Chapter 24 dates from the reign of Zedekiah. Chapter 25 declares to Judah and the surrounding nations that they shall all be brought under the power of Babylon with great slaughter.
- Who are the good figs and who the bad, and what will happen to them respectively? Cf. Ezek. 11:14-20.
- 25:1-11.The fulfillment of the vision of the boiling pot (1:13-15).
Much of what is said in these verses is found in preceding chapters.
See e.g., 7:6, 7, 13; 16:9; 18:11, 16.
What, however, do you find here that is new?
- ‘The supreme factor in history for the Hebrew is the activity of the eternal God.’
Illustrate this statement from today’s portion.
Note especially 25:29. Cf. Amos 3:2; 1 Pet. 4:17, 18.
What is the correlative of special privilege?
- 25:12-14. These verses break the sequence of thought, and were possibly introduced at a later date; so also the words ‘as at this day’ in verse 18 (they are not in the LXX) and the last clause of verse 26.
- 25:23. Dedan, Tema and Buz were tribes of northern Arabia. Unlike the Jews (Lev. 19:27), they shaved the hair from the sides of their forehead. Cf. 9:26.
- 17:15. Cf. 2 Pet. 3:3, 4.
These chapters refer in turn to the last five kings of Judah: Josiah (22:15, 16), Jehoahaz or Shallum (22:10-12), Jehoiakim (22:13-19), Jehoiachin or Coniah (22:24-30), and Zedekiah (21).
- Zedekiah’s hope was that God would work a miracle, as he had done in the days of Hezekiah, a little over a century before (21:2; 2 Chr. 32:20-22).
What was Jeremiah’s answer, and what light does this throw on ‘unanswered prayer’?
Cf. 7:16; 11:14; 14:11, 12; Is. 59:1, 2.
- Chapter 22. Why did Jeremiah condemn injustice and outrage?
Consider the contemporary application of this word from the Lord.
Are we guilty of conforming to any current social iniquities or sharp practices?
- 22:21. (The northern kingdom behaved in the same way – see 3:25.) Reflect upon this verse as depicting the pattern of Judah’s history.
- 22:6. Gilead and Lebanon typify prosperity.
- 22:20. ‘Abarim’: a mountain range to the south-east of Palestine.
- 22:22. ‘Shepherds’: see 2:8 and mg.
These two chapters consist of a kind of colloquy between Jeremiah and God. The prophet is driven to prayer by a time of drought (14:1-6).
- What pleas of the people does the prophet present before God in 14:7-9, and what does God’s answer (14:10-12) tell us of the people’s confession?
Cf. 3:10; 15:6, 7; Is. 59:1, 2. What further pleas does Jeremiah urge in his second and third prayers (14:13 and 19-22)?
What are God’s answers in each case?
- The prophet, ceasing to pray for the people, breaks into a lament (15:10) and prays for himself (15:15-18). Observe carefully God’s answer; especially in verses 19-21. How well did Jeremiah know himself?
What new element is added in verse 19?
Have you ever had a comparable answer to prayer?
Cf. 2 Tim. 2:19-21.
- 14:7, 21. ‘For the sake of your name’: God’s name is ‘his nature as revealed in the covenant, which is the ultimate ground of prayer’ (Cunliffe-Jones). Cf. Exod. 33:19; 34:5-7.
- 15:1.Cf. Ps. 99:6-8. Moses (e.g., Exod. 32:11-14, 30-32) and Samuel (e.g., 1 Sam. 7:8, 9) were outstanding in intercession for their people.
- 15:4. See 2 Kgs. 21:1-5, 16.
- 15:11. The Hebrew is very difficult, and NIV, RSV, AV, and RV all differ considerably from each other.
- 15:12. A reference to the Chaldeans.There is no hope of breaking their power.
6.15:19. The tone is severe. Jeremiah must return to a more undivided allegiance. For ‘stand before’ (RSV), cf. verse 1 and Note 3 above, and 18:20.