples of Christ Historical Society. No date of publication appears on the title page or copyright page; however the studies were first published as a series in Word and Work, August through November, 1918. A facsimile reprint was issued by the Waterford Church of Christ in Taylorsville, KY.

      The printed text is not paginated; inferential pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page. Inconsistencies in spelling, capitalization, punctuation, and typography have been retained; however, corrections have been offered for misspellings and other accidental corruptions. Emendations are as follows:

            Printed Text [ Electronic Text
 -----------------------------------------------------------------------
 p. 2:      In no book in [ In no book is
            and comp- [ and comp.
 p. 3:      vs.. 12-14! [ vs. 12-14!
 p. 4:      Isa. 1:9. [ Isa. 1:9).
            clase of 5:25; [ clause of 5:25;
 p. 6:      fitness. [ fitness.)
            Jehovah's' reply [ Jehovah's reply
 p. 7:      Commitee, [ Committee,
 p. 8:      With v 31 [ With v. 31
 p. 9:      Jer- miah 26. [ Jeremiah 26.
            Acts 26:17, 22. [ Acts. 26:17, 22.
 p. 11:     days,'" [ days,"
            Eph. 2:-13-18; [ Eph. 2:13-18;
            utterances of Jeremiah's' [ utterances of Jeremiah's
 p. 13:     (37:4-6). [ (38:4-6).
            of 37:6. [ of 38:6.
 p. 15:     vs. 7:22. [ vs. 7-22.
            book  Go [ book. Go
 p. 16:     attitude  We [ attitude. We
            corrupt who [ corrupt: who
            his nature. [ his nature
 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
Derry, PA

Created 9 December 2000.
Updated 18 June 2003.