Notes on the Prophecy and Lamentations of Jeremiah

After the lapse of some twenty-two years this book is to be reissued, and my publishers have asked me to go over it carefully and make any corrections desired, ere plating it. This I have done. Slight changes have been made here and there, not more than a dozen in all, and a few sentences added for greater clearness. It is a matter of surprise on my part and of real gratitude to God that I see nothing to alter so far as the teaching is concerned. The principles of interpretation I accepted years ago seem clearer to me now than ever. The great outlines of the teaching of the book have only become confirmed in my mind with the passing of the years. I hold, through grace, to-day, what I held when I began these “Notes” nearly thirty years ago. I am more than ever persuaded of their dispensational correctness, and I send the book forth again, in full confidence that it sets forth the truth of God.

September, 1928.

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The book now before the reader consists not so much of a commentary upon the books of Jeremiah and Lamentations, as of a series of meditative studies, which have been jotted down at intervals in a busy life during a period of nearly five years. This accounts in great measure for the fragmentary character of much that is here presented.

It is hoped, however, that, unfinished as the book may appear from either an expository or a literary standpoint, it may be found helpful in exercising the consciences of the Lord’s people and in quickening their spiritual affections, as well as in opening up a portion of Scripture which to many is almost like an unexplored region.

Students generally find difficulty in a careful survey of these books because of the arrangement of the chapters, so utterly regardless of chronological order. To help such, an attempt has been made to present the different prophecies and historical incidents in their true relationship, at the end of the book. It is impossible to speak authoritatively concerning every particular portion, and the thoughtful reader may even be able to improve upon the order there given.

The great prophetic chapters (30, 31,50, and 51) have been treated more fully than others because of the many existing misconceptions as to God’s past, present and future dealings with Israel and Judah (to which the first two chapters designated relate), and, to our mind, the baseless speculations in regard to the rebuilding of literal Babylon, which are, we believe, fully met in the latter two chapters.

The book is not written for the critical scholar, but it is put forth in the hope that it may be suited ministry for the sheep and lambs of the flock of Christ.

The author desires to acknowledge help received from Mr.J.N,Darby’s outlines of Jeremiah and Lamentations in his excellent “Synopsis of the Books of the Bible;” as also from the brief paper on Jeremiah by Mr. J. B. Stoney in his “Discipline in the School of God.”

May the Master of Assemblies be pleased to make these pages a help to open up a part of His unerring Word for genuine profit to numbers of His people.

In taking up the study of the writings of Jeremiah it is not purposed to attempt a full exposition of the books of this the tenderest of all the prophets. My only thought is to jot down notes of what has been particularly impressed on my own heart in going over them, in the hope that others, especially young Christians, may, like myself, find benefit.

The prophecy with its poetical appendix forms a portion of Scripture abounding in soulful, stirring appeals. If we think of prophecy merely as foretelling the future (and especially unfolding the glories of Messiah’s kingdom), we shall not find it nearly so full as either Isaiah, Ezekiel, or Daniel, with which it is commonly classed as being one of the major prophets. It has not the majesty of the first, the extended vision of the last, nor the wondrous imagery of the other; but none of these characteristics would be expected in a series of messages chiefly intended for the conscience. If, however, we think of prophecy in its New Testament sense, as that which brings the soul into the presence of God, we realize at once how fully this is the case here. The same is true in great measure of Ezekiel, but it would seem that there the people are practically given up from the start, their defection is so complete; part of them already having been carried into captivity, as in the case of the prophet himself (Ezek. 1:1): but in Jeremiah, in the first half of the book at least, we have evidently ministry with a view to recalling wandering hearts to the One they had forsaken. It is their restoration to God as a means of deferring the already announced judgment (2 Kings 22: 12-20) that is now before us. This stamps the book as a whole, and gives character to it. What in Ezekiel is expressed in picture — the slow and reluctant leaving of the Shekinah (chap. 10: 4, 18, 19) — is, in the earlier book, brought before us in the earnest pleadings and conscience-rousing entreaties of the Spirit in the tender-hearted Seer, sorrowing so deeply over the fallen condition of his people.

I have often been struck by what seemed to be a characteristic likeness in Jeremiah and Nehemiah. Both were actuated by the same fervent love for the people and city of God. Both were men of broken and contrite spirits, who trembled at the word of the Lord. Both were very easily moved men, tears being frequently common to them. In the earlier servant, however, there is perhaps more exaltedness of character, more self-forgetfulness, than in the later one. For instance, Nehemiah says: “Remember me, O God, concerning this, and wipe not 01 t my good deeds that I have done” (chap. 13: 14); a sentiment frequently repeated. Jeremiah never spoke like this. Once only he cries, when he sees his message is rejected, and hope of the repentance of Judah is gone, and they are devising evil devices against him: “Remember that I stood before Thee to speak good for them, and to turn away Thy wrath from them” (chap. 18:20). He was a less intrepid man naturally, however, than the other, the weakness of his heart being again and again manifested, though this only gives better opportunity (as in the case of Gideon and Ezra) for God to display His power. “When I am weak, then am I strong,” is the “irresistible might of weakness,” which relies upon “One who is mighty.”

Nehemiah, too, seems to be more of what people call a patriot than the man who advised submission to the Babylonian yoke; but in this it is clear that each had the mind of God for the time in which he lived. One stood at the ending of a path of declension and backsliding; the other, at the beginning of a new era of temporary restoration and blessing. Men of God both were. May we emulate what His grace wrought in each.

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