Jeremiah, the second of the so-called four Major prophets is rightly the so called crying prophet compare Jeremiah 9: No other prophet encountered so much opposition and hatred. Although he had to suffer much sorrow by his compatriots during his life Jeremiah was greatly honoured after his death compare with Math. And although Jeremiah constantly lashed the Jews' unrighteousness and their apostasy off the living God he loved his people up to the end comp.

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The main contents and purpose of Jeremiah's message are constantly returning appeals to the conscience of Judah's inhabitants. The messages urged them to recognise their low moral condition and to come back to God from their apostasy off Jehovah as well as from their idolatry. With that Jeremiah constantly bore the threatening judgment of Jerusalem's destruction before his eyes. But Jeremiah also repeatedly speaks of God's mercy for His people.

The captivity in Babylon shall last for 70 years only Jeremiah After this time the people should return to their land. Finally Jeremiah has a message of consolation, which still remains unfulfilled for it was not yet fulfilled after the 70 years' captivity. After "the time of Jacob's trouble" Jeremiah This hope of future blessing and power of the Spirit of God strengthened and encouraged Jeremiah in his sad service that was rejected by his Jewish contemporaries.

In two references, Jeremiah mentions the looming destruction of Jerusalem and the deportation of the people into captivity in Babylon and that the captivity should come to an end after 70 years by the remnant's return Jeremiah The threatening punishment of God found a fulfilment during Nebuchadrezzar's reign.


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During Jehoiakim's reign Nebuchadrezzar, in BC for the first time, marched up to Jerusalem and brought a number of Jews to Babylon, amongst whom was Daniel Daniel 1: During Jehoiachin's short reign a second attack took place in BC during which 10 , people were led captive and brought to Babylon. Under Zedekiah's reign, finally, Jerusalem and the temple were destroyed in BC and the remaining people carried off to Babylon. Jeremiah's prophecy was thus fulfilled 2 Chronicles In Darius' second year which according to Persian counting was the year one Daniel understood by the books that the 70 years of the desolation of Jerusalem, whereof the word of Jehovah came to Jeremiah the prophet, came to an end Daniel 9: This is by the way a clear evidence for the God-given recognition of the OT's inspiration before the entire Canon was accomplished!

When Daniel was confessing their sin in prayer he received further prophecies through the angel Gabriel concerning the 70 "weeks" of one year each. These weeks would last from the rebuilding of Jerusalem up to the coming of Messiah and to the time of the end Daniel 9: The author of Second Chronicles Based on king Cyrus' edict around 42 , Jews got ready for Jerusalem to rebuild the temple around BC.

The prophet Zechariah who prophesied shortly after the Jews' return likewise refers to the 70 years of Jehovah's indignation with Jerusalem and with the cities of Judah Zechariah 1: Now the question is as follows: Some researchers think to start from the destruction of the temple in BC and then conclude that the number 70 is not to be taken literally as only just 50 years passed by till the return of the remnant in BC.


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  • Jeremiah 30-47, v.4 (Geneva Commentaries).
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    • Others based on Ezra 5: The easiest and most likely way however is to take the first conquest of Jerusalem in BC as starting point and the return of the Jews in BC as final point in calculating the 70 years based on 2 Kings The contents of the book of Jeremiah are not always written down in chronological order. One generally assumes that the contents of chapters 1 to 20 belong to the time of Josiah's reign although his name is only mentioned in chap.

    No dates are mentioned out of king Jehoahaz' reign. This appendix was added under the guidance of the Holy Spirit, maybe even by the prophet Jeremiah himself.


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    The Septuagint the Greek translation of the OT omits several verses: The chapters 46 to 51 follow in changed order after chap. Many scientists however agree that the Alexandrian translators who were trained in Greek thinking have tried to smooth the difficult construction of the Hebrew book of Jeremiah.

    The Hebrew Masoretic text of the book which has been preserved therefore deserves clearly the priority. We find many a prophetical action or sign with many prophets, for example Ezekiel 2: But in no other book we will find so many prophetical symbols as in the book of Jeremiah.

    God's Appeal to the People's Conscience. The New Covenant and the Reign of Peace. Jeremiah 34 - Events and Prophecies before Jerusalem's Fall. Jeremiah 40 - Events and Prophecies after Jerusalem's Fall. Jeremiah 46 - But thus in things of nought earthly kings shew off themselves. Pharaoh then at that time plundered Gaza, but he did not retain it.

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    At this time Jeremiah predicted greater calamities. And this ought to be carefully noticed, for there would be no reason why the Prophet spake of the Philistines, except, he had respect to something farther. Let us now then come to the second verse:. God has indeed lightly smitten Gaza; but we would thus willingly redeem our lives: Hence the Prophet says, that something more grievous awaited that city.

    The rising or ascending of waters is evidently a metaphorical expression. He adds that they would be an overflowing torrent, that is, the waters would be like an inundating river; and they will inundate the land. He speaks of the land of the Philistines, where this city was. They will inundate, he says, the land and its fullness Fullness is taken in Hebrew for opulence or wealth; trees, corn, and animals are called the fullness of the land; for when the land brings forth no corn and no fruits, when it breeds no animals, it is deemed naked and empty.

    As then God clothes the land with such ornaments, the land is said to be full, when it abounds in those productions with which God enriches it. At length he says, Cry shall men, and howl shall all the inhabitants of the land The number as to the verbs is here changed, but there is no ambiguity in the meaning. And by these words the Prophet intimates, that a most grievous punishment would be inflicted on the Philistines, so that they would not only cry for sorrow, but even howl.

    He continues the same subject; for he says, that so grievous would be the calamity, that fathers would not have a care for their children, which is a proof of extreme sorrow; for men even in adversity do not divest themselves of their natural feelings. When a father has children, he would willingly undergo ten deaths, if necessary, in order to save their life; but when men forget that they are parents, it is a proof, as I have said, of the greatest grief, as though men, having changed their nature, were become logs of wood. And then such would be the commotion by the driving of chariots, and such a tumult would the revolving wheels create, that fathers, being astonished, would not.

    For as vigor spreads from the heart through every part of the body, so also the bands are the chief instruments of all actions. When therefore the bands are relaxed and become feeble, it follows that men become as it were inanimate. The Prophet now means that the Philistines would become like the dead, so as not to move, no, not even their fingers; and why? Jeremiah shews now more clearly, and without a figure, his meaning, even that destruction would come on the Philistines when their time was completed. And he mentions Tyre and Sidon, neighboring cities, and.

    But Tyre in the time of Isaiah had its own king; yet afterwards in the time of Alexander the Great the city was free, as it is well known. These, however, were cities of Palestine, and the people called then Philistines were contiguous to these cities, so that the Prophet rightly includes them as it were in the same bundle. Coming, he says, is the day to destroy all the Philistines, and also to cut off the most opulent cities, even Tyre and Sidon. Sidon was more ancient than Tyre; but the daughter devoured the mother, according to the common proverb. For Tyre in time flourished, and Sidon became almost forsaken.

    It, however, always retained a name and also some wealth on account of its commodious harbor. But Tyre was an island in the time of Alexander the Great; and was therefore more commodious for ships, as it had many harbors. But the Prophet connects them both together, because they formed then a part of the land of the Philistines. There is no doubt but that the destruction was especially denounced on these cities, that the Jews might know that nothing would be safe throughout the whole land, inasmuch as these cities, the defenses, as it were, of the whole country, were destined to perish.

    Though they might have many friends alive, ready to bring them help, yet the Lord would demolish them all, as it follows, for Jehovah will destroy the Philistines, the remnants of the island of Caphtor. By the island of Caphtor he no doubt means Palestine; but it is doubtful for what reason the Hebrews called the Cappadocians Caphtorim. As it is hardly credible that they who inhabited this land had come from so far a country, interpreters have supposed that others, and not Cappadocians, are here called Caphtorim.

    Yet Moses intimates Deuteronomy 2: We may hence conclude that the Caphtorim were foreigners, who, wandering from their own country, sought an habitation elsewhere, and took possession of this land. Whether they were Cappadocians, I leave undecided; nor ought we to toil much on a subject of this kind. But as the Caphtorim had emigrated into Palestine, Jeremiah calls that region the remnants of the island of Caphtor It follows, —.

    Jeremiah 30-47, v.4 (Geneva Commentaries)

    The Prophet returns again to what is figurative, that he might more fully illustrate his prophecy, and more powerfully move the Jews. Now by baldness he points out a sign of mourning; for they were wont even to tear their faces with their nails, and to pluck off their hair. He then says that baldness, or the loss of hair, had come upon Gaza; because the inhabitants of the valley and of the whole land, according to what was usually done in despair, would pluck off their own hair. It is added, Destroyed is Ashkelon This city, we know, had a great name in the land of the Philistines, and was nigh Gaza, as it appears from many parts of Scripture.

    As then they dwelt in these deep and hidden places, they thought, themselves far away from every danger and trouble.

    He at length addresses the whole country , How long wilt thou tear thyself? By tearing he means, no doubt, mourning or lamentation; for they would tear their faces, as it has been said, with their nails, as in the greatest grief.