GET TO KNOW THE

PROPHETS

MAYOR
S

po
r

Ralph Earle, Th.

D.

Emeritus Professor of Literature

Biblical

Theological Seminary
Nazarene

Nazarene House of
Publicaciones

2923 Troost Avenue, Kansas City, Missouri 64109

U.S.A

This work appeared in English under the title of Meet The Major
Prophets. It was translated by Ismael E. Amaya under the
sponsored by the Department of International Publications.

Corrected edition,
1982
 Third impression,
1985

Printed in U.S.A. Printed in

U.S.A.

September 8
2

PREFACE

This book is a complement to Know the Minor Prophets.

The generous acceptance granted to the previous work has
stimulated in the author the belief that there is a desire
growing through the study of the Bible, when it is presented not
as a volume of death, but as a book of life. The
chapters about Isaiah are larger than those of the others
three prophets. Most Bible students will be
agreed to place greater emphasis on the 'prince of the
prophets." The message of Isaiah is more comprehensive and has a
more contemporary meaning. No one will read carefully.
the messages of these four Major Prophets without feeling their
narrow belonging to modern times. Although they were
writings from the times of the Old Testament are filled with
current affairs. Man, today as always, needs to hear the sound
in his soul, let him say: "Thus says the Lord." —RALPH EARLE

Content
o

Chapter
UNO The Prince of the
Prophets CHAPTER
The Prophet of
ConsueloCHAPTER
TRESE The Crying Prophet
CHAPTER FOUR
The Prophet of Punishment
CHAPTER FIVE
C captive Prophet
CHAPTER SIX
Apocalyptic Prophet
CHAPTER ONE THE PRINCE OF
THE PROPHETS

Isaiah 1—39 Name: Means 'Jehovah'

rescue." Birth City: Jerusalem. Date of his ministry:
Approximately between 740 and 700 B.C. Place of their
Ministry: The Kingdom of the South or Judah. Division of the Book:

I. Prophecies Concerning Judah and Jerusalem (chapters 1—

12).
II. Sentences against Foreign Nations
(chapters 13—23).
 III. Messages of Salvation (chapters 24—27). IV.
Warning Against the Alliance with Egypt
(chapters 28—35).
V. The History of the Time of Hezekiah (chapters 36—39). VI.
The Message of Comfort (chapters 40—66). Verses
para memorizar: 9:6; 26:3; 32:17; 41:10, 13; 53:5; 55:6-7.
I. PROPHECIES CONCERNING JUDAH AND JERUSALEM
(chapters 1-12) A. THE TITLE (1:1) Like other books
prophetic of the Old Testament, the first verse of Isaiah
gives us the title of the book. Therefore, the prophecy itself
said, begins with verse two. The heading indicates us
the place that the book occupies in the chronology of history. Isaiah
prophesied "in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings
of Judah." The first verse of the book of Hosea mentions the
same four kings, but add the name Je-
Rehoboam II of Israel, since Hosea prophesied in the Kingdom of
North. The ministry of Isaiah was in the Southern Kingdom—Judah;
that only mentions the kings of that kingdom. The dates would be
around the years 740-700 B.C. It seems that Isaiah was a
citizen of Jerusalem and advisor to its kings. He was both a
statesman like a prophet.
B. THE PREFACE (1:2-31) The first chapter
Isaiah should be considered as a preface to the book,
written after the rest of it, as is generally done
they write the prefaces. This is deduced from the general character and
inclusive of the chapter, and also because of the first verse
from chapter two says: "What Isaiah saw, son of Amoz, concerning
to Judah and to Jerusalem." These words seem to indicate the
beginning of the main body of the book. The tone of this preface
It is of a severe punishment. In verse four, the prophet points out
to his country as "sinful people, a people burdened with evil."
In this verse, the outstanding key phrase is
Isaiah, the "Saint of Israel," who is found as twenty-five
times in the book. There is undoubtedly a relationship between this
typical phrase and the vision that the prophet had of holiness
God. For him, Jehovah was above all things, 'the Holy One of
Israel." The sad moral condition of the nation is described in the
verse six like that of a sick person, covered with
rotten sores from head to toe. This is due to the rebellion of
people against God. In verse nine it is made
mention of an important emphasis of Isaiah—the "remnant."
No matter how wicked the nation was, there would always be
a few faithful. In verses 10-15, Isaiah makes his
the trumpet sounds the same note as its contemporary Amos—
that justice is more important than the ritual. God says that
is fed up with seeing people bring their sacrifices and trample on their
ritualism, when not backed by justice,
It is a rebellion against the 'Saint of Israel.'
Then God says to Judah: "Wash, cleanse yourselves;... cease to do
the bad; learn to do good" (vrs. 16-17). And then comes
that great invitation from the Deity to humanity: "Come now,
says the Lord, and let us settle the matter: if your sins are
like scarlet, like snow they will be made white: if they are
red like crimson, they will become like white wool” (v. 18).
C. THE THREE JERUSALEMS (chapters 2—4) 1. The
Glorious Jerusalem (2:2-5). Isaiah tells us 'what he saw...'
touching... to Jerusalem” (2: 1). The first vision is the glimpse
of a future glory. "In the last days" Jerusalem
it will be the capital of the nations, and all the peoples will run to
she to worship. The word of the Lord shall go forth from Jerusalem, and the
war will be overcome by peace. All of this was fulfilled.
partially in the Crucifixion, Resurrection, and Pentecost in
Jerusalem, and in the preaching of the Gospel that began there.
But for its full compliance, one must wait for the
second coming of Christ. 2. The Dirty Jerusalem (2: 6—4: 1). The
most of these three chapters describe the sin of
Jerusalem and the subsequent punishment. Apparently, things
they reflected a lot of prosperity. The land was 'full of silver and
gold" and also "full of horses" (v. 7). But it was also
"full of idols" (v. 8). Prosperity and idolatry often
they go together. In chapter two, verse twelve, we find another
key phrase from Isaiah and other prophets—'the day of the Lord.' It will be
a day of punishment over the people for their pride. There is always
the eternal contrast between the righteous and the wicked. 'Say to the righteous that
he will do well: because he will eat from the fruits of his hands. Woe to the
Wicked! It will go badly for him: for according to the works of his hands it will be done to him.

paid" (3:10-11). The description that the prophet makes of the

women of Judah at that time (3:16-23), unfortunately has
much current relevance. Humility and sincerity remain
the cardinal virtues of the kingdom of heaven.
3. Jerusalem the Pious (4:2-6). A redeemed, washed remnant.
of their sins, he will be called holy. God himself will dwell in

in the midst of this glorious Jerusalem. D. THE VINEYARD OF THE LORD

(chapter 5) 1. The Vineyard of the Lord (verses 1-7). This beautiful

parables are a picture of God's loving care in
protect, prepare, and plant your vineyard; He had fenced it, and
removing stones from it, and planting it with selected vines” (v. 2).
He also built a tower so that thieves would not
they approached, and he made a mill to work the grapes. But when
He sought fruit, but only found wild grapes. The vineyard is identified.
as 'the house of Israel' and the vines planted in it are 'the
men of Judah" (v. 7). Because the vineyard did not produce good
fruit, will be destroyed (vv. 5-6). 2. Wild Grapes (vv. 8-23).
Here are six classes of wild grapes, each of
she preceded by a "Oh!" The first is insatiable greed.
Woe to those who join house to house, and add field to field.
inheritance to inheritance until the term ends! Will you dwell?
you alone in the middle of the earth? What a pathetic figure of
those who spend their lives acquiring properties and amassing
fortunes, only to leave everything in death! There is no one
the dumbest tragedy than this. The second class of grapes
wild ones are identified as drunkenness (vv. 11-17). With
all our education and vain achievements, we are
quickly becoming a world of alcoholics,
as Judah was in the days of Isaiah. The third "woe" is
pronouncement against the challenge to God (vrs. 18-19). The people
they carry sin like in carts and then challenge the Saint of
Israel, may your punishment be hastened. But that work of judgment will come.
sooner than they wish. The fourth wild grape is
moral confusion (v. 20): "woe to those who call evil good, and
to the good bad." This is still done in our days. The
The fifth evil is pride (v. 21). People were 'wise in
her eyes.
The sixth "Oh!" repeats the accusation of drunkenness (verses 22-23),
with its resultant injustice in business. 3. The
Consequences (vs. 24-30). All this condition of sin
it will result in punishment, which will be like a fire that devours the
wood and like a flame that consumes the straw. This is because
they rejected the law of the Lord of hosts, and they abhorred the
word of the saint of Israel” (v. 24). “For this reason it was kindled
the fury of the Lord against His people, and He extended against him His
hand" (v. 25).
 E. THE VISION OF ISAIAH (chapter 6) It was in the year
in what did King Uzziah die. That great and pious king had
raised the nation of Judah to its highest level of
prosperity since the days of David and Solomon. During the
fifty-two years of his illustrious reign, he conquered the
Philistines on the western coast and Arabs in the deserts
from the east. The Ammonites on the other side of the Jordan submitted
bringing gifts, and the name of Uzziah became famous since
Egypt to the Euphrates. At the same time, he fortified the capital,
Jerusalem. He built watchtowers on the corners of
on its massive walls and also on the doors. Some of
those "experts" invented catapults that could throw
large stones from the walls upon anyone who
I would like to take the city. These were the precursors of the
19th century cannons. Other catapults predecessors of the
modern machine guns, were throwing arrows. The little Judah
he was at the height of power and prosperity. Isaiah, the young
prophet-patriot, he felt proud of his people. He wanted to be
at the front of the parade when the kingdom marches toward its age of
gold. The future was adorned with promises. But suddenly
Everything was ruined. In a moment of pride and willfulness.
the king decided to offer incense on the golden altar of the holy place.
This was the prerogative of the priesthood. Eighty priests
they entered the temple to prevent the monarch from doing
tremendous madness.
The fury of Uzziah was unleashed against them. Who is
Dare to challenge the king? For a moment he forgot that
he was challenging the King of kings. Suddenly he saw that the
priests turned away from him in horror. The terrible mark of the
leprosy was clearly seen on his forehead. Uzziah was a man
punished by God. Terrified, he fled from the holy place to go to vi-
live a solitary life in a leper colony for the rest of his days.
His conquests came to an end because he could not conquer himself.
himself. He had forgotten that submission to the will of
God is the greatest victory that a man can achieve.
the heart of the poor prophet was filled with sorrow. But perhaps he
he prayed like this: 'Oh God, you healed María of her leprosy,
when he murmured against Moses in the desert. Do you not
Would you like to heal the king and restore him to the throne again?
hope faded when one day the dreaded message
wine: "The king is dying." 1. His Holy God. At that hour
sad Isaiah did the only thing a mortal man can do.
He went to the temple and fell before the Lord. While he was
praying, he raised his eyes moistened by tears, he had
a vision, and what a vision! It seemed as if I was looking at the throne of
Judah, now empty, fading from view, and his heart is
sank along with him. But suddenly, he saw another throne
rising over the horizon. And this was not empty. In it
the King of kings and Lord of lords was sitting. The young man
the prophet learned that day that although earthly kingdoms
they can stumble and the thrones fall, the eternal kingdom of God
stay safe. In the center of the universe sits the
Almighty King, supreme, serene, calm in trust
from his infinite power to rectify all mistakes and restore
all the ruins caused by man. But Isaiah not only
I saw 'the Lord seated on a high and exalted throne.' Around
there were seraphim from the throne. These holy creatures, made to
to dwell in the presence of the Deity, they covered their faces and their
knees with reverence before the Holy One of Israel. The need
the biggest there is in the world today, is of renewal
of the sacredness of life. Sin is regarded
like a joke. Holiness is belittled with mockery. It is
it is necessary to confront man with God. The prophet not only
Through infinite space, the echo of the
seraphim: "Holy, holy, holy, Lord of hosts: all the
the earth is full of his glory." But how few are those who
they have eyes to see, ears to hear, and hearts to feel the
glory of God—shining in a beautiful sunset,
opening in the beauty and fragrance of a rose,
sounding in the song of the birds, pulsing in the
pulsations of a new life in the spring. How much is lost
the man in his reckless race! Isaiah not only saw;
They felt it. The door hinges of the temple began to
tremble as if the Almighty were shaking them. The
the shadow beneath his feet also trembled. 2.His Self
Pecaminous. What was the effect of all this? Tremors of
earthquakes in the soul of the prophet! He was moved to the most
deep within his being for the holiness of God. All his self-
sufficiency and its self-satisfaction were moved and made
pieces. The news of the king's death made the castles
that what Isaiah had built in the air would come down
pieces fall on his head until all the
ruins will remain around you. But now something greater
meaning had taken place. His inner self-satisfaction
had been undone by the powerful impact of the divine. In
reality, we never see ourselves but
until we see God. The vision of God's holiness provided to the
prophet a revelation of his own sin. He cried out in
despair: "Oh woe is me! for I am dead." The Hebrew says:
"That I am cut off." He saw a gap between God and his soul that
could not close; in his imagination he saw an immense canyon that he
I couldn't cross, a deep and wide abyss that I couldn't
to cross. Sin always causes separation. 3. The Remedy
Divine.Isaiah not only saw the holiness of God and his own
sin; he also saw the remedy. Suddenly a seraph flew
toward where he was. With a lit coal taken from the
symbolically with pliers, touched the lips of the prophet and
he said: "He
here that this touched your lips, and your guilt is taken away, and clean your
sin.” The cleansing had come in response to the cry of the
prophet. Every true vision is an experience
transformative. We cannot see God and continue to be the
same. We can look at ourselves and remain
satisfied. It seems that most people do it this way,
because it does very little to improve. We can look at others and
to be satisfied with the comparison. But never
we can look at God and feel comfortable. His holiness
absolute makes us fall to our knees with a plea
by his grace. No one can look at Christ and feel satisfied.
Her perfection will always be a challenge to our
imperfections. The vision of Him in all His beauty always
will create a divine discontent in our hearts. Some
They have interpreted this vision of Isaiah—recorded in chapter
six—as his initial call to the prophetic ministry, although
written after chapter five. But it may be that in this
momento the prophet has received another experience
deep with God that enriched and expanded his ministry
greatly.
F. THE POLITICAL PERPLEXITY (chapters 7—12) 1.
Ahaz and Assyria (chap. 7). In the year 734 B.C., the Northern kingdom of
Israel and its northern neighbor, Syria, were threatened by
the growing power of Assyria, which was seeking
to conquer all of western Asia. Feeling the need for a
strong alliance against Assyria, Pekah, the king of Israel, and
Rezin, the king of Syria, evidently requested from Ahaz, the king of
Judah, who joined them. When he refused—preferring
to ally with Assyria—Pekah and Rezin decided to attack him (v. 1; see II
Reyes 16:5). At this moment, the prophet Isaiah
he took matters into his own hands. He knew that Achaz was thinking
ask for help from Assyria. Taking his son, who was named
symbolic of Sear-jasub, "a remnant will return" (v. 3), went to
meeting of the young king. His message was: "Be careful, and rest"
(v. 4). Translated in terms of the situation, this meant,
Don't make an alliance with foreign peoples!
that he should not fear those 'two ends of the stick,' the kings of Israel
and Syria. Their fury would soon end and they would be consumed by
Assyria. All Achaz had to do was trust in God and
let him fix the whole business. It should also be noted
that Syria is mentioned by its capital, Damascus, the same as
Israel is mentioned by Samaria, its capital. To the Northern Kingdom
He is also sometimes called Ephraim because of his tribe.
important, in whose territory was Samaria. The kings of
Israel and Syria were threatening to invade Judah, to depose
Achaz, and to put Tabeel on his throne (v. 6), who would collaborate
with them. But God assured Ahaz that this would not happen (v.
7). Then he threw down a challenge with this warning: "If you all
"You will not believe, certainly you will not remain." It is still true.
that faith in God is the only stable foundation of security, whether it be
individual or national. Then Achaz was ordered to ask for
a sign that God was going to do this (v. 11). But the king was already
I had made the decision to disobey God and follow
forward with the alliance with Assyria. So whimsically
he refused to ask for a sign (v. 12), to avoid being put in
He was pressed for his compliance. Then God gave him a sign:
"Behold, the virgin shall conceive, and bear a son, and shall call his name"
the name Emmanuel" (v. 14). It is clear that Isaiah 7:14 could be
a sign for Achaz only if it were fulfilled on his day.
Before the son grew to an age of
responsibility, Syria and Israel would have both lost their kings
those whom Achaz feared so much. This happened when Assyria took
Damascus in the year 732 B.C., and to Samaria in 722 B.C. The
prophecy also has a meaning that goes through seven
centuries later until the virginal birth of Jesus. A
of the characteristics of the messianic prophecies of the Old
The will has an immediate and partial fulfillment.
in the time of the prophet, and then a distant fulfillment and
complete in the coming of Christ. This fulfillment is recorded
in the words of Matthew: "All this took place so that it might be fulfilled
fulfills what was said by the Lord, by the prophet who said:
Behold, the virgin will conceive and bear a son, and you will call his name
the name Emmanuel, which means: God with us
(Matthew 1: 22-23).
Since Achaz refused to obey, God warned him that Assyria
he would come and 'remove' (v. 20) to Judah. This was the price of the
Disobedience
(8:1—9:7). The prophet was ordered to take a scroll—
probably from papyrus—and with a quill write about
his son Maher-salal-hash-baz—"the strength of Damascus and the
spoils of Samaria." This symbolic name meant the
rapid invasion of Syria and Israel by Assyria. This would happen before
that the child learned to speak (v. 4). The town was
discarding "the waters of Siloé, which run gently" (v.
6), probably a reference to the calm waters of
Pool of Siloam (John 9:7) —and instead they wanted to make
alliance with Assyria. Then God warned them that Assyria would come
like an impetuous overflowing river, flooding all the land (v. 7).
The irony of it all was that when Assyria, at the invitation of
Achaz conquered Syria and Israel, continued on and invaded
Judah as a punishment. Ahaz received more than he had.
request. Isaiah was both a statesman and a prophet, and he knew
it's very good that alliances with foreign countries end in
war. The only salvation for the nation lay in a
serene trust in God. The people said with nervous fear,
"conjuration!" (v. 12). But the prophet's counsel was: "To
The LORD of hosts, sanctify him: let him be your fear, and
"he be your fear" (v. 13). If they had feared God in
place to fear foreign nations, they would have
remained safe. The prophet knew very well that his name
and the names of their children were symbolic so that they would be "by
signs and wonders in Israel, from the Lord of the
armies" (v. 18). Isaiah was the key man at that time in
Judah, but the kings refused to acknowledge him as such. This
the section ends with another great messianic prophecy. There is no
the most beautiful description of Christ in the Old Testament
For a child is born to us
born”—the Baby of Bethlehem—“a son is given to us”—the Son of God
without sin, given as a Sacrifice for our sins—'and
the principality upon his shoulder" - the administration of our
lives placed on the
broad and large shoulders of their infinite and eternal power—" and
his name will be called Wonderful, Counselor, Mighty God, Everlasting Father
eternal, Prince of Peace.” What else could have inspired the
majestic oratorio by Handel, The Messiah? 3. The Accumulated Wrath
(9:8—10:4). Here we have a powerful poem of four
stanzas, each of them ending with the tragic refrain: 'Neither
with all that, his fury has ceased, before still his hand
"extended" (9:12, 17, 21; 10:4). In the first stanza (9:8-12),
people are pointed out for their arrogant attitude, and the prediction is
that Israel will be devoured by the Syrians in the north and the Philistines
in the south. The second stanza (9: 13-17) describes the attitude not
repentant of the people, and threatens with destruction in the
battle. The third (9:18-21) predicts confusion and anarchy:
Manasseh to Ephraim, and Ephraim to Manasseh, and both against
Judah.” With the clouds of threats of wars from the part of
the foreign nations, weighing over their heads, the tribes
they would still fight among themselves. The fourth stanza (10:1-4),
describe the ruthless cruelty of the rich in oppressing the
poor, accumulating properties unfairly, while everything
it would soon get lost in captivity. How foolish we are.
mortals! And yet, many continue to do the same in
the very presence of eternal torment. 4. The Instrument of
God For the Punishment (10:5-34). The key to this section is the
we find in the first verse: "Oh Assur, rod and staff"
from my fury: I have placed my anger in their hand." Assyria is the instruction-
God's blessing to punish a 'hypocritical nation.' What
How terrible that Judah is called "the people of my anger"! (v. 6).
But Assyria is unaware that it is being used by God.
(v. 7). He has destroyed (v. 10) nations greater than Judah
(Jerusalem) and Israel (Samaria). Once the Lord has
used Assyria to punish his people, He in turn
will punish her for her arrogant cruelty (vs. 12-15). The
verse eleven clearly indicates that this prophecy is
pronouncement after the fall of Samaria in the year 722 or 721
A.C. Assyria said: “As I made Samaria and its idols, did I not
I will do the same to Jerusalem and its idols?
Samaria, marking the fall of the Kingdom
from northern Israel, happened almost exactly in the middle of the
ministry of Isaiah (740-700 B.C.). The doctrine of the 'remnant'
it is strongly emphasized in verses 20, 21, and 22. One of
the most important contributions of Isaiah is that a
the remnant will return after the destruction of the nation. 5.
The Return from Captivity (chap. 11-12). This section
It begins with another beautiful messianic prophecy: 'And a rod shall come forth.'
a shoot will come up from the stump of Jesse; from his roots a branch will bear fruit.

The Spirit of the Lord will rest upon him; a spirit of wisdom and
of intelligence, spirit of counsel and of strength, spirit of
knowledge and fear of the Lord." The Messiah must be "of
the trunk of Isaí;" means, "the son of David." Having as
based on this passage and others, the scribes of the time of Christ
they taught this (see Mark 13:35). The two characteristics
The main principles of the kingdom of the Messiah would be justice (11: 4-5) and peace.

(11:10). As for Israel, it would be a remnant that

would return from Egypt and from the east (11: 11-12). The eternal dispute
between Judah and Ephraim—which led to the division of the kingdom under
Roboam and Jeroboam (1 Kings 12) - will finally be healed (11:13), and
the neighboring nations will submit to their government
14). It is not revealed exactly when and how it will be fulfilled.
passage from 11: 15-16. Chapter 12 is a beautiful hymn of
thanksgiving that will be sung by the redeemed remnant
upon his return from captivity. It reminds us of one of the
hymns of Moses after the crossing of the Red Sea (Exodus 15).
II. JUDGMENTS AGAINST NATIONS
FOREIGNERS (chapters 13—23) A. BABYLON (13:1—
The prominent prophetic phrase, 'the day of Jehovah,'
appears here again (13:6-13). It is a day of 'desolation of the
"Almighty" (v. 6), "to turn the earth into desolation" (v. 9).
This is in accordance with all the descriptions of the day of
Jehovah.
It is indicated that the conquerors of Babylon are the Medes.
They took the city in the year 538 B.C. and the empire
Medo-Persia succeeded Babylon. The description of the
desolation of Babylon (11:19-22) has been fulfilled literally.
For more than two thousand years it has remained in ruins, like
Sodom and Gomorrah (v. 19) have been so for many centuries
more. Often in the book of Isaiah there are brief predictions of
the restoration of Israel. One of them is found here (14:1-
Then comes a 'parable'— better said, 'a song
"burlesque" - against the king of Babylon (14:4-23). In it,
includes one of the most notable passages of the book (verses 12-15), the
language which seems to go beyond the king of Babylon up to the
great oppressor of humanity, Satan. Tradition holds that
In the beginning, Satan was a beautiful angel named Lucifer,
the "star of the day." It was their pride and their own will that
what caused their fall. It is interesting to note that the verbs in
first person, it is used five times in two verses (13-14)
I will rise, I will exalt, I will set, I will rise, and I will be. This is the true
nature of sin. It is rebellion against God. It seems
that sin has its origin in one's own will, and
certainly finds its main expression in that attitude. The
sin causes man to desire to usurp the place of authority
in his life that only God should have.
B. ASSYRIA (14:24-27) This nation was the
the main threat to peace in Western Asia. Now God
declares its destruction, which took place with the fall of Nineveh
in the year 612 B.C.
C. FILISTEA (14:28-32) This sentence has
what to see with 'Palestine' (v. 29). Today it is commonly accepted
that the modern name of Palestine derives from the Philistines,
who occupied the southern part of the coastal plain of Judah.
They finally gave their name to the entire country.
This "burden" is dated "in the year King Ahaz died" (v. 28). That was
around the year 727 B.C., the year when Tiglath-Pileser III, king
from Assyria, died. The Philistines were rejoicing because the rod that had them
so much had been broken. But the prophet warns them that 'from the root of
the snake will come out basilisk, and its fruit, flying ceraste" (v. 29). Tiglat-Pileser III ("the
serpent”), would be succeeded by Shalmaneser IV (“snake”), and by Sargon II
("flying serpent"), each one more cruel than its predecessor. The chronicles of
the courts of these kings, uncovered and deciphered recently, have
abundantly confirmed this prediction.

Verse 32 suggests that when the "smoke" of the coming of Assyria appeared in
the "northern" (v. 31), some messengers had come from the cities
Philistines, seeking an alliance with Judah for mutual protection against the
invading armies. But Jerusalem's response was: "The Lord founded Zion, and
the afflicted of her people will take refuge in her.” Unfortunately for Judah
this wise policy did not hold later.
D. MOAB (chapters 15—16)
In the year 734 B.C., the king of Assyria, Tiglath-Pileser had invaded Galilee and
Jordan, thus threatening Moab to the south. The deep affliction of this country is
let's see in the feelings of compassion of the prophet due to his imminent
fall (15: 5; 16: 9, 11).

The section closes with a brief sentence (16:13-14), evidently.

pronounced later than the other, in which Isaiah prophesies in a way
the definitive fall of Moab "within three years." This occurred around the year
711 A.C.
E. DAMASCUS (chapter 17)
This sentence includes in its content the Northern Kingdom, or Israel (see vrs. 3- )
It is a warning that the two allies, Syria and Israel, will be desolated.
This took place, at least in part, in the year 734 B.C.
However, the prophecy concludes with a prediction that the destroyer
it will be destroyed, and this suddenly (v. 14). This would be the fate that
I would run Assyria.

F. EGYPT AND ETHIOPIA (chapters 18—20)

In the first period of Isaiah, these two nations were governed by the
same king. Therefore, the three sentences that are found in these three
chapters are considered together.
1.Ethiopia(ch. 18). When Assyria took Damascus (732 B.C.) and Samaria (722
In A.C.), the people of Ethiopia was alarmed by the possibility of an invasion from the north.
So they sent ambassadors in all directions (v. 2) to ask for help. But
Isaiah orders the ambassadors to return to their country to observe
silently how Jehovah would stop Assyria's attempt to subjugate Judah.
2. Egypt (ch. 19). This chapter naturally divides into two parts: one
warning of the coming destruction (vv. 1-17) and a promise of restoration
future (vrs. 18-25). It is prophesied that Egypt, in the midst of its difficulty, will turn
the Lord and will worship Him. The chapter closes with the wonderful prediction that
Egypt, Assyria, and Israel will unite in the worship of the Lord. Undoubtedly, some
aspects of this prophecy still have to be fulfilled.
3. Egypt and Ethiopia (chap. 20). In the year that the Philistine city of Ashdod was
captured by Thartan (commander in chief) of Sargon, king of Assyria, Isaiah
received from God the command to walk barefoot and half-naked. (Among the
it was considered a disgrace to expose the human body between the neck and
the ankles). For a period of three years the prophet appeared in public dressed
as a captive, a blatant symbol of the shame of Egypt and Ethiopia. The
people from these two nations would be taken as prisoners in misfortune by
the Assyrians. This took place during the conquest of Egypt in the year 711 B.C.

G. THE DESERT OF THE SEA (21: 1-10)

It is generally accepted that this sentence refers to Babylon. The words

"Fallen, fallen is Babylon," is repeated in Revelation 14:8 and 18:2. It is suggested
that the Elamites and the Medes would be the ones to depose the mighty empire
Babylonian.
H. EDOM (21:11-12)
These two verses are valuable especially for their evangelistic appeal.
In the midst of the darkness of the late eighth century B.C., the people
He asked the prophet, stationed like a watchman on the wall: 'What of the night?'
The repetition of the question reveals urgency and fear. The prophet of God
The morning comes, and afterwards
the night." For each person, eternity will be a day that they will never see the
darkness, or the complete 'darkness from outside' of a night that will never have
a dawn. For the people of Edom ('Seir') the future would be mixed with
hope and fear.

I. ARABIA (21: 13-17)

Robinson explains this brief oracle as 'a heartfelt plea to the Temanites.'
to give bread and water to the caravans of Dedanim, which had been
diverted due to wars, from their normal travel routes." The verse
14 should be translated as a request and not as a statement.

J. THE VALLEY OF VISION (chapter 22)

Strictly speaking, this ruling was not for a foreign nation, but
against Judah itself. Perhaps the reason it is found
here is that it included foreign alliances, one of the sins
habitual of Judah in this era.
The time was the invasion of Judah by Sargon in the year 711 B.C. (Robinson), or the
destruction of Jerusalem in the year 711 B.C. (C. A. Smith). In any of the
in two cases, the city was in real danger. While the heart of the
The prophet was shattered by sorrow (vrs. 4-5), the people were celebrating at
place of fasting (vv. 12-13). God revealed to Isaiah that this sin never
would be forgiven (v. 14). Instead of praying to God for help, the inhabitants
from Jerusalem fortified their material defenses (verses 8-11).
In the second half of the chapter, two characters are compared. Sebna, the treasurer
(vs. 15-19), had formed his own environment, but would be taken to
captivity. Perhaps it was a foreigner, of Syrian descent, who belonged to the
party group of the Egyptians. His position would be given to Eliakim, (verses 20-25). This
the last would be set like a nail in a firm place (v. 23), a Semitic expression
typical. But unfortunately, he would try to hang his whole family in that
nail (v. 24) — unfairly favoring their relatives— so the nail
eventually it would give way under the weight (v. 25). Often power and positions
important, ruin good men.

K. TIRO (chapter 23)

Tyre was one of the great trading cities of ancient times. The
boats were leaving their docks to all parts of the Mediterranean, and some even
they dared to navigate the western coast of Africa. But this pride
arrogant would be brought down, and his extensive trade would come to an end. It is interesting
it was predicted that this period of eclipse would last seventy years (vrs. 15,
17) like that of Judah. Then his previous prosperity would return (verses 17-18).

III. MESSAGES OF SALVATION (chapters 24—27)

A. WARNING OF TRIAL (chapter 24)

The impending captivity is clearly seen in the prophet's vision: 'Completely
the earth will be emptied, and utterly plundered” (v. 3). However, there will remain a
faithful remnant similar to the gleaning of the vineyards and the olives (v. 13). But the
things will be in such confusion that "the earth will tremble wavering like a
drunk” (v. 20).

B. JOY OF THE REDEEMED (CHAPTER 25)

This chapter is a hymn of praise to God for His deliverance. Perhaps
represent the action of thanks of the Jews for the liberation from the threat
Assyria, or possibly glimpse the future return from Babylonian captivity.
Notably beautiful are verses 4, 8, and 9.
C. THE PRAISE OF JUDA (chapter 26)
The name Judah means "praise." Therefore, it is fitting to sing a hymn.
of praise in the land of Judah (v. 11).

One of the many beautiful expressions of Isaiah can be found in the

You will keep him in perfect peace, whose mind is stayed on You.
persevere; for you have been trusted in." In our turbulent days as in the
from Isaiah—the faith is always the foundation of peace.

The chapter ends with an exhortation (verses 20-21) to the people of God to
that he/she takes refuge in Him until the storm passes.

D. ANOTHER SONG ABOUT A VINE (chapter 27)

Most ancient prophets used a lot of symbolic language. In the
the first verse of this chapter Isaiah mentions the plump serpent (Assyria), the
twisted snake (Babylon), and the dragon of the sea (Egypt). These three powers
that had destroyed many nations and had threatened the security of
Judah would be destroyed.
In this song about the vineyard (see ch. 5), it predicts that,
although temporarily damaged, "it will take root, bloom, and sprout new shoots
Israel" (v. 6). But before that, punishment and destruction, purification would come.
of the sins of Judah (verses 9-11).

IV. WARNING AGAINST THE ALLIANCE WITH EGYPT (chapters 28

-35)
A. SIX YAYS (chapters 28—33)

This section contains six ayes, which are considered related to the
invasion of Sennacherib in the year 701 B.C. However, the first six
Verses from chapter 28 describe the drunkards of Ephraim. Then the scene
seems to pass to Jerusalem.
1. Woe to the Drunken Politicians and Priests (chap. 28). Things were very bad.
when Isaiah had to say that 'the priest and the prophet erred with strong drink,
they were disturbed by wine” (v. 7). Then he casts an accusation about the politicians
mockers—"mocking men, who are ruling over this people that
is in Jerusalem" (v. 14) - those who say they have made an agreement with the
death (v. 15). He rebukes their petulant cynicism warning them that judgment is coming from
sure (v. 17). In the face of his mockery, he makes this promise: “Here I am, I lay the foundation in Zion
a stone, stone of strength, of corner, of price, of stable foundation: the one who
believe, do not rush" (v. 16). In the New Testament (Matthew 21:42; Acts 4:
11), it is indicated that this stone is Christ. 2. Woe to Jerusalem (29: 1-14).

Ariel means 'lion of God,' and it is apparently used as a

name for Jerusalem. Here was the center of worship to
Jehovah. But this was God's evaluation of
the worshipers: "This people draws near to me, and with their lips they
honor, but his heart distanced from me” (v. 13). 3. Woe to Those
What do they hide from God's thoughts (29:15-24).
pronounce a yes about those who say: "Who sees us, and
Who knows us?” They forget that God sees and knows everything.
what they do. Probably the reference is to their plans
secrets of making an alliance with Egypt and rebelling against
from Syria. 4. Woe to those who go back to Egypt (cap. 30).
Refusing the counsel of God, the leaders of Judah go to Egypt.
to seek help (vrs. 1-2). But the Egyptian help will be in
vano (v. 7). The message of God is: "his strength would be to stay
quietly," that is, to trust calmly in God instead of
make foreign alliances. To those who fled to Egypt the
The Lord says to them: "In rest and in repose you will be saved; in
quietness and trust will be your strength" (v. 15). But they
re-husaron: "And you did not want." Then comes this beautiful
promise of divine direction: "Then your ears will hear your
backs word that says: This is the way, walk in it” (v.
21). If the people refrained from making an alliance with Egypt,
and would put their trust completely in God, He would destroy
the Assyrians with their word (v. 31). 5.Woe to those who trust in
Egypt (caps. 31—32). As we noted earlier, Isaiah was
a prominent statesman as well as an inspired prophet. He saw
clearly the folly of going to Egypt in search of help. That
the nation would soon be conquered by Assyria. Being involved
an alliance with Egypt would only result in double punishment
at the hands of the Assyrians. So he cried out: "Woe to those who
they descend to Egypt for help, and trust in horses; and their
They put their trust in chariots... and do not look to the Holy One of Israel!” (31:
1; see 30: 2). God was a much greater defense for
Judah that what could be the horses and the chariots of
Egypt. In one of its many beautiful promises, Isaiah
He will shelter Jehovah like the birds that fly.
armies to Jerusalem, sheltering, freeing, passing, and
"saving" (31:15). What more could Judah ask?
The prophet predicted that the Israelites would remove their idols (31:7).
Then God would defeat and drive back the Assyrians with his
power (31:8). Again we find another of the great
messianic passages from Isaiah: 'Behold, He will reign in justice'
a king... And that man will be like a shelter against the wind,
"and as a refuge against the storm" (32: 1-2). One of the
the characteristics of Isaiah is his powerful and clear condemnation of
the women of Judah (32:9-12; see 3:16-24). It is always
It is true that as the woman, so the nation. Women can
do more to elevate or destroy a country than men. The
the prophet does not see hope "until it is upon us"
poured out the spirit from on high” (32: 15). The party sector of
Egypt was constantly urging a military alliance with
that country. But the consistent advice of Isaiah, together
with the promises, close this section. He says: 'And the effect of the
justice will be peace; and the work of justice, rest and security for
forever. And my people will dwell in a place of peace; and in
safe rooms, and in rest recreation" (32: 17:18). The
the only thing that the people should worry about was to practice justice;
then God would protect them. 6. Woe to the Thieves (chapter 33).
The Assyrians had been destroying nations to the left and
right. Now they would be destroyed. The prophet says to the
And wisdom and knowledge will reign in your days
They had to forget Egypt, take their advice, and trust.
in God. Their judge was not Egypt, but God. He was their Legislator and
King—"he... will save us" (v. 22).
B. THREAT AND PROMISE (chapters 34—35) George
L. Robinson writes: "The most surprising thing about these prophecies
it is the constant alternation of threats and promises.
is well illustrated by the two chapters of this section: the
first is mainly a warning of punishment, while
that the second is one of the most beautiful passages of
promises of the Old Testament —a chapter that would be
good to memorize.
1. Judgment on Edom (chap. 34). Edom - also called
Idumea had been a hardened enemy of Israel (see
Abdias). God refers to the nation as "the people of my
"anathema" (v. 5). The punishment and desolation will come upon
those who have pursued the Israelites on their way to
Canaan. 2. A Poem of Promise (chap. 35). This is one of
the many beautiful devotional passages of Isaiah. Out of
among the Psalms, there is no book richer in the Old Testament.
Testament in which the Christian can meditate. Those who
people often open their Bible in Isaiah to seek
consolation and spiritual strength. This chapter is a hymn of
praise that requires little comment. We recommend it to the
reader.
V. THE STORY OF THE TIMES OF HEZEKIAH (chapters
36 —39) It is generally held that chapters 38 and 39
chronologically precede chapters 36 and 37. The order
perhaps it is due to the history of the Assyrian invasion (701
A.C.) reported in chapters 36 and 37, fits into a form
more natural with chapters 1-35, therefore, the mention of the
Hezekiah's illness in chapter 38 (714 B.C.), and of the
Babylonian embassy in chapter 39 (712 BC), unites in a way
more logical the following events. These four chapters
they form a transition between the first part of Isaiah (chaps. 1
—35) and the second (caps. 40—66). They include an interlude
history between both. This section is almost repeated at the bottom of the
text in II Kings 18:13—20:19. It was a great deliverance that
God did for his people, that which was worthy to be told twice.
times.
A. THE INVASION OF SENNACHERIB (chapters 36—37) 1.
The Siege of Jerusalem (36:1—37:8). In the year 701 B.C. —difficult
to identify with "the fourteenth year of King Hezekiah" (36: 1) —
Sennacherib invaded Judah and took many of its cities.
According to the Syrian annals, he took forty-six cities.
Stopping at Lachish, Sennacherib sent Rabsaces -
literally, 'chief of the officers'—to Jerusalem with a great
army (36:2).
This intelligent representative of his monarch first tried to
intimidate the city into surrendering. Stopping near
from the walls, sent an arrogant message to Hezekiah, to
who did not want to be honored with the title of 'king.' Instead,
he said: "The great king, the king of Assyria, says this" (36: 4). But this
it would later be countered by the words of Isaiah:
“The Lord God of Israel says this” (37:21). It was a duel between
God and Sennacherib. Rabshakeh rightly rebuked Judah for
trust in the 'broken reed, in Egypt' (36: 6). But
when he mocked them for trusting in Jehovah (v. 7), he went too far
from the account. The censorship and sarcasm of their words are evident
in their way of asking if they could provide 2,000
captive to saddle their horses (v. 8). When the
Hezekiah's representatives asked Rabshakeh to speak.
in Aramaic ('Syriac') instead of in Hebrew ('the language of the
Jews), so as not to scare the people who were listening from above.
wall, the Assyrian officer replied with vulgar sarcasm. The honor of
a holy God was in danger when Rabshakeh announced to the
people of God, their threats out loud (36:13-21).
When his message was brought to Hezekiah, the king tore his clothes.
dressed as a sign of great sadness, he put on a jacket, and
he went to the temple (37:1). He sent a message to Isaiah, asking him to
orara (vrs. 2-4). The prophet sent word to the king not to fear the
threats from the Assyrians, because a certain rumor would make return to the
enemy to his homeland again (vrs. 6-8). 2. The Letter
Threatening (37:9-38). Although the Assyrians had to
to raise the site to face the armies of Ethiopia, they sent
threatening letters to Hezekiah. The king took it to the temple and 'the
he extended before the Lord" (v. 14). As a response to his
sentence, God assured him that Jerusalem would be forgiven (vrs.
That night, 'the angel of the Lord' struck down 185,000.
Assyrian soldiers, and the danger ended.
B. THE SICKNESS AND ERROR OF HEZEKIAH (chapters)
38 —39) 1. The Disease and Health (cap. 38). Isaiah did
to know that the king would die because of his serious illness. But
Hezekiah prayed and God gave him
He extended his life by fifteen more years. Hezekiah expressed his
gratitude in a hymn of thanksgiving (vv. 9-20). The method
the healing is described as a poultice of figs (v.
21). 2. The Embassy of Babylon (chap. 39). Merodach-Baladan,
king of Babylon, sent letters and a gift to Hezekiah,
congratulating him on his recovery. Acting with little sanity, the
the king of Judah showed the Babylonians all his riches and
treasures of gold and silver. Isaiah warned him that the Babylonians
they would return one day to take all the riches they had
seen and to take their descendants into captivity.
For Additional Study 1. Compare the
personality of the four kings mentioned in Isaiah 1:1
(see II Chronicles
26-32). 2. Where and when did Isaiah prophesy? 3. What is
What is the main emphasis of chapters 1-5? 4. Describe the
vision of chapter 6 and discuss its meaning. 5. What was
the relationship between Assyria, Syria, Israel, and Judah? 6. Against
From which foreign nations were the sentences directed?
of Isaiah?
7. Which other two nations did Isaiah warn not to

Aliara Israel?8. Summarize the history of the times of

Hezekiah.

CHAPTER OF THE PROPHET

OF CONSOLATION (Isaiah 40-66)

The tone change that we notice starting with the first

Verse from chapter 40 is very marked. While the
main emphasis of
the first thirty-nine chapters is the trial and the punishment, the
outstanding note of chapters 40 to 66 is the comfort and the
promises. In recent years, the idea has been accepted
that this second part was not written by the Isaiah of
eighth century B.C., but by a second Isaiah of the mid
6th century B.C. It is argued that the point of view that is
unfold here is the last part of the captivity
Babylonian, when the people of Israel were beginning to think about
return to their homeland. It is especially maintained that no one
In the eighth century, I could have predicted by name the coming.
from Cyrus (44:28; 45:1) to allow the Jews to return to
Palestine. The solution to the whole matter lies in whether one can
believe in a supernatural inspiration or not, because this is the
the only way to explain this phenomenon. This
a brief study does not allow us a more detailed consideration
about the matter. However, one can be encouraged by the fact
that a distinguished scholar of the Old Testament, George
L. Robinson, after a lifetime of studying Isaiah, wrote
in the revised edition (1938) of his brief but excellent The
Book of Isaiah, these words: 'Often, through
Over the years, my friends have asked me, 'Do you believe you
still in the unit of Isaiah?' and invariably I have
answered with complete frankness: 'I am more convinced that
never.’” One of the arguments that Robinson makes
a lot of emphasis, it is that the divine name, 'the Holy One of Israel'—
It is found twenty-five times in Isaiah and only six.
times in the rest of the Old Testament— appears more or
less in the same proportion in both parts: twelve times
in chapters 1—39 and thirteen times in chapters 40—66. And
sacred texts indicates a profound connection between the divine and humanity.

different portions of the book are more valuable for identifying

Isaiah as the author of these prophecies if his name is
I would have written at the beginning of each chapter.

I. THE INSANITY OF IDOLATRY (chapters 40—48) A.

 THE INCOMPARABLE GOD OF ISRAEL (chap. 40) The chapter
Isaiah forty is one of the most eloquent discourses in
all literature. It is said that Edmund Burke, one of the
speakers
more distinguished than England has ever had, used to read
the book of Isaiah before going to parliament. 1.Comfort (vs. 1-
11). The initial words of this chapter give us the key to
the second part of the book. After the warnings and
threats, God speaks with a comforting certainty. The
the third verse is cited in each of the four Gospels,
in relation to the ministry of John the Baptist. In the verse
four, it explains how someone can prepare the way of the
Sir: raising the valleys, cutting the mountains and the hills,
straightening the curves and smoothing the roughness. This is the
divine formula of four points for a revival. When the
we continue, the promise is ours: "And the glory will be manifested
Jehovah, and all flesh shall see it together" (v. 5). That is a
true revival. God's loving care for the
yours is expressed beautifully in verse 11:
As a shepherd, he will tend his flock; he will gather the lambs in his arm.
sheep, and she will carry them in her bosom; she will gently shepherd the lambs
"paridas." 2. The Incomparable God of Israel (vrs. 12-31). The
the greatness of God is described in terms of omnipotence (v.
12), omniscience (vs. 13-14), and transcendence (vs. 15-17).
Then comes the key to this section: "What then will you do
similar to God, or what image will you make of him?” (v. 18). This
it is repeated in verse 25: "What then will you make me like,"
"Or will I be assimilated? says the Saint." The stark contrast between the
true God and the dead idols (vrs. 19-24) is presented from
in a very clear way. The chapter ends with a warning
combined with promise: "But those who wait on the Lord
they will have new strength; they will soar on wings like eagles;
they will run, and not be weary; they will walk, and not faint
31).
B. THE POWER OF PREDICTION (chapter 41) It seems
that the second verse of this chapter refers to Cyrus. It is
a anticipation of the more specific prophecy in 44:28—45:
13.
Two of the most precious promises of the Word of God
appear in this chapter, in verses 10 and 13: "Do not be afraid,
for I am with you; do not be dismayed, for I am your God who
effort: I will always help you, I will always support you with the
right of my justice. For I, the Lord, am your God, who takes you
from your right hand, and he says to you: Do not be afraid, I helped you.
supreme test that Jehovah is the only true God
it consists of its power to predict the future. Time and again it
launch the challenge to the false gods of the pagan nations to
let them prove their deity by predicting the future. This starts in
the verse 22—'declare to us what is to come'—and continues
in verse 23: 'Give us news of what is to come'
later, so that we know that you are gods." Only the
God of Israel knows the future.
C. THE SERVANT OF THE LORD (chapter 42) After
by announcing to Israel the sovereignty of Jehovah in the
chapter 40, and to the pagans in chapter 41, Isaiah proclaims
God's missionary program to evangelize the nations.
This note, which is prominent in chapters 40—66, has made
that people sometimes refer to the book as 'The Gospel'
According to Isaiah. 1. The First Song About the Servant (verses 1-9).
This paragraph is the first of four "songs about the Servant".
in Isaiah. The second is 49: 1-13, the third 50:4-11, the fourth
52: 13—53: 12. While "the Servant of the Lord" is the theme
the principal of the next section (chapters 49—57) already appears
as a prominent theme in this section. The first mention
it is found in 41:8-9. There, Israel is identified as "my
"servant." In most of the passages that refer to the servant
in chapters 40-48, the emphasis is placed on the nation of
Israel as if it were the servant of the Lord. That is the interpretation.
general of the Jews until today. However, in 'the
"song about the Servant" there is more evidence to identify the
servant as an individual. The Christian Church accepts both
interpretations: in a limited sense to the nation of Israel, and
in a more complete sense, to the Messiah of Israel.
The language of this first song about the servant is
prominently personal. It speaks of 'him.' The Spirit of God.
will dwell in him (v. 1). He will be tender and gentle (v. 2), like
Certainly, it was Christ. Besides the tenderness of the servant, he
emphasizes its global mission (verses 1, 4, 6). Its ministry
it describes opening the eyes to the blind and liberating
prisoners of the jail (v. 7). The song ends on a note of
prediction of the future. 2. A Mosaic (verses 10-25). As to
what happens in the prophetic books, the rest of this chapter
It refers to several matters whose relationship is difficult to perceive.
Here we find praise (vrs. 10-12), judgment (vrs. 13-15),
promise (v. 16), rebuke for the idols (v. 17), another
reference to the servant of the Lord (v. 18), and the punishment of the

sins of Israel (verses 22-25). D. REDEMPTION (chapter 43)

Israel belonged to God both by creation and by redemption.
(v. 1). The second verse seems to describe the sufferings of
Judah in Babylonian captivity. Isaiah's emphasis on the
Monotheism is clearly highlighted throughout the chapter.
Jehovah says: 'Before me, no God was formed, nor shall be.'
after me" (v. 10). And regarding redemption, he adds: "I,
O Lord; and apart from me there is no one who saves" (v. 11). Another note
of redemption appears in verse 25: 'I, I am the one who
I will erase your rebellions for the sake of Me; and I will not remember your.
sins.” Again in this chapter, as in 42:9, the Lord
he says he will do "new things" (v. 19). This may refer to the
return from exile.
E. THE ABSURDITY OF IDOLATRY (chapter 44) The
hardest attack against the worship of images—
among many others in this section—we find it in this
chapter (verses 9-20). After declaring 'apart from me there is no'
God" (v. 6), and later on, "there is no God but me. There is no
strong: I do not know any" (v. 8), God proceeds, through
his prophet to show the foolishness of idolatry. A man
cut a tree. One part of it is used as
fuel for heating and cooking, and with the rest, it makes a
God and kneels before Him and worships Him. What foolishness! In the
verses 21-23, we have a glorious passage of redemption. The
Verse 22 closely resembles 43:25. This is the Gospel.
According to Isaiah. Redemption brings forgiveness of sins.
F. CIRO, SERVANT OF GOD (chapter 45) 1. The
God's anointed (44: 28—45: 4). Cyrus will be God's 'shepherd'.
to order the rebuilding of Jerusalem and its temple (44:28).
But the most surprising thing is that Cyrus is called the "anointed" of
God (the Hebrew term that means 'messiah'). He would be like
a messiah for the Jews, freeing them from captivity and
restoring them to their land. God had called him and had
given his name, although Cyrus himself did not know God (v. 4).
2. There Is No Other God (verses 5-25). The monotheistic phrase is repeated.
here with marked emphasis: 'I Jehovah, and there is none else.'
Oh God outside of me" (v. 5); "I am Jehovah and none other than
yo" (vrs. 6, 18); "And there is no other God but me; Just God and
Salvador: none other than me" (v. 21). This unique God is
also the only Savior: "Look to me, and be saved, all the
terms of the earth: because I am God, and there is no other” (v. 22).
It's hard to think about how monotheism could be expressed in
a clearer form. Jehovah is not only the only God.
true of Israel; He is the only God that exists. The gods
of nations are just creatures of their thoughts.
G. THE FALL OF BABYLON (chapters 46—47)
1. The Overthrow of his Religion (cap. 46). Bel was the main God of the religion.
Babylonian; Nebo was the interpreter of the gods. But the inert weight of their
images, it was a burdensome load for the beasts that carried them (v. 1). These
gods had no power; on the contrary, they were useless, and were taken to the
captivity (v. 2). In contrast to them, Jehovah leads his people (vrs. 3-4), from the
cradle to the grave.
Once again God throws down the challenge: "To whom will you liken me, and make me equal, and make me...
you compare, so that it may be similar?” (v. 5). The absurdity of idolatry is
underlined once again (vv. 6-7). Time and again, the note is highlighted.
monotheist: 'for I am God, and there is no other God, and nothing is like me'
His deity is shown, as is often repeated in this section, by the
the fact that He is able to announce 'the things to come from the beginning' (v. 10).
2. The Overthrow of the City (chap. 47). The shame of the sad fall of
Babylon is vividly described (vv. 1-5). She has treated the people of God with
a criminal cruelty (v. 6). Now its destruction has come, and none of its
false gods can help you (vrs. 12-14).
H. A SUMMARY (chapter 48)
The recurring emphases of this section (chapters 40—48) are summarized here in
conclusion. Jehovah is the only one who can predict the future (vrs. 3-8). The idols
they cannot do it (v. 5). Israel has been put in the furnace of affliction to be
refined (v. 10). God is the Creator (v. 13). The people would leave Babylon to
that everyone would know that God had redeemed His people (v. 20).

Once again we notice a precious promise in verse 17: 'Thus says

Jehovah, your Redeemer, the Holy One of Israel I am Jehovah your God, who teaches you
Beneficially I guide you along the path you walk.
II. THE SERVANT OF THE LORD (chapters 49—57)
the only thing that the people should worry about was to practice justice;
then God would protect them. 6. Woe to the Thieves (chapter 33).
The Assyrians had been destroying nations to the left and
right. Now they would be destroyed. The prophet says to the
And wisdom and knowledge will reign in your days
They had to forget Egypt, take their advice, and trust.
in God. Their judge was not Egypt, but God. He was their Legislator and
King—"he... will save us" (v. 22).
B. THREAT AND PROMISE (chapters 34—35) George
L. Robinson writes: "The most surprising thing about these prophecies
it is the constant alternation of threats and promises.
is well illustrated by the two chapters of this section: the
first is mainly a warning of punishment, while
that the second is one of the most beautiful passages of
promises of the Old Testament —a chapter that would be
good to memorize.
1. Judgment on Edom (chap. 34). Edom - also called
Idumea had been a hardened enemy of Israel (see
Abdias). God refers to the nation as "the people of my
"anathema" (v. 5). The punishment and desolation will come upon
those who have pursued the Israelites on their way to
Canaan. 2. A Poem of Promise (chap. 35). This is one of
the many beautiful devotional passages of Isaiah. Out of
among the Psalms, there is no book richer in the Old Testament.
Testament in which the Christian can meditate. Those who
people often open their Bible in Isaiah to seek
consolation and spiritual strength. This chapter is a hymn of
praise that requires little comment. We recommend it to the
reader.
V. THE STORY OF THE TIMES OF HEZEKIAH (chapters
36 —39) It is generally held that chapters 38 and 39
redemption and restoration: "Surely, the redeemed of the Lord shall return, they will come back to
Sion singing, and perpetual joy will be upon their heads: they will possess joy and happiness,
and pain and groaning will flee (51:11).
In the second opportunity, it is a call to Jerusalem to awaken and become
rise, because your punishment will end in blessing. The third call is also to
Jerusalem. She must awaken and put on her beautiful garments, for she will be no more.
oppressed (52:1). Often in these chapters God comforts His people.

D. THE FOURTH SONG ABOUT THE SERVANT (52:13—53:12)

Chapter fifty-three of Isaiah should begin with 52:13,
where "my servant" is presented. This section is generally
consider it as the climax of the Hebrew prophecy.
Robinson says: "The deepest thoughts in the
revelation of the Old Testament is found in this
section... They occupy the first place in the messianic prophecy.
It was the fifty-third chapter of Isaiah that the Ethiopian eunuch was reading.
his car when Felipe approached him to talk (Acts 8:32). The evangelist
he was able to show that the words referred to Christ, as the Suffering Servant
of the Lord. No other passage presents this aspect so clearly.

The words of verse three have captured the imagination of men in

rejected and forsaken among men, a man of sorrows
"experienced in distress." It is said that when Handel reached this point in
The composition of El Mesías was found crying with his face on the table.
No serious person can read these sacred words without being moved.
But verse four makes a very important clarification: Yours
sufferings were not for Himself, but for us. "Certainly he bore
our sicknesses, and bore our pains.
This vicarious aspect is carried even further in the fifth verse, where
he was wounded for
our rebellions, ground by our sins: the punishment of our peace
about him; and by his wounds we were healed.
Then comes the passage that touches the sensitivity of the heart of every sinner.
penitent: "All of us have gone astray like sheep, each one has turned away
"but the Lord laid on him the iniquity of us all" (v. 6). Never
we find it strange that this chapter is called the Gospel According to Isaiah!

The meek submission of Christ before the high priest and Pilate is
they are foreshadowed in verse 7. Their death

Vicarage is described once again in verse 8.

His death is not only vicarious but also effective: "When he has placed
his life for the expiation of the work of his soul he will see and will be satisfied; with his
my righteous servant will justify many, and he will bear their iniquities
they" (vrs. 10-11). The Father would be satisfied with the sacrifice of His Son and it
I would accept it for the justification of many.

The chant ends on a note of redemption: "He was counted with the wicked"
having borne the sin of many, and prayed for the transgressors.

E. RESTORATION THROUGH REDEMPTION (chapter 54)

Redemption is a costly matter. It includes sacrifice and suffering (chapter 53). But
brings blessing and joy. The atmosphere of chapter 54 is that of captives.
redeemed singing and rejoicing.
The second verse is a constant challenge for every Christian: 'Enlarge the
the site of your cabin, and the curtains of your tents be stretched out; do not be sparing;
lengthen your cords, and strengthen your stakes.” God wants us to continue
broadening our lives continuously, both internally in a
spiritual experience, as externally in effective service. But one must not
extend their ropes unless they strengthen their stakes. The bigger
be the store and lengthen the ropes, the stakes must be buried more firmly
on the ground, or else the tent will come down. This is what has happened to
some Christian workers. Let's take the figure of modern skyscrapers: for
To go higher, one must first go deeper. The stability of the structure.
It depends on the strength of the foundation.

A phase of Isaiah's evangelism is seen in its emphasis on the universal. He had

a broader vision than any other writer of the Ancients
Testament. Salvation is for the Gentiles as much as for the Jews. "You
seed will inherit nations (Gentiles)” (v. 3). “God of all the earth will be called” (v.
5).
F. THE INVITATION OF THE GOSPEL (chapter 55)
Chapter fifty-five of Isaiah contains one of the most anticipatory
beautiful of the evangelistic preaching of this era that is found in the
Old Testament. Salvation is free (v. 1). 'Seek the Lord while...
may be found, call upon Him while He is near" (v. 6). These words are
as significant today as they were two thousand years ago. The same is true of the
Let the wicked forsake his way, and the unrighteous man his
diverted due to wars, from their normal travel routes." The verse
14 should be translated as a request and not as a statement.

J. THE VALLEY OF VISION (chapter 22)

Strictly speaking, this ruling was not for a foreign nation, but
against Judah itself. Perhaps the reason it is found
here is that it included foreign alliances, one of the sins
habitual of Judah in this era.
The time was the invasion of Judah by Sargon in the year 711 B.C. (Robinson), or the
destruction of Jerusalem in the year 711 B.C. (C. A. Smith). In any of the
in two cases, the city was in real danger. While the heart of the
The prophet was shattered by sorrow (vrs. 4-5), the people were celebrating at
place of fasting (vv. 12-13). God revealed to Isaiah that this sin never
would be forgiven (v. 14). Instead of praying to God for help, the inhabitants
from Jerusalem fortified their material defenses (verses 8-11).
In the second half of the chapter, two characters are compared. Sebna, the treasurer
(vs. 15-19), had formed his own environment, but would be taken to
captivity. Perhaps it was a foreigner, of Syrian descent, who belonged to the
party group of the Egyptians. His position would be given to Eliakim, (verses 20-25). This
the last would be set like a nail in a firm place (v. 23), a Semitic expression
typical. But unfortunately, he would try to hang his whole family in that
nail (v. 24) — unfairly favoring their relatives— so the nail
eventually it would give way under the weight (v. 25). Often power and positions
important, ruin good men.

K. TIRO (chapter 23)

Tyre was one of the great trading cities of ancient times. The
boats were leaving their docks to all parts of the Mediterranean, and some even
they dared to navigate the western coast of Africa. But this pride
arrogant would be brought down, and his extensive trade would come to an end. It is interesting
it was predicted that this period of eclipse would last seventy years (vrs. 15,
17) like that of Judah. Then his previous prosperity would return (verses 17-18).

III. MESSAGES OF SALVATION (chapters 24—27)

A. WARNING OF TRIAL (chapter 24)

The impending captivity is clearly seen in the prophet's vision: 'Completely
the earth will be emptied, and utterly plundered” (v. 3). However, there will remain a
faithful remnant similar to the gleaning of the vineyards and the olives (v. 13). But the
things will be in such confusion that "the earth will tremble wavering like a
Mammón and pleasures.
However, embedded in this dark background, there is a shining jewel:
For thus says the High and Exalted One, who lives forever, and whose name is the
Saint: I dwell in the height and holiness, and with the broken and humble of spirit.
spirit, to make alive the spirit of the humble, and to enliven the heart of
the broken ones" (v. 15). The absolute prerequisite for fellowship with
God is humility.
This section of the book, like the previous one, ends with the expression 'There is no peace,'
my God said, for the wicked.
III. THE FUTURE GLORY OF THE PEOPLE OF GOD (chapters 58—66)
Suffering always precedes glory. Isaiah stood out, indeed, among the
prophets who 'prophesied of the grace that was to come to you, have inquired
and diligently searched, scrutinizing when and at what point in time
meant the Spirit of Christ that was in them, which foretold the
sufferings that were to come to Christ, and the glories after them" (I Peter
1:10-11). So this section of future glory follows that of the Suffering Servant.
of the Lord. It is still true that the true Christian must, like his Lord,
to experience suffering first before one can enjoy glory.
A. FASTING AND THE OBSERVANCE OF THE SABBATH DAY (chapter 58)

1. The Fasting (vrs. 1-12). The people observed religion outwardly, but their
hearts were far from God. They fasted, but they did so only in one way.
legalistic (vrs. 3-4). As has been rightly observed, the Bible does not say 'Pray
and work," but "Fast and Pray." The only spiritual value in fasting
consists of the attitude of intense desire and selfless sacrifice that it represents
And produce. There is no benefit in fasting if we use the time as always.
in work and pleasures. It has value only as a means for prayer.
concentrated and uninterrupted. Fasting is not a mechanical manipulation of the
Deity to obtain the results that we desire. That is magic, right?
true religion. We do not force God with our fasting, but rather
we can then beg Him with more humility and fervor.
It is indicated that true fasting (verses 5-7) consists of a
appropriate attitude of kindness, justice, generosity and
own attention to family companionship - 'don't hide'
from your flesh.” Sometimes it is easier to flee from life to seclusion.
to face her with a true spirit of love
similar to that of Christ. True fasting will produce light, not
darkness (vrs. 8-12). It will bring joy and good health (v. 8).
It will bring the desired results: the assurance that God hears
our prayer (v. 9). The most important product of the
prayer, divine direction, is guaranteed to us: 'And the Lord you'
will always shepherd.” 2. The Observance of the Sabbath Day (vrs.
The day of the Lord is not for working or having fun, but
to rest and worship. The true Christian will not read
secular literature, nor will he listen to or have secular entertainment
On Sunday. There are so many good and spiritual books to read.
and so many opportunities for Christian service towards others,
that there is no excuse to seek our own "paths" in
on Sunday.
B. SIN AND SALVATION (chapter 59) 1. The
Sin (vs. 1-8). The first two verses proclaim the
important principle that the lack of salvation is not due to the
lack of the power of God—"the hand of the Lord has not been shortened"
to save"—nor out of lack of desire—"nor has it been
"intensified his hearing to listen"—but rather because of the
the sin of man—"Your iniquities have made a division
between you and your God, and your sins have made
"hide his face from you." Sin is the only thing that separates
to the man of God. The depth of sin is described in
very vivid terms in verses 3-8. The last two
verses are cited in Romans 3:15-17 in a figure of
natural man, apart from God. 2. Confession (verses 9-15).
Aware of their sins, Israel confesses them to God. The
confession is always the path that leads from sin to the
salvation. 3. Salvation (verses 16-21). Although there was no man
that interceded, God himself worked the salvation. The confession
from the people prepared the way for Him to do it. This
promise is given to those who trust
For the enemy will come like a river, but the spirit of
The Lord will raise a banner against him” (v. 19).

C. THE BLESSINGS OF REDEMPTION (chapters 60—61)

1. A Gospel of World Outreach (chap. 60). In this chapter
the characteristic emphasis of Isaiah on the universality of the
redemption is presented more clearly. In the third verse
and the nations (gentiles) shall walk to your light, and the kings to
the glory of your birth.” Again it cries out: “The strength of
the people (gentiles) have come to you” (v. 5). The same
The thought is repeated in verse 11. In other words, the
the salvation of Israel would result in spiritual blessing for all
the world. Naturally, this prophecy has had its peak-
fulfillment only in Christ and in the salvation that He has
provided for everyone. The blessings poured out
about the Jews in such abundance and measure on the day of
Pentecost, soon reached the entire Roman Empire. God
he promised that the light of his presence would never go out (vrs. 19-
22). 2.The Blessings of Salvation (chap. 61). The verse
first and the beginning of the second were cited by Christ in
the synagogue in Nazareth declaring that it was fulfilled in Him
(Luke 4:16-21). They are another description of the Servant of the Lord.
Christ stopped in the 'year of Jehovah's good will'
because that described the salvation that He provided in His first
vengeance. The "day of vengeance of our God" refers to the
Second Coming. God's plan and purpose was that all
children of Israel were "priests of Jehovah" and "ministers of the
Our God” (v. 6), and bring the blessings of heaven to all
the inhabitants of the earth. But they failed in their mission,
except for providing the Old Testament and the Messiah. It was
Christ, the individual Servant of the Lord, who came to be the means
of salvation for everyone.
 D. THE SALVATION OF ISRAEL (62:1—63:6) 1.
Restored Jerusalem (62:1-9). God promises that not
it will not rest until Jerusalem shines like a light
shining view for all the Gentiles. She will be 'crown
of glory in the hand of the Lord" (v. 3). Jerusalem had been
like a "helpless" widow, her land
in 'solitude.' But she would be called Hephzibah—'my delight'
is in her" - and her land, Beulah - "married" (v. 4). It is urged
to the people to pray for Jerusalem to be made a 'praise'
on the earth" (v. 7). 2. The Holy People (62:10-12). When a
the road has been built (see 40:3) God will come
quickly in salvation. Then his people will be called
"Holy People, Redeemed of the Lord," and Jerusalem will be
called 'Desired City, and not forsaken' (v. 12). 3.The Day
of Vengeance (63:1-6). The first three verses of this
chapters are often used as the basis for sermons
evangelical about the death of Christ, whose garments are
stained with their own blood, shed for salvation
of the sinners. But even a superficial reading of the passage, us
show that this reference is about the destruction of the
enemies of God. It is their blood, not that of Christ, that
It is poured out. This passage applies to the Second Coming of
Christ to judge, not at first in sacrifice.
E. THE PRAYER OF ISRAEL (63:7—64:12) 1. A
Calling on the Past (63: 7-19). The 'servants' of prayer (v.
17) of the Lord draws attention to his wonderful dealings with the
people of Israel under the leadership of Moses (verses 11-14). Thus
as He had redeemed His people from Egyptian slavery,
they also had to restore them from the Babylonian captivity. The point
From this perspective, it is definitely that of exile. The tribes.
need to be returned (v. 17), for "our enemies have
hallowed the sanctuary" (v. 18). Verses ten and eleven are of
special interest since they are the only place in the Ancient
Testament where the expression 'Holy Spirit' is used as the
Spirit of God, except Psalms 51:11. 2.A Request For the
Present (ch. 64). Often the words of the first verse
they have been repeated by those who have felt burdened by a
revival: "Oh that you would rend the heavens, and come down, and to your
"the presence of the mountains slipped away...!" And verse four has
many times engendered faith for superior blessings to
anything expected.
The figure of the potter and the clay (v. 8) has always had its
attractive. Jeremiah develops the figure more vividly, which
only mentioned here. The point of view of captivity
Babylonian seems to be indicated very clearly in the verses
10 and 11: "Zion is a desert, Jerusalem a solitude. The house
of our sanctuary and of our glory (the temple of
Solomon), in which our fathers praised you, was
consumed by fire." The Assyrian invasion in the days of Isaiah
(8th century BC) had caused much desolation to Judah.
But the burned temple—that seems to require the destruction of
Jerusalem by the Babylonians in the year 586 B.C. For many
scholars of the Old Testament, that sets the date for the
"Second Isaiah" (chapters 40—66). But those who
They accept supernatural inspiration and have no difficulty believing.
that the prophet was able to project himself in spirit, through
from two centuries until the times of captivity. The matter
The basic thing in this matter is whether to believe or not believe in inspiration.
divine. However, we must insist that assuming that
we placed the writings of "Deutero-Isaiah" in the sixth century,
There are still traces of clear visions that penetrate the future.
unknown, and that cannot be explained on a basis
merely human.

F. THE RESPONSE OF GOD (chapters 65—66) 1. A

Rebellious People (65:1-16). "I extended my hands all day to
"rebellious people" (v. 2). Instead of hearing Jehová, they are...
sinking deeper into idolatry (vs. 3-4). And
they still say 'I am holier than you' (v. 5). But there is a
faithful remnant (vrs. 8-10). They are called "my chosen ones," and "my
"servants" (v. 9). God will give His land "to my people who sought me"
(v. 10).
The rebels, however, will be killed. Not only did they not seek
to God, but they refused to respond when He sought them.
Their "servants" will be protected, but they will suffer punishment.
(vs. 13-15). 2.New Heavens and New Earth (65: 17-25). The
the messianic age is described as a time of rejoicing and of
long life (vrs. 18-20), prosperity and peace (vrs.
The humble and the obedient can claim the
promise: "Before they cry out, I will answer; even while they
speaking, I will have heard (v. 24). Verse 25 is a brief echo.
from the most complete description we find in 11:6-9,
when even the ferocious beasts will not harm any others
creature. This language should be considered a symbol of
the spiritual experience of the sanctified Christian in our
days. To what extent will the fulfillment of this be literal
prophecy during the millennial reign about the earth, we will have to
wait to find out. In the meantime, the main thing is to know that
the kingdom of Christ has been fully established in our
hearts. Only through a complete dedication to their
will we be able to enjoy these blessings now.
Final Message from Consuelo (Chapter 66). The key to this chapter
finally we find it in verse 13: 'Like him who
as a mother consoles her child, so will I console you.
divine expresses itself in very tender terms. But this
consuelo is promised to the one "who is poor and humble of
spirit, and that trembles at my word" (v. 2). The question
"Will a nation be born in a single day?" (v. 8) received an answer.
was born on May 15, 1948, when the new nation of
Israel suddenly and unexpectedly resurfaced,
after almost exactly two thousand years of existence
no independent (since the year 63 B.C.). Surely everything
is ready, like never before in this era, for the Second
Coming of Christ.
But the future blessing for the people of God in 'the heavens
new and the new earth” (v. 22), with “all flesh” worshiping it.
It (v. 23) must inevitably be accompanied by punishment.
of the wicked. The terrible words of the last verse of
Isaiah—'their worm shall not die, nor shall their fire be quenched'—
were repeated by Christ in his warning about the fire of the
Gehenna (Mark 9:48).
For Additional Study 1. What tone change
toma lugar en Isaías 40? 2. Discuta la unidad de Isaías. 3.
What is the main emphasis of chapters 40—48? 4.
Who is 'the Servant of the Lord'? 5. List all the
specific prophecies of Christ in Isaiah 53. 6. What does it say?
Isaiah about the Sabbath?
 CHAPTER THREE
THE CRYING PROPHET
Jeremiah 1
25

Means 'whom Jehovah has appointed.'

Natal: Anathoth, about three miles northeast of Jerusalem.
Date of his Ministry: 626-586 B.C. Place
from his Ministry: The Kingdom of the South or Judah.
Division of
Book:
I. Prophecies Concerning Judah (chapters 1
—25) II. Personal Life of the Prophet (chapters
26—45)
III. Prophecies Concerning Foreign Nations (chapters
46—51) IV. Historical Appendix (chapter 52)
Versículos para memorizar:6:16; 10:23; 17:7, 9; 29:13;
33:3 INTRODUCTION
The prophet Jeremiah is one of the most peculiar characters of the Old Testament.
Will. We know more about his personality than anyone else's.
prophet. It is so pronounced that he is universally known as 'the prophet'
"crybaby." There are several passages in the book that support this description. Among them
9:1 — "Oh that my head were waters, and my eyes a fountain of
waters, so that the dead of my daughter’s people cry day and night!” The
traditional custom of attributing the book of Lamentations to Jeremiah
has served to confirm this characteristic.
It was the sad fate of this prophet to witness the fall of his people. He had
to see his town eclipse without being able to do anything to prevent it. He had the
sad and undesirable task of announcing the fall of the nation and the destruction of
its capital. On three occasions it was ordered: 'Do not pray for this people' (7:
16; 11: 14; 14: 11). What sadder mission could a prophet have?
The prophetic ministry of Jeremiah coincided with the last days of the kingdom
of Judah. During the reign of its last five kings, the prophet pleaded in
it was the regret that could only save the nation and avoid its
fall. Before their tearful eyes, Jerusalem was destroyed and Judah was taken to
 captivity.
Although Jeremiah was a prophet inspired by the Spirit, he was also
intensely human. The frequent autobiographical notes in his book,
they reveal a very sensitive personality to the attitudes of those who
They surrounded. This was not a sign of a weak character, because the same
we notice in the letters of Paul. On the contrary, they indicate that he was
awake and alert. Jeremiah was the most persecuted prophet. Time and again
we read that he was punished or put in prison. Priests and prophets, the
princes and the people - they all turned against him. Perhaps in
on occasions it seemed to him that it was Jeremiah against all the
world. Only God was with him.
I. THE CALL OF THE PROPHET (chapter
1)
A. THE HEADING (verses 1-3) In each one of
the twelve Minor Prophets the first verse composes the
header. (The first verse of Obadiah should be
divided). This is also true in relation to Isaiah. But
In the case of Jeremiah and Ezekiel, the heading includes
the first three verses.
Jeremiah is identified as a prophet who lived in Anathoth. This village
priestly (Joshua 21:18) was a suburb in the north of Jerusalem. The latter,
Jerusalem was originally in 'the land of Benjamin,' with the borders
of his tribe reaching up to the Valley of Hinnom, south of Jerusalem. But
David had chosen it as his capital (II Samuel 5:6-9), and since then
Judah was included.
Three kings are mentioned here: Josiah, Jehoiakim, and Zedekiah. The first reigned.
from around 638 to 608 B.C. "The thirteenth year of his reign" would be
So in 626 B.C. Joachin and Zedekiah reigned for eleven years each.
one. Between Josiah and Jehoiakim, and between Jehoiakim and Zedekiah, a king reigned for
three months. These two are not mentioned here. The reign of Zedekiah
ended with 'the captivity of Jerusalem' (v. 3) in the year 586 B.C. As in the
In Isaiah's case, Jeremiah's active ministry lasted forty years.
B. THE CALL (verses 4-
10)
Jeremiah was notified that he had been sanctified (set apart) before his
birth and ordained "by prophet to the nations" (v. 5). His ministry
 would reach beyond Judah.
The young prophet's reaction was immediate and vigorous: "Ah! Ah! Lord
Jehovah! Here, I do not know how to speak, because I am a child" (v. 6). This verse does not
supports the idea of 'preacher children' aged six to eight.
Jeremiah was probably twenty years old. The Levites should not
to serve only until they were thirty years old (Numbers 4:3), and
Jeremiah knew that he had not reached the normal age for his ministry.
public. He was still a "child."
The ministry of Jeremiah was "to pluck up and to break down, and to destroy and to throw down"
to knock down, and to
to build and to plant" (v. 10). The land must be cleared before it
a new structure is rising. It is still so in preaching
evangelistic.
C. TWO VISIONS (verses 11-16) 1. A Rod of
Almond tree (vrs. 11-12). This symbolized the fact that God was going to
punish his people soon. "The almond tree is the first that
awakens in spring; so Jehovah is like one who awakens,
rising up to judge.
2.A Boiling Pot (verses 13-16). This vision meant that judgment would come.
from the north. Since the invaders coming from the area
Mesopotamian people came through the Fertile Crescent, they practically arrived at

Palestine to the north. So this could apply to Babylon. D. LA

NEED TO HAVE COURAGE (verse 17)

Jeremiah was warned that his preaching would face harsh opposition.
opposition. But God would be with him. The prophet should have courage to
confront people.
II. THE BETRAYAL OF JUDA (chapters 2—
6)
A. TWIN SINS (2:1—3:5) 1.Leaving God (2:1-
13). Verse 13 connects the two parts of chapter two: "For two evils have
They left me, the fountain of living water, to dig for themselves cisterns,
broken cisterns that do not hold water.” They had forsaken God to
seek foreign alliances that could not help them.
In the first part of the chapter, they are accused of idolatry. They have changed to
true God, who miraculously freed them from Egyptian slavery (v.
 6), for the false gods of the pagans (v. 11). It was a bad deal.

2. Seeking Foreign Alliances (2:14—3:5). Instead of trusting in God, the

the people of Judah turned to the south, to Egypt, or to the north, to Assyria (2:18). “The river” in
the Old Testament generally refers to the Euphrates, in the vicinity of
where Assyria was located. Judah rejected 'the fountain of living water,' to
to drink from these rivers.

Man cannot wash away his own sins, no matter how

I strongly tried to do it (2:22). Idolatry was the dominant sin of
Israel. Solomon had introduced the worship of Baal (2:8), the main God
of the Phoenicians. The masculine plural "Baales" (2:23) is often used to
refer to male gods in general, while Astarot (plural
(feminine) refers to the goddesses. It had become so prevalent that the
idolatry, that the prophet could say: "according to the number of your cities, oh
Judah, your gods were not there" (2:28). Assyria had not helped them (see Isaiah).
Now they were returning to Egypt. Jeremiah asks in the midst of the
desperation: "Why do you ponder so much, changing your ways? Also
you will be ashamed of Egypt, as you were ashamed of Assyria” (2:36). The
Judah's volatility was pathetic. Idolatry is compared to fornication.
(3:1-5; see 2:20). Hosea had also accused Israel of adultery.
spiritual.
B. THE REBELLIOUS JUDA (3:6—
4:2
1. Judah Worse than Israel (3:6-11). This section records the second message
prophetic, given "in the days of King Josiah" (v. 6). Clearly, the national reform
instituted by Josiah after the discovery of the law in the temple (II Kings
22—23), had been superficial. Judah is accused of not returning to the Lord.
"with all his heart, but lying" (v. 10). Although he had before her the
warning of the downfall that had come to the Northern Kingdom, or Israel, a hundred years
before (in the year 722 B.C.), continued in its idolatry (fornication, v. 8). In
in relation to Israel, it is called twice 'the rebellious... Judah' (vrs. 7-8). The Lord
he declares through his prophet: 'Rebellious Israel has justified his soul in
comparison of the disloyal Judah" (v. 11). 2. A Call to Rebellious Israel
(3: 12—4: 2). The prophet is commanded to go and cry out 'these words
toward the north wind" (Israel). The invitation is given to the remnant there.
—those who have not gone into captivity—so that they may return to the Lord
(3:12). If they acknowledged their sin, He would be merciful with
they (3: 13). The lesson of this statement is that the confession
bring forgiveness.

C. THE DAY OF THE LORD (4:3-

31)
1. A Call to Repentance (verses 3-4). Once again the
the prophet returns to Jerusalem and Judah. His cry is: "Make
fallow." The hard and un cultivable soil of their hearts
it needed to be plowed with prayer and raked with
repentance. 2.The Whip of the North (verses 5-18). The pot
boiling (1: 13) is about to spill its fury from the
north in 'great breaking' (v. 6). It would be an invasion
terrifying: "Behold, he will rise like a cloud, and his chariot like
whirlwind; lighter with their horses than the eagles" (v. 13).
The only hope of escape is turning away from sin.
The punishment upon Judah is just: "Your way and your deeds will...
they did this" (v. 18). 3. Total Destruction (vv. 19-31). This
the passage contains one of the most vivid descriptions of great
destruction found in the Bible. The expression
"solitary and empty" is found only here (v. 23) and in Genesis
1:2, where the first chaos is described. The effect of this picture
terrible in Jeremiah was a deep agony of heart (v.
The true prophet always pays the price of suffering.
due to the sins of the people.
D. A MAN IS NEEDED (chapter 5) This has
has sometimes been called 'The Chapter of Diogenes.' Just as this
Greek philosopher was walking through the streets of Athens during the day
with a flashlight on, searching for an honest man, at the
the prophet was commanded to search the streets of Jerusalem for a
upright man. If he found one, God would forgive the
city. But Israel and Judah "resolutely rebelled" in
against the Lord (v. 11). They rejected his warnings,
declaring that evil would not reach them (v. 12). As
response, God repeated the threat of invasion (v. 15). This
would come because of their idolatry (v. 19). Then comes this
lamentable cry: “Your iniquities have hindered these
things; and your sins separated good from us
25). Each sinner deceives himself.
E. THE DEPTH OF JUDA'S SIN (chapter 6) A
the sons of Benjamin who lived in Jerusalem were commanded
fleeing south, to Tecoa, a village of shepherds, twelve miles to the
southeast of
the capital, where the prophet Amos had lived. A fire is
I would light as a sign on the mountain of Beth-haccherem,
to guide them; 'because from the north it has been seen badly, and
"great transgression" (v. 1). The abundance of sin of
Judah is described like this: 'As the fountain never ceases to flow'
its waters, thus its malice never ceases to flow" (v. 7). All the
People, even the priests and the prophets, are bad (v. 13). The
prophets, like false doctors, "heal the brokenness of the
daughter of my town with lightness, saying, Peace, peace; and there is none
"peace" (v. 14). While Jeremiah cried out "War!" (vv. 4-6),
the false prophets calmed the people saying, "Peace." "Not even
"they know how to be ashamed" (v. 15; see 8: 12) expresses the attitude
recklessness of the people, so often reflected today. Jeremiah
I begged them to ask about 'the ancient paths' (v. 16), but
they refused. Therefore they would be called 'discarded silver,'
because God had rejected them (v. 30).
III. FALSE CONFIDENCE IN THE TEMPLE (chapters 7—10) A.
THE SERMON ON THE TEMPLE (7:1—8:3) The first verse of
this section indicates that a new and important message is at
point of presenting itself. The prophet is commanded to give this sermon
at the door of the house of the Lord.
the only thing that will save you from destruction is repentance
Improve your ways and your works, and I will make you
live in this place" (v. 3). It is not too late to avoid the
captivity. The people of Jerusalem had a false sense of
security due to the fact that the temple was there (v. 4).
Since this was inviolable, the city was safe. But
Jeremiah warns them that the first sacred altar in Shiloh was
now in ruins (v. 12). The same destruction would come to the temple
The people of Judah would go into captivity as Israel had gone.
God commands Jeremiah not to pray for them because He does not want him to.
I would hear (v. 16).

Verses 22 and 23 are an excellent commentary on the

words of Samuel "To obey is better than sacrifices (I
Samuel 15: 22). Jeremiah preached a spiritual religion in
instead of a formal one. The people in the days of Jeremiah were, in a
very peculiar sense, "the nation of his anger" (v. 29). It was they
who would be cast out of their land. But their punishment went from
agreement with your wickedness. They had set up idols in the house
same as God (v. 30). They had descended to the depths of
idolatry, offering their own children in the fire of Moloch.
The Valley of Hinnom to the south of Jerusalem, where this happened,
it would be a 'Valley of Slaughter' (vrs. 31-33). 'Its sanctuary
it would become their cemetery.
B. DISOBEDIENCE AND IDOLATRY (8:4—10:25) 1.
Perpetual Rebellion (8:4-9). The people of Jerusalem were
sliding constantly backward, toward the edge of
abyss. Despite everything the prophet could do, they
they did not want to "turn back" (v. 5). 2. False Doctors (8:10-22). A
again the Lord says: 'they healed the brokenness of the daughter
from my town lightly, saying: Peace, peace: and there is no peace
(v. 11). And then he asks: “Is there no balm in Gilead? Is there no
Is there a doctor there? Why was there no medicine for the daughter?
"from my town?" (v. 22). 3.The Weeping Prophet (9: 1-8). The prophet
feels overwhelmed by suffering upon seeing that the people
is bringing such suffering upon himself because of his
sin. Their main sin is deceit (vrs. 3-8). 4.
An Offended God (9:9-26). Jerusalem and Judah would be put in
isolation (v. 11). Its inhabitants would be scattered among the
nations (v. 16). True wisdom consists of knowing how to
God (v. 24). 5. The Foolishness of Idolatry (chap. 10). Almost in
each chapter the people of Judah are accused of worship
idolater of pagan gods. But this is one of the passages
longer about the impotence of idols in contrast with the
omnipotence of Jehovah (vs. 2-16).
The section ends with another prediction of the northern invasion.
which will come 'to turn all the cities into solitude
"Judah, in the dwelling of snakes" (v. 22). The clouds of war
they move very low throughout the ministry of Jeremiah.
IV. THE PACT OF GOD (chapters 11—12) It is
likely that the mention made here of the covenant of God
with Israel, refers to the discovery of the book of the law in the temple,
which resulted in the religious reform of Josiah in the year 621 B.C.
So this prophecy must have been pronounced near the
the beginning of the ministry of Jeremiah.

A. A BROKEN COVENANT (11:1-10) In the

Mount Sinai, God made a covenant with His people to give them the
Promised Land (v. 5). But they had broken the covenant.
(v. 10) and therefore they had lost the right to live in Canaan.
B. TOO LATE TO PRAY (11:11-17) By
the second time God orders Jeremiah not to pray for the people.
They had refused to listen to him, so he would refuse to listen to them.
prayers in times of difficulty (11:14).
C. THE CONSPIRACY AGAINST JEREMIAH (11:18-
23) The men of Anathoth, their hometown, plotted a
secret plot against Jeremiah. The prophet was like a
lamb led to the slaughter until God revealed to him the
plans of the conspirators. It wouldn't be long before
they were caught by the invasion of Jerusalem and were
destroyed.

D. THE PROSPERITY OF THE WICKED (12: 1-6) The

The problem that Jeremiah faced is an old problem:
"Why is the way of the wicked prospered?" The prophet
he requests permission to discuss the matter with God
1). God's response is given in the symbolic language of
Verse 5: "If you ran with the footmen, and they wore you out, how
Will you contend with the horses? And if you were in the land of peace
quiet, how will you do in the
swelling of the Jordan?” Jeremiah's problem was how
compete with other runners. How could I compete in
against horses? That is, how could I face it?
True difficulties? If in the open and calm field it
fatigued, what would he do in the tangled and pathless jungle
from Jordan—the most serious difficulties that awaited him in the
future? The conspiracy of the men of Anathoth was nothing
compared to those that were to come.
E. THE DIVINE LAMENT (12:7-17) At the same time
Jehovah was watching the sad fall of his people, he expresses himself to
himself through his prophet in these sorrowful words.
He had been forced to move away from his home and his
inheritance.
V. FIVE WARNINGS (chapter 13) A. THE BELT
 ROTTEN (vrs. 1-11) One of the outstanding characteristics
the ministry of Jeremiah was that of the expressed parables
through certain actions. God ordered the prophet to buy himself a
linen belt, use it, and then hide it in the hole of a
rock in the 'Euphrates.' (It could hardly refer to the river)
Euphrates, which is two hundred fifty miles from that
place; probably the reference was to a small town in
three miles away with the same Hebrew name). When
Jeremiah went to look for the belt again, it had rotted and did not
it was useless. The belt was a symbol of Israel and Judah, to
whom Jehovah had taken for Himself, but now "for
"no thing" were "good" (v. 10).
B. THE WINE SKINS FILLED WITH WINE (verses 12-14)
God said that all the wineskins would be filled with wine. The
People, interpreting this as prosperity, agreed.
But the divine meaning was that people would be so drunk
that she could not defend herself. Some would be thrown
against others like shattered clay pots.
C. THE PRIDE OF THE PEOPLE (verses 15-17) The pride
always precedes destruction (see Proverbs 16:18).
This was one of the main causes of the fall of Judah.
THE REAL PRIDE (verses 18-20)
The king and the queen—perhaps Joachim and his mother (597 B.C.)—were
he ordered them to be humiliated. His kingdom would be destroyed by the
invasion that would reach as far as the cities of the Negev.

E. THE INEXCUSABLE SIN (verses 21-27) Judah

they could not leave their sin more than the Ethiopians could
change its dark skin or the leopard its spots (v. 23). Only
God could cleanse Jerusalem, and she refused to be cleansed.
VI. THE SYMBOLS OF THE FALL (chapters 14-21) A. THE
DROUGHT (chapters 14-15) Drought is one of the
greatest calamities in the East, where it can be the
cause of starvation among the masses. In the United States the
droughts have caused poverty, but the suffering has been
limited. However, the description in 14:1-6 that 'not
there was grass" for the food of the animals, it can be
familiar to some. Despite the warning through the
drought— which was only a symbol of the destruction that
approached—the false prophets told the people that they should not
there would be neither sword nor hunger (14: 13). Once again we grasp a
glimpse of the weeping prophet: "Let my eyes run with tears
night and day” (14: 17). The seriousness of Judah's sin is indicated
very clearly by the statement of the Lord: 'If Moses and
Samuel put himself before me, my will will not be with this.
people: cast them away from before me, and let them go" (15: 1). These two—
the most notable intercessors of the Old Testament—no
they could have prevented the punishment with their intercessions that
God would descend upon Judah and Jerusalem. One of the causes
the main event of the Babylonian captivity was the wicked reign
the son of Hezekiah, Manasseh (15:4), who led the nation
to a frightful idolatry (2 Kings 21: 1-18). Since the
the people turned away from God, God turned away from them. Jeremiah
he lamented the fact that he had been born a '... man of
"strife and man of discord throughout the land!" Despite
that had not been involved in money lending—one of
the prevalent causes of dissent—everyone cursed him (15:
10). But he found
I found your words, and I
I ate them; and your word was to me for joy and for delight.
heart" (15: 16). Once again, as in his initial call (1:
In chapters 17-19, Jeremiah is warned that he will have to face fierce
opposition (15:20). But once again he is promised
protection and liberation.
B. THE CELIBACY OF THE PROPHET (chapter 16) God
He commanded Jeremiah not to take a wife (v. 2). His
celibacy would be a sign of the horrors that would come to the
wives and children in the destruction that was approaching.
He was also forbidden to enter the house of mourning (v. 5) and to the
invitation house (v. 8). The first was a symbol that the
that they would not be mourned. The second, of course,
it meant that joy and happiness would soon cease in the
captivity. When people would ask why they would be
severely punished (v. 10), the prophet should tell them
that it was because they had forsaken Jehovah to worship others
gods (v. 11). Idolatry was the main cause of captivity.
Babylonian. There they would become glutted with idolatry (v. 13), until that
were healed forever. That was the outstanding result
of exile.
THE INDELIBLE MARK OF THE SIN OF JUDA (17: 1-18) “The
the sin of Judah is written with a iron chisel, and with a point
"of diamond" (v. 1) —God describes the indelible nature of sin this way.
from his people. Because of this, the fall of Judah was inevitable.
"Cursed is the man who trusts in man" (v. 5), was another
warning against alliances with foreigners. "Blessed is the
"man who trusts in the Lord" (v. 7), was a call to
depend only on Him. The language of verse 8 is very
similar to that of Psalms 1:3. Jeremiah had ample reason to
"The heart is more deceitful than all things, and "
perverse; who will know him?” (v. 9). The only answer is:
"O Jehovah, who searches the heart" (v. 10). A person does not
he can know not even his own heart until he
May the Spirit of God reveal it to you.
 D. THE VIOLATION OF THE SABBATH (17:19-27) A
Jeremiah is ordered to act as a sentinel in all the
Jerusalem gates to warn people not to carry
loads on Saturday. If they listened to your message, the
prosperity and the peace of the city would be guaranteed. If they
they refused to obey, the city would be destroyed by fire. This
the last took place in the year 586 B.C.
E. THE CRACKED CLAY CUP (chapter 18)
Obeying God's command, Jeremiah descended to the
potter's house. While he was watching, a clay vase
it broke in the hands of the potter, but he made it again from
new. Through this illustration, Jeremiah received a
message for your listeners: although they had been
broken because of their disobedience, through the
regret could be reshaped according to
the plans of God. The same, of course, applies to
individual. Once again the prophet faces opposition. The
People said: 'Come, and let us plot against
Jeremiah;... Come and let us strike him with the tongue, and let us not look at all
his words" (v. 18).
THE BROKEN CLAY CUP (chapter 19) God
He ordered the prophet to take a clay vessel, carry some
from the elders and the priests to the Valley of Hinnom, and there
he would break the glass in front of his eyes (v. 10). Then he had to
to tell them that this is how God would break Judah and Jerusalem (v. 11).
Once again he predicts that the Valley of Hinnom would become
in the Valley of Matanza (v. 6).
G. PASHUR, THE PRIEST (chapter 20)
It was nothing new for the prophet to come into conflict with the priests.
But Pashur, the chief governor of the house of the Lord, was wicked in
extreme. He punished Jeremiah and put him in the stocks that were near the temple
(v. 2), where all the people could see his misfortune.
When Pashur released the prophet the next day, Jeremiah had some
very significant words to say. He made the most defined prediction that
I would have done until then: 'I will deliver all of Judah into the hands of the king of'
Babylon, and he will transport them to Babylon" (v. 4). He assumed that Pashur and his
the family would be taken to Babylon and would die there.
Then comes one of the frequent autobiographical passages of the book (vv. 7-18).
Jeremiah complains of being mocked every day, saying that everyone
his mockery (v. 7). He decided not to speak anymore in the name of the Lord, 'however it was in
my heart like a burning fire lodged in my bones, I worked to endure it and
I couldn't (v. 9).

Meanwhile, his friends were watching him, waiting for the opportunity to
to catch him and take revenge for his preaching (v. 10). But he had the
the assurance that God was with him 'like a mighty giant' (v. 11). He praised the
Sir (v. 13), but in his next sentence he cursed the day of his birth (v. 14).
In this, it reminds us of Job (3:1-10).

H. THE BABYLONIAN SITE (chapter 21)

This prophecy leads us to the end of Jeremiah's ministry. The siege of
Jerusalem had already begun (v. 4).

Zedekiah, the last king of Judah, sent messengers to ask Jeremiah to

prayed for Nebuchadnezzar to withdraw from Jerusalem. But the prophet him
he answered that God would be fighting on the side of the Babylonians (vrs. 4.6). Then
predict that both the king and the people would be taken captive by
Nebuchadnezzar (v. 7).
Jeremiah then presents the matter clearly: "Here I place
before you, the path of life and
"way of death" (v. 8). Those who remained in the city would perish by means of
of the sword, hunger, or pestilences. Those who will surrender to the
Babylonians would live (v. 9), because the king of Babylon would take the city and it
he would burn (v. 10). Of course, this seemed like a betrayal.

VII. THE LAST KINGS AND PROPHETS OF JUDAH (chapters 22—25)

A. THE KINGS (chapter 22)

1. Introduction (vs. 1-9). God commanded Jeremiah to go to the house of the king of
Judah to give a message. It is a general exhortation to reign justly, with the
security that the result will be the continuation of the dynasty of David in the
power. Refusing to obey would mean the destruction of Jerusalem (verses 8-9).
2. Joachaz (verses 10-12). The order was: "Do not weep for the dead," meaning for Josiah,
who had been killed by Pharaoh Necho at Megiddo in the year 608 B.C. More
they should indeed mourn for Joachaz—called here Sallum—who after a
his reign of only three months was taken to Egypt and died there in exile.
3. Joachin (verses 13-23). This king reigned for eleven years. He was evil,
ambitious (v. 13), and proud (v. 14). His father, Josiah, had been good (vrs.
15-16). So God does not proclaim mourning for him (v. 18), but a burial of a donkey—
without funeral (v. 19).
4. Jehoiachin (verses 24-30). This king - called here Coniah - succeeded Jehoiakim but
he reigned for only three months. Then he was taken captive to Babylon by Nebuchadnezzar
(597 A.C.). Thirty-seven years later he was released.
B. THE PROPHETS (chapter 23)
1. Shepherds of the Flock (verses 1-8). There is some doubt here about the term
"pastors," if it refers to kings or prophets. The title can apply to both.
Perhaps the main reason for interpreting it as referring to kings is the
promise that God will raise up from the line of David a "righteous branch," which will be
called "Jehovah, Our Righteousness." The passage is clearly Messianic.
2. False Prophets (verses 9-40). Jeremiah expresses in a quite strong language
his deep concern for false prophets. His heart is broken, his
bones tremble, and it feels like a drunk person (v. 9).

The religious life of Judah was at a very low level when 'thus the prophet
"like the priests, they are feigned" (v. 11). The prophets of Samaria had led the
Northern Kingdom, or Israel, to the worship of Baal (v. 13). The prophets of
Jerusalem committed adultery, told lies, and encouraged wrongdoers.
In the eyes of God, they were like Sodom and Gomorrah (v. 14). They had
profaned all the land (v. 15), and they were still prophesying peace (v. 17). God
I had not sent them (v. 21). He opposed the use of the expression 'burden of
"Jehovah" (verses 33-40), for its use belonged only to the divine messages given
through the true prophets.
C. GOOD FIGS AND BAD FIGS (chapter 24)
After Nebuchadnezzar had taken Joachim—called here
Jeconiah—captured to Babylon in the year 597 B.C., along with the
princes and skilled workers, Jeremiah had another symbolic vision.

I saw two baskets of figs, one with very good figs and the other with very...
bad. It was said that the good figs represented those that had already been
carried into captivity, who would return to God (verses 5-7). The bad figs
they represented Zedekiah and the people of Jerusalem, along with those who
they had already gone to Egypt (v. 8). Regarding these last ones, we do not know anything definite,
although it seems that they had been taken by Pharaoh Necho, along with
Joachaz. Those who were represented by the bad figs would be
scattered and destroyed (vs. 9-10).
D. THE VISION OF THE END (chapter 25)
"The fourth year of Jehoiakim," and "the first year of Nebuchadnezzar" would be the year 605.
B.C. That year the decisive battle of Carchemish took place, in which the
Babylonians defeated the Egyptians, thus ending the
dominion of Pharaoh Necho over Palestine. Therefore, the threat from Judah was
Babylon.

The ministry of Jeremiah had extended from "the thirteenth year of Josiah" (626
A.C.). The 'twenty-three years' (v. 3) would then be—in accordance with custom
Hebrew to include the first and the last years—the year 605 B.C. The prophet recalls
to the people his zeal and faithful preaching.

Once again, Jeremiah definitively predicts that Nebuchadnezzar, king of

Babylon will destroy Judah. However, their most surprising prediction is
that the captivity will last 'seventy years' (v. 11).

After seventy years, God will punish the Babylonians (verses 12-13). The land
the Chaldeans will become "deserts forever" (v. 12). This has been fulfilled
to the letter.
Jeremiah sees himself as taking the cup of wine of God's wrath and
making all the nations drink it (vrs. 15-28). These included Judah (v.
18) and to all the neighboring nations listed here in detail. After
that God will finish punishing his own city, Jerusalem, he will also punish
to the other nations (v. 29).
The expression 'Jehovah will roar from on high' (v. 30) is almost identical to the words
introductory of the prophecy of Amos (1:2), who had prophesied a century and
half earlier in the Kingdom of the North, or Israel.

This section ends with the lament about the future fall of Jerusalem. The end
it was in plain sight.

For Additional Study

1. Where and when did Jeremiah prophesy?

2. Why is he called 'the weeping prophet'?
 3. What was the main burden of the ministry of Jeremiah?
4. Why is chapter 5 called 'The chapter of Diogenes'?

5. What was the dominant sin of Judah in the days of Jeremiah?

6. Discuss the lessons of the rotten belt, the cracked vase, the vase
broken and the good figs and the bad figs.

CHAPTER FOUR
THE PROPHET OF PUNISHMENT
Jeremiah 26—52

Lamentations 1—5

I. THE PERSONAL LIFE OF THE PROPHET (chapters 26—45)

The first twenty-five chapters—almost the first half—of the Book of Jeremiah
consist of prophecies against Judah. The second part of the book deals with
mostly with historical narratives, the main exception being the section
that is dedicated to prophecies against foreign nations.
A. THE PRIESTS AND PROPHETS AGAINST THE PRINCES AND HIM
TOWN (chapter 26)

This prophecy is dated (v. 1) to the beginning of the reign of Jehoiakim (608 B.C.).
he ordered Jeremiah to stand in the house of God and warn the worshipers that
if they did not turn from their evil ways, the Temple of Jerusalem would suffer the
the same fate as the Tabernacle in Shiloh (v. 6). The latter had been the center
of worship during the days of the judges. Archaeology has discovered that
Silo was destroyed by fire in the middle of the eleventh century B.C.
confirming thus the picture presented in First Samuel, and also the
reference of Jeremiah to his condition in ruins in his days.

The prophet's declaration that Jerusalem would be destroyed (v. 6), is

it was considered an act of betrayal for which he had to die (v. 8). This sparked
a popular uprising (v. 9).

The king's house (v. 10) was located south of the temple area. Hearing the
clamor, the princes soon appeared in the Temple and a session was called
extraordinary court. The priests and prophets acted as lawyers
accusers, demanding the death penalty (v. 11). The princes and the people
were the judge and the jury. The only defense of the accused was that God had
ordered to give the prophecy (v. 12). In his defense, he included a plea to
repentance (v. 13).
This time Jeremías was more fortunate than before. The princes and the
the people rejected the accusation of the priests, and in their verdict, they declared him
innocent (v. 16).
B. THE SUPREMACY OF BABYLON (chapters 27—29)
1. Submission to Babylon (chap. 27). The first verse of this chapter carries the
the same date as the beginning of the previous chapter—"At the beginning of the reign of
"Joachim." But verses 3 and 12, along with 28:1, demonstrate that it
refers to Zedekiah. Young, the most distinguished scholar of the Old Testament,
He says: 'Evidently, the word 'Joachim' in verse 1 was used incorrectly.
by the scribes instead of 'Zedekiah.'" Cawley agrees with this
It is almost certainly a scribe's error.
God commanded Jeremiah to make yokes and straps to use on his neck.
(v. 2), and then he sent them to the kings of Edom, Moab, and Ammon—all of them
to the east of Palestine—and to the kings of Tyre and Sidon— to the north. With them, he was to go the
message that all these kings would submit to the government of Nebuchadnezzar.
The nation that was not under submission would suffer punishment (v. 8), while to
those who submitted would be allowed to remain in their own
lands. Babylon was the power chosen by God for this period (v. 6), and the
peace would only come through submission to their government.

The same message was specifically given to Zedekiah, the king of Judah.
This same emphasis is repeated several times throughout the book.

The false prophets were telling the people that the vessels of the temple that
they had been taken to Babylon would soon be returned (v. 16). Jeremiah threw
this challenge: if the false prophets were right, let them prevent the rest of
the temple furnishings were taken to Babylon (v. 18). But the fact was that
these would soon be taken by Nebuchadnezzar (verses 19-22).
2. Jeremiah Against Hananiah (chap. 28). 'At the beginning of the reign of
Zedekiah (598 BC)—clearly the same time as chapter 27.
Hananiah, a false prophet, challenged Jeremiah's position. He quoted God saying
that he had said: "I will break the yoke of the king of Babylon. Within two years
For days I will take all the vessels of the house of the Lord to this place.
He also predicted that Jeconiah (Joaquin), who had been taken captive
after a reign of three months (597 B.C.), along with the others
captives in Babylon, would be returned to Judah (v. 4).

Hananiah then broke the wooden yoke that Jeremiah had on his neck.
(v. 10), declaring that God would break the yoke of this within two years,
Nebuchadnezzar in all nations (v. 11). Jeremiah responded that God
I would put an iron yoke on the necks of all these nations and force them to
to serve Nebuchadnezzar (v. 14). Also
predicted the death of Hananiah in that same year. When this happened, the people
he should have recognized that Jeremiah was truly speaking in
name of God.
3. A Message to the Captives (chapter 29). The prophet sent a letter to the
inhabitants of Judah who had been taken to Babylon by Nebuchadnezzar in the
year 597 BC. He told them to build houses, to plant gardens, to
they would marry and settle there (vs. The prophets who had told them
how soon they would return to Judah they had been deceived (vrs. 8-9). Once again
(see 25:11) Jeremiah predicted that the Babylonian captivity would last seventy years
Then peace and restoration would come.

Two of the false prophets in Babylon are known by name—Ahab (v. 21) and
Semaías (v. 24). This last one had gone so far as to send letters of
Babylon to Jerusalem, urging the priests to silence Jeremiah because
I had advised the captives to accept their condition, as it would last for
long years (vrs. 27-28).
C. ALBORADA AT MIDNIGHT (chapters 30—33)
This is the only extensive section of Jeremiah that is filled with messages of
hope, comfort, and future glory. It rises like the peak of a mountain
about the fog of gloom and punishment in the surrounding valleys.
Chapter thirty-two is dated "the tenth year of Zedekiah, king of Judah".
(v. 1), and it is believed that the entire section belongs to that time. This was precisely
one year before Jerusalem fell in 587 or 586 B.C.
So these chapters were written in the midnight of the history of Judah.
The prophet was in prison, the king was sealing the nation's punishment with
his disobedience, the executioner's axe was about to fall. But in this
In such a dark hour, the light shines more brightly in the writings of Jeremiah.
when he envisions a glorious future.
1.Jacob Will Return(caps. 30-31). Here we find the first reference to the
writing in Jeremiah. God commands the prophet: 'Write in a book all the
words that I have spoken to you" (30: 2). The purpose is that when the people return
from captivity, have proof that God had truly spoken
through his prophet (v. 3).

The key to this section is found in 30:10 - "You therefore, my servant"

Jacob, do not fear, says the Lord, nor be dismayed, Israel: for behold, I am the
that I saved you from afar, and your offspring from the land of their captivity; and Jacob
will return, and will rest and will be at peace, and there will be no one to frighten him.
the thought is repeated time and again in these two chapters.
The most outstanding passage of this section is the one that describes the 'new grass.'
(31: 31-34). This is quoted in full in Hebrews 8: 8-12. It is one of the predictions.
more significant in the Old Testament of the spiritual nature of
Christianity in comparison to Judaism. Instead of God's law being
written on stone tablets, would be written on human hearts. The verse
33 is a graphic description of the experience of entire sanctification.
2. Faith is Costly (chapters 32-33). The year before Jerusalem was
In the end, Jeremiah received an order from God which was a true
challenge. The city was surrounded by the Babylonian army. The prophet had
silenced in prison by the king for predicting that Jerusalem would be
took and Zedekiah taken captive.
There were only a few minutes left until midnight, and there were no signs of the
dawn. However, at this dark hour God commanded Jeremiah to do
something apparently absurd. He should buy his cousin Hanameel a field in
Anathoth, which was probably in possession of at that moment the
enemy. Faced with the possibility of the Babylonian victory that was already imminent, the
the commercial value of the property was practically null. However, Jeremiah
he paid a good price for the field (32: 9). Two contracts were signed; one 'sealed'
and the other 'open' (v. 11). Both should be placed by Baruch 'in a vessel of
clay,
The practice of storing valuable manuscripts in clay jars has received great publicity.
in the recent discoveries of the Dead Sea Scrolls.
Why did Jeremiah buy the field? This would be concrete evidence of his
faith in its own divinely inspired predictions about the return of the
captivity (v. 15). If he really believed that people would be returned to their land,
I would try paying cash for properties that are not worth it now.
nothing.
Nowhere else is the characteristic humanity so clearly demonstrated.
from Jeremiah, as in his reactions after closing the contract. With faith
desperate she prays: "for nothing is difficult for you" (v. 17), but at the same time
remember the Lord of the site that soon would end in the destruction of Jerusalem
(v. 24).

The answer came quickly. Jehovah echoed Jeremiah's question:

“Will anything be concealed from me?” (v. 27). Then he reiterates the prediction that
Jerusalem would be destroyed (verses 28-29). The reason for this was the idolatry of the people.
of Judah (vv. 29-35).
But then the Lord comforts the prophet's heart assuring him that the
captives would be returned to Judah and the fields would be bought back
for money (vs. 36-44). The property that Jeremiah had bought would return to
to have its value.
Chapter 33 contains a second message for Jeremiah while he was
still in prison (v. 1). He is full of new certainties about the return of the
captivity, and beautiful descriptions of the future glory of the nation. To strengthen
the faith of the prophet, the Lord says to him: 'Call to me, and I will answer you, and I will teach you'
great and difficult things that you do not know.
Here we have a messianic prophecy: 'In those days and at that time I will make'
to produce David a shoot of righteousness, and he will make judgment and justice in the earth” (v. 15).
This prophecy was fulfilled only in a limited sense in the return of the
captivity. Complete fulfillment had to wait until the coming of the Son of
David, the Messiah. The truth is that this passage points towards the Second Coming.
of Christ for its final fulfillment.
Chapter thirty-three concludes with the reiteration of the assurance that the
God's covenant with Israel will not be broken (verses 19-26). Once again it must
to say that only in Christ has the Davidic Covenant been confirmed.

D. BROKEN PACTS (chapter 34)

1. A Message for Zedekiah (verses 1-5). While the siege continued, God
he ordered Jeremiah to tell the king again that Jerusalem would be destroyed by
fire and that Zedekiah would be taken captive to Babylon. But he was given the
the certainty that he would die there in peace (v. 5).

2. Lack of Faith (vs. 6-22). During the siege, the fearful slave owners of
Jerusalem had made a pact to free all Hebrew slaves.
who they had kept against the law of Moses. In Sinai, God
he had made an agreement with his people that every Israelite slave should be
released during the sabbatical year (v. 14). But they had been
breaking that agreement. Now, as adding to their sin, they broke
the promise they had made during the siege, and they returned to subjugate the
slaves who had been freed (v. 16). God said that he would proclaim for these
fishermen a 'freedom... with knife, and with pestilence and hunger' (v. 17).

E. THE RECHABITES (chapter 35) One of the

one of the strangest characteristics of the book of Jeremiah is the lack of
chronological order. Many of the prophecies are dated,
but they are not arranged in chronological order. Chapter 27
-34 has its historical antecedent during the reign of
Zedekiah, the last king of Judah. In chapter 35 we return
in the times of Joachin (see chapter 26), the antepenultimate
king.
Jeremiah brought the Rechabites into the temple and offered them
wine to drink. They refused, saying they had never
disobeyed the order of his ancestors to refrain from
to drink wine, as much as to avoid living in houses and working in the
agriculture (vrs. 6-10). They were to permanently follow the
vocation of shepherds, dwelling in tents. The message of the
The Lord through Jeremiah said: If the Rechabites had
being faithful to the commandments of the ancestors, why
Could Judah not be faithful to the covenants with God? The Rechabites
they had given an example that embarrassed the
Israelites.
F. THE FIRST AND SECOND EDITION OF JEREMIAH
(chapter 36) This chapter is unique in the Old Testament for
give us an idea of the literary history of one of your books. The
the evidence is clear that the Book of Jeremiah had for the
less four editions, and perhaps more. In this chapter we are
says two. The last sentence of chapter 51 indicates the end of the
words of Jeremiah. The final edition included the appendix
history of chapter 52. This phenomenon will help understand
 why the text of Jeremiah in the Septuagint is only
seven eighths of the Masoretic Hebrew text. In the fourth year of
In the year 605 B.C., the Lord commanded the prophet to write his
prophecies on a scroll. So he called his scribe, Baruch, and
he dictated the message (v. 4). Since Jeremiah was
confined in prison, he asked Baruch to read the scroll in a
day of fasting, when the crowd would be gathered in the
temple. The following year (v. 9) - time moves very
Slowly in the East!— Baruch read the content of the scroll to
people. Being brought before the princes, he also read it in his
presence (v. 15). Finally, the king found out and the scroll was given to him
read (v. 21). (These three readings from the scroll, probably in a
same day, they indicate that it was not very extensive). The attitude of
Joachim towards the Word of God is demonstrated in a form
surprising. As soon as one of the columns was read of the
he was cutting it into pieces with his knife and disdainfully it
threw at the
fire. (The fact that the roll burned indicates that it was pro-
probably of papyrus). The conclusion of the whole matter is
presents in verse 32: 'And Jeremiah took another scroll, and gave it'
a Baruch the son of Neriah, scribe; and he wrote in it from the mouth of
Jeremiah all the words of the book that he burned in the fire
Joachim king of Judah; and even many were added to them.
other similar words." This is the second edition
expanded of Jeremiah. Covered the first half of the ministry
of the prophet (626-604 B.C.).
A PROPHET IN PRISON (chapters 37—38) 1.
Answering the King (37: 1-10). During the siege of Jerusalem by
the Babylonians had a brief truce that was lifted
illegitimately the hope of the people within the city. The
Egyptian army entered Palestine, and the Chaldeans (the Babylonians)
they withdrew from Jerusalem for a while (37:5). But Jeremiah
warned the king that the Babylonians would return and burn the
city (37: 8). 2. Accused of Treason (37: 11-15). When the
the site was temporarily interrupted, Jeremías went out the door
from Benjamin to inspect his new property in
Anathoth, about three miles away, in "land of
"Benjamin" (v. 12). But he was arrested, accused of deserting to
the Chaldeans, beaten, and put back in prison. 3.
Appealing to the King (37: 16-21). King Zedekiah is an example
pathetic of a wavering character. He secretly took out
Jeremiah from the prison asked him, 'Is there a word from the Lord?'
In response, the prophet repeated his prediction that the
the king would be taken captive. Then he begged the king not to send him away.
return to the dungeon, where he was in danger of dying. So the
The prophet was left in the prison yard and was given a cake.
of bread every day (a loaf of bread then was like a
cookie today). 4.Threatened with Death (38:1-6). When
Some of the leaders heard Jeremiah advising
openly that they surrender to the Babylonians, they begged the king
that he should be executed for treason. Zedekiah's response was
very typical of him: "Here it is, it is in your hands; that the king
nothing will be able against you” (v. 5). A nation is in
lamentable situation when ruled by a king without
consciousness and with a weak will. 5. Rescued by a
Ethiopian (38: 7-13). The prophet had a friend in the palace,
"Ebed-melec, Ethiopian man." This African servant succeeded
King's permission to take Jeremiah out of the dungeon.
Carefully provided rags as pillows to put
under his arms, so that the exhausted prophet does not
hurt him with the ropes while they slowly
they were taken out of the mud. Millions of readers have praised the goodness
of this dark servant. 6.Advising the King (38: 14-28).
Once again the fickle Zedekiah called Jeremiah to a
secret conference. After the king swore not to harm him, the
the prophet boldly declared the message of God. It was the
the same that I had advised before: surrender to the Babylonians.
A terrible responsibility was placed upon the king when
Jeremiah informed him that if he surrendered, the city would not be.
destroyed; otherwise, it would be destroyed. The fate of
Jerusalem depended on the decision of a man. What a tragedy.
that the man was Zedekiah! According to his
character, the king said: 'I am afraid' (v. 19). Jeremiah warned him of a
again more than if he did not obey, the king of Babylon to "this
the city will burn with fire” (v. 23). The king was cowardly and the city
It was destroyed. Zedekiah will always carry the blame for this.

H. THE FALL OF JERUSALEM (chapter 39) 1. The End

From the Site (vrs. 1-3). Nebuchadnezzar besieged Jerusalem in the month
tenth of the ninth year of the reign of Zedekiah. In the fourth
month of the year eleven (587 or 586 B.C.) the Babylonians broke the
walls. The siege had lasted a year and a half. 2. The Capture
del Rey (vs. 4-10). Zedekiah tried to escape during the night,
heading to the Jordan Valley. But he was captured in the plains of
Jericho. The last thing he saw was the execution of his two sons.
Then, with that vision vividly imprinted in his memory,
his eyes were ripped out. What a price he had to pay for
a weak and fickle will!
3. The Care of Jeremiah (vs. 11-14). Evidently,
Nebuchadnezzar had heard about Jeremiah's preaching.
Undoubtedly, their censors had read the letters that
Jeremiah had sent the captives in Babylon. So
ordered the captain of the guard to treat Jeremiah with
generosity. 4. The Reward of Ebed-melec (vs. 15-18).
No act of kindness goes unrewarded. Since the
Ethiopian put his trust in God and rescued the prophet, he was promised his
freedom.
I. THE CONSEQUENCES (chapters 40—43) The
the sequel to the fall of Jerusalem is a story of crimes,
intrigue, disappointment, and disobedience. These four chapters
They describe what happened. 1. The New Governor (Chapter 40).
Once Jeremiah was restored to his complete freedom and
he provided food and money in abundance (v. 5), he went to the new
Governor, Gedaliah, in Mizpah (v. 6), probably eight
miles north of Jerusalem. The governor advised the people
that he would peacefully submit to the Babylonian government (v. 9). The
Jews who had fled to the east of the Jordan returned to their
ancient homes (vrs. 11-12). The governor was warned that
Ismael was planning to kill him, by order of the king of Ammon.
But Gedaliah refused to believe such a thing (vs. 13-16). 2. The Murderer
Evildoer (ch. 41). The governor lost his life because he gave
deaf ears to the warnings (vrs. 1-3). Ismael, the murderer,
he was not satisfied until he had killed men of
Siquem, from Silo and from Samaria, who had come to offer
offerings to the house of the Lord. The vile nature of his deceit, is
describe in verses 4-7. Finally, he was attacked and fled to
Ammon (verses 11-15). 3. The Deceptive Remnant (chapters 42-43).
Johanán, the new leader of the Jews who had been left behind,
came with his followers to Jeremiah to seek advice. They
they solemnly swore to obey what the Lord would command them
that they would do so through their prophet (42:5-6).
The orders from heaven were very clear: Stay in this
earth; do not fear the king of Babylon; I will protect you (vrs. 10-
12). Furthermore, the prophet warned the people that if they
they disobeyed God's orders and fled to Egypt, they would suffer
therefore (verses 13-17). The sword they feared would follow them until
over there. The prophet begged the people: 'Oh relics of Judah: Do not enter
in Egypt” (v. 19). Then he accused them of deceit and lack of
sincerity when they came to ask for divine direction (vv. 20-21).
That the prophet was right was proven by what happened.
after (43: 1-7). The people accused Jeremiah of speaking
falsely (v. 2) and being influenced by Baruch to give advice
what would result in their punishment by the Chaldeans (v. 3). With
a challenging attitude, they emigrated to Egypt, bringing Jeremiah
and Baruch with them (verses 5-8). In Egypt, Jeremiah predicted that
Nebuchadnezzar would conquer that country and destroy its gods.
(43: 8-13). This was fulfilled in the year 568 B.C.

THE JEWS IN EGYPT (chapter 44) In view

from the destruction of Jerusalem as punishment for idolatry of
the Israelites, it is difficult to understand the attitude of the Jews in
Egypt. They sank even deeper into idolatry.
They burned incense to the gods of Egypt (v. 8). Therefore,
Jeremiah predicted the destruction of the remnant (v. 12). The
the challenge of the Jews towards God and his prophet is described in the
harsh language of verse 16. They argued that by burning
incense to the queen of heaven (Ishtar) was better
materially (v. 17). But the prophet reminds them that it was the
their idolatry that brought captivity. This seems to be the
last message from Jeremiah. K. BARUCH, THE BIOGRAPHER
(chapter 45) Baruch acted as the scribe of Jeremiah, according to
it is indicated in several places in the book. But it seems that it also
wrote some of the historical sections of the book,
especially the biographical descriptions of Jeremiah in
third person. So it probably isn't out of place
call Baruch the Boswell of Jeremiah. We owe a lot to
this faithful servant of the prophet.
 II. PROPHECIES CONCERNING NATIONS
FOREIGNERS (chapters 46—51) In Isaiah, the collection of
prophecies against foreign nations, it comes in the first
part (chapters 13—23), but in Jeremiah it comes at the end. In
Ezequiel is located more or less in the middle of the book.
(chapters 25-32), as occurs in the Septuagint Version of
Jeremiah.
A. EGYPT (chapter 46) 1. The Defeat of
Pharaoh Necao (verses 1-12). The Battle of Carchemish (605 B.C.)
it was one of the turning points of ancient history. Here
the proud and ambitious Pharaoh Necao was completely
humiliated, while Nebuchadnezzar became the
dominant power of West Asia. Although Egypt rose
“like a river” (vrs. 7-8) with overwhelming pride, fell “beside the river
Euphrates" (vrs. 6, 10). The description that Jeremiah makes of the
battle, is worthy of an eloquent Isaiah. 2. The Conquest of
Nebuchadnezzar (vs. 13-26). The prophet continued describing the
future conquest of Egypt by Nebuchadnezzar. Egypt becomes
he gloried in their gods, but they had been humiliated in
an opportunity by Jehovah through Moses, and they would be one
once more by Nebuchadnezzar. The chapter ends with words
of comfort for the people of God (verses 27-28), which indicate
beyond captivity, to restoration.
B. PHILISTIA (chapter 47) The prophecy is
closed 'before Pharaoh struck Gaza' (v. 1). But it describes
the conquest of the Philistines by Nebuchadnezzar.
C. MOAB (chapter 48) Moab is located at
east of the Dead Sea. This country boasted because it had
avoided being conquered and taken into captivity (v. 11). But
he would suffer for his sins (v. 26).
 D. AMMON (49:1-
6)
Ammon was located to the northeast of Moab, having its capital
in Rabba (v. 2) where it is now Amman (the capital of
Jordan). It would be punished for oppressing the Israelites.
E. EDOM (49:7-22) This country was to the south
of the Dead Sea. He was very notable for his wisdom (v. 7), but
would be destroyed.
F. DAMASCUS (49:23-27) This ancient capital
from Syria, now the oldest city in the world, would be

equally taken. G. CEDAR (49:28-33) Cedar was a tribe

Ismaelita of nomadic shepherds, proud and independent.
It would also be conquered by Nebuchadnezzar.
H. ELAM (49:34-39) This country was at
this side of the Tigris-Euphrates valley. Their power would be broken, but
it would finally be restored.
I. BABYLON (chapters 50—51) Both in Isaiah
As in Jeremiah, Babylon receives the most extensive treatment.
Its importance in history and the pride of its power are seen in
the use it is given in Revelation as a symbolic name of
the forces against Christianity. The destruction of
Babylon (51: 54-58) has been well verified by the
archaeology. The prophet ordered that his prophecy against
Babylon was thrown into the Euphrates as a symbol that the
the city would sink, never to rise again (51: 59-64).
III. THE HISTORICAL APPENDIX (chapter 52) The phrase
the end of chapter 51, 'Up to this point are the words of Jeremiah,'
It seems to clearly indicate that chapter 52 is an appendix.
added by someone. It is very similar to II Kings 24:18—
25:21. The rebellion of Zedekiah against Babylon was
considered as an act of lack of faith. Its sad end is
describe more or less in detail (verses 4-11), as well as the
destruction of the city (vrs. 12-14). The
treasures of the temple that were taken to Babylon are
enumerate (vs. 17-23). The number of the captives is given—4,600
(verses 28-30). The book closes with a description of how Evil-
Merodach, the successor of Nebuchadnezzar, freed Joaquín, and gave him
he treated kindly (vrs. 31-34).
IV. THE LAMENTATIONS OF JEREMIAH (chapters 1-5)
This book, which is traditionally attributed to Jeremiah,
It contains five elegies, or funeral hymns. The form of these
five poems is of special interest. The first five are
in alphabetical order, or as acrostics. In the first two
chapters each verse begins with a new letter of the
Hebrew alphabet and it has three parts. In the third chapter, there are three
verses for each of the twenty-two letters of the alphabet
Hebrew. Chapter four has two lines in each verse, and
each verse begins with a new letter in order
alphabetical. While the fifth chapter contains twenty-two
verses are not in alphabetical order. A special way of
metro for elegies, called qinah, is used to express
deep pain, giving a melancholic tone to the reading.
Apparently, these funeral hymns were written for
lamenting the death of the Kingdom of Judah. The final chapter is a
prayer for the restoration of the nation of captivity.
For Additional Study 1. What two groups
who opposed Jeremiah and which two defended him?
2. What foreign policy did Jeremiah uphold? 3.
What advice did he give to the captives? 4. What happened with
 the first edition of the book of Jeremiah? 5. Discuss
the relationships of Jeremiah with Zedekiah. 6. What
What happened to the prophet after the fall of Jerusalem?
7. What is the nature of The Lamentations?

CHAPTER FIVE
CAPTIVE PROPHET
EZEQUIEL

Name: means "God Strengthens."

Birthplace: Jerusalem
Ministry: 593-571 A.C. Place of its
Babylon
I. Prophecies Before the Fall of Jerusalem (chapters 1—
24)
II. Prophecies Against Foreign Nations (chapters
25—32)
III. Prophecies After the Fall of Jerusalem (chapters
33—48)Versículos para Memorizar: 11:9, 20; 33:11; 36: 25- 27
INTRODUCTION Just like Jeremiah,
Ezekiel was a priest (1:3) and a prophet. Unlike
Jeremiah, he spent the days of his ministry in a foreign land.
Being taken captive by Nebuchadnezzar in the year 597 B.C.
he lived by the banks of the Chebar river (or canal) in Babylon. There he ministered.
to the captives of Judah. Until the
fall of Jerusalem (586 B.C.), sent messages to the people in
Judah. That event marks the dividing line of his ministry.
While Isaiah and Jeremiah prophesied for a period of
forty years each, the ministry of Ezekiel lasted only
twenty-two years. The initial date, 593 B.C. is indicated in 1:2.
the last dated prophecy (29:17) was in the year 571 B.C. Ezekiel
he is unique among the three prophets in the use of images
apocalyptic. It also makes more use of symbolic facts.
to illustrate his messages that the other two, although we have
given that Jeremiah has several examples of it. In general,
Ezekiel is harder to understand and is less read than Isaiah.
and Jeremiah. This is especially true of the last part of the
book.
I. THE CALL OF THE PROPHET (chapters 1—3) A. THE
HEADING (1: 1-3) Ezekiel began his ministry 'in the
thirty years." It is generally accepted that this refers to the
thirty years of the life of Ezekiel. The Levites could not co-
They would not serve in the public ministry until they turned thirty.
years old (Numbers 4:3). So this was a logical time
for Ezequiel to begin his prophetic work. The 'River'
Chebar is generally identified with an irrigation canal.
from Babylon. Here "the heavens opened and I saw visions of
"God" (v. 1). This is characteristic of the Book of Ezekiel that
gives a prominent place to apocalyptic visions. The
the beginning of Ezekiel's ministry is dated definitively
on the fifth of the month, which was in the fifth year of the
transmigration of King Joachim” (v. 2). Since
that ruler was taken to Babylon in the year 597 B.C.
The fifth year would be 593 B.C.
 B. THE VISION OF THE GLORY OF GOD (1:4-28) The
Isaiah's call was related to a vision of the
holiness of God (Isaiah 6). The one from Ezekiel came through
a vision of the glory of God. Jeremiah, on the other hand, seems
I have felt a growing conviction of the divine calling.
scenario of the call of Ezekiel, seems to have been a 'wind
stormy.” The language of verse 4 has a great
similarity with the following account of a storm on the Euphrates:

Dense masses of black clouds, stained with

orange, red, and yellow,
they appeared coming from the southwest,
approaching with terrifying speed...
The clouds were impressive. Below
from the darkest of them, there was a great
collection of matter, of a crimson color
darkness, that was running towards us at a
terrifying speed... Everything became
serene and clear like before, and barely
twenty-five minutes had seen the
principle, the development and the culmination of
this fearsome hurricane.

It is notable that Ezequiel uses the word 'seem' time and again.
The prophet tries to describe the
indescribable with familiar figures; so the only thing that can
to say that what he saw had the 'appearance' of something else.
It is understood that Ezequiel never had the intention of
that its readers
they will interpret your language literally. It is symbolic language and
should be taken as such.
 C. THE CALL AND THE COMMISSION (chapters 2—3) 1.The
Call (2:1—3:33). The prophet is frequently spoken to.
calling him "Son of Man" (2:1, 3, 6, 8, etc.). This title
"emphasizes his condition as a mere creature in contrast with
the majesty of the Creator.” The “spirit” that entered him during
his call was the Holy Spirit. Ezekiel was warned that
was being sent to a rebel town (2:3), as it
were Isaiah and Jeremiah. It was not a pleasant task to be a
true prophet in Israel. But whether the people
he will listen to or reject your message, the prophet had to deliver it
faithfully (2:5-7). Then the prophet was commanded to take a scroll
that was given to him (2:9). It seems that it was a papyrus scroll, written
on both sides (2:10). Following the instructions to eat the
rollo, the prophet found it sweet to his palate. This symbolizes
that the minister must feed his own soul with the Word of
God before being able to preach it to others. 2. The Commission (3:4-27).
The prophet's commission was to deliver God's message 'to the house
from Israel.” Once again, the prophet is warned that the people do not
he will listen to him, since he has refused to listen to God (v. 7).
In a specific way, he was commissioned to preach to the
captive in Babylon (v. 11). The Spirit lifted the prophet and him
he transported (vrs. 12, 14) to where the captives were
Tel Aviv (Tel Aviv, name of a major city in Israel today)
day), by the Chebar canal. There I "settled where they were.
seated, and there I remained for seven days astonished among them

Then came an important phase of his commission. God said: 'Son

of man, I have made you a watchman for the house of Israel:
You will therefore hear the word from my mouth, and you shall warn them of me.
part" (v. 17). If he did not admonish the wicked, "his blood
I will demand from your hand” (v. 18). But if he gave the
rebuke and the bad ones did not listen, 'you will have freed your
"soul" (v. 19). These words are of great weight, and everything
the minister must meditate on them. Twice more we find “the
the glory of Jehovah" (vrs. 12, 23). This can be considered as
a key phrase from the book of Ezekiel, which begins with
various visions of the glory of Jehovah and ends with a view
telescopic of the future glory.
II. FOUR SYMBOLIC ACTS (chapters 4-5) If
Once there was a dramatic preacher, that was Ezekiel. In
in this section we find four symbolic acts with their
interpretations.
A. THE INVASION OF JERUSALEM (4:1-3) God commanded the
a prophet who will take a brick and form a model with it of the
city of Jerusalem with siege weapons set against
she. This meant the imminent invasion of Jerusalem (587-
586 B.C.
B. THE EXILE (4:4-8) The prophet should
lie on one of their sides for a period of 390
days (190 in the Septuagint) bearing the sins
from Israel, and for 40 days carrying the sins of Judah. This
it symbolized the captivity of the two kingdoms (that of Israel already
it had begun in the year 722 B.C.).
C. THE HUNGER (4:9-17) Ezekiel should
carefully measure the small amount of food and
drink I could have
during this period. Therefore, Jerusalem would be afflicted with
hunger during the siege (see Jeremiah 52:6).
D. THE DESTRUCTION OF LIFE (5:1-4) The prophet
he should shave the hair on his head and his beard.
third part of the same, by weight, should burn it, one
a third part should be wounded with the sword, and a third part

I should scatter it to the wind. E. THE MEANING OF THE

SYMBOLS (5:5-17) All these symbolic acts referred to

Jerusalem (v. 5). The burned hair typified those who
they would die of disease and hunger during the siege, the second
a part of the hair symbolized those who would be killed by the sword,
and the third part, those who would be scattered into exile (v.
12).
III. THE DESTRUCTION OF ISRAEL (chapters 6—7) A. THE
MOUNTAINS OF ISRAEL (chapter 6) Ezekiel was commanded
turn his face towards the mountains of Israel and prophesy to them
they (v. 2). Their message was one of destruction and judgment. To give
emphasis on your preaching was said to him: "Strike with your hand, and
footprint with your foot” (v. 11). Ezekiel was an energetic preacher.
Archaeology has shed light on a word that is used
twice in this chapter (verses 5-6). The terms 'idols' and
"images of the sun," in the Reina-Valera Version, were
translated almost by guessing their meaning. The true
meaning of the term hebreohammaninno was not known but
until recently, when a small altar was discovered
in some excavations with this word (in the singular)
registered in it. The term, correctly translated, means 'to the-'
incense sticks.
B. THE PUNISHMENT OF ISRAEL (chapter 7)
The prophet cries out: "The end, the end comes upon the four corners"
from the earth" (v. 2). In an even stronger language, the prophet
presents a figure of the imminent fall of the nation: "Thus has
Thus says the Lord Jehovah: An evil, behold, an evil is coming. It comes
the end, the end comes: it has awakened against you; behold, it comes.
Once again it cries: 'Behold the day, behold it comes' (v. 10).
It is the day of the Lord, the day of judgment, the day of the fall and the
destruction. And it's close!
IV. SIN AND THE END OF JERUSALEM (chapters 8—11)
A. IDOLATRY IN THE TEMPLE (chapter 8) This prophecy was given
"in the sixth year" of the captivity (592 B.C.), "in the sixth month"
(August-September). While Ezequiel was sitting in his
house and the elders of Judah with him, had another vision. He saw 'a
it seemed like fire
the closest vision he had of God. A hand took him by the
hair and the spirit transported him in vision to Jerusalem (v. 3).
There—in a spiritual vision, not physical—he saw what was
passing in the temple. To the north of the altar he saw 'the image of zeal'
(v. 5); that is, an idolatrous representation that provoked zeal
of God. In a secret room, which was accessed through a
hidden entrance, he discovered seventy elders of Israel offering
incense before some idolatrous figures drawn on the
wall. Then, at the north gate of the house of the Lord, he saw
women weeping for Tammuz, the Babylonian god of
vegetation. And what is even worse, between the atrium and the altar he saw
twenty-five men, with their backs turned to the temple of
Jehovah and his faces to the east, and they bowed at the dawn
of the sun" (v. 16). In the same place where the priests had
to offer their prayers (Joel 2:17), facing the altar,
these men, with their backs to the house of God,
they were worshipping the sun.

B. THE PUNISHMENT OF JERUSALEM (chapter 9) The prophet

saw six executioners enter the city. In the midst of them was
a dress made of canvases, with writings around its waist.
He had to mark all those who cried for their sins.
of the town. The rest of the inhabitants of the city should be
de- ad (v. 5). Then comes this significant addition: 'And
you must start from my sanctuary.
C. THE GLORY OF THE LORD RISES (chapter 10) A
Ezequiel has a very elevated symbolic vision of the
glory of God, until the entire courtyard was filled with it (v. 4).
But in the end, he saw the glory of God together with the
cherubim that went out of the temple by the east gate (vrs. 18-
19). This vision showed the fact that the Shekinah—the
presence of God—was distancing from his home because of the
sin of the people.
D. PUNISHMENT ON THE PRINCIPLES (11: 1-13) At the door
east of the temple, the prophet saw twenty-five men who
they had conspired together to challenge the law of God. When
Ezekiel prophesied its destruction, Petaliah, a prince, fell.
dead. E. FUTURE RESTORATION (11: 14-25) Even in the
captivity God promises to be 'a small sanctuary in the
lands where they may arrive" (v. 16). The spiritual nature of the
the religion of the future is suggested as follows: 'And I will give them a heart, and

a new spirit I will put within you; and I will remove the heart of
stone of their flesh, and I will give them a heart of flesh" (v. 19). In the
In the previous chapter, the glory of God had left the temple. But
now (v. 23), entirely abandoned the city.
Ezekiel, in the spirit, returned to Babylon and informed the
captives everything he had seen in the vision (vrs. 24-25).
V. THE NEED FOR CAPTIVITY (chapters 12—19) A.
HIS IMMINENCE (chapter 12) 1. The Symbolic Move of
Prophet (vs. 1-16). God commanded Ezekiel to perform another act.
symbolic. He had to move all the things in his house in front of
the eyes of the people. This was a sign that the captivity
the end of Judah would soon take place. Its prince would be taken away
to Babylon; 'but he will not see it, and there he will die' (v. 13). This strange
the prophecy was fulfilled in the case of Zedekiah, to whom it was given
they gouged out his eyes before being taken captive to Babylon. 2.The
Hunger (vs. 17-20). The prophet had to eat the bread with
tremor and drink its water with trembling (v. 18), like
signal of the terrible calamities of the siege of Jerusalem. This
is similar to what is said in 4:16-17. 3.No More Delay (vrs.
21-28). People said that time was passing and that
each vision had failed (v. 22). But God declared that the
prophecies of the destruction of Jerusalem would be fulfilled during
that generation; would no longer be held back for more time (vrs.
25, 28).
B. FALSE PROPHETS (chapters 13—14) 1.
False Hopes (13: 1-7). The false prophets, as in the
In the case of Jeremías, they were distinguished by an unwavering optimism.

foundation. They raised the hope of the people saying that

the divine prophecies of punishment would not be fulfilled (v. 6). 2.
Whiten (13: 8-16). The Lord accuses the false prophets of
try to whitewash (to cover with chalk, v. 10, V.M.) the walls.
Certainly, much of the preaching
modernity only 'whitens' sin. But God says that He
it will bring down the whitewashed walls, so that its true
color can be seen (v. 14). 3. Women Prophets (13: 17-23). These
they will have a special punishment. It was supposed that the 'pads'
that they sewed on the arms of the people (v. 18) had po-
their magic. These women are accused of being hunters of
souls (vs. 18, 20). 4. Insincere Inquirers (14:1-11).
Some of the elders of Israel visited Ezekiel. But the
The Lord told them that they practiced idolatry (vrs. 3, 6). God
he pronounced a special judgment on those who continued
practicing idolatry. 5.Inevitable Judgment (14: 12-23). The
the presence of some righteous would not save many wicked from
the destruction. If "Noah, Daniel, and Job" (v. 14) were present
seeing in Judah, they would have saved only their own
souls. Probably the Daniel mentioned here is a
ancient patriarch, and not the contemporary prophet of Ezekiel.
C. THE PARABLE OF THE VINE (chapter 15) Just as
a vine that is useless is cut and thrown into the fire to be
burned, the people of Jerusalem must be punished for their
sins. The fact that they considered themselves the
chosen by God (see Isaiah 5), would not save them.

D. AN UNFAITHFUL WIFE (chapter 16) In a

rather extensive allegory, Ezekiel paints a figure of the
history of Israel. The frank language and
Picturesque is typical of a storyteller from the East.
The Helpless Daughter (vrs. 1-5). The prophet first presents to
Israel like a little girl, undervalued, and therefore
exposed to dying—a very common custom in the East. 2.
The Married Maiden (verses 6-14). God revealed to the defenseless
infant and took care of her. Then he took her as his wife, adorning her
with all the luxury of a typical Eastern wedding. 3. The Unfaithful Wife
Despite everything God had done for her,
Israel was unfaithful to her husband. Time and again she committed adultery with
the pagan gods and the foreign nations—the Egyptians to
on (v. 26), the Assyrians to the north (v. 28), and finally the Babylonians
is condemned "as an adulterous woman, because in
place of her husband receives strangers” (v. 32). 4.The Rejection(vrs.
Since Israel had turned away from the Lord, He
I would reject her as my wife and send her to her lovers.
who she had chosen (v. 37). They would treat her with
contempt and cruelty (vrs. 39-41). This was fulfilled with the
destruction of Jerusalem in the year 586 B.C. God goes up to the
point to affirm that Judah is worse than its elder sister
Samaria (vrs. 46, 51) and that her younger sister, Sodom (vrs.
46, 48). This was because Israel had had greater privileges.
Big. The bigger the light one has, the more
great is the punishment. 5.The Future Forgiveness (vrs. 53-63). Despite
from the stubbornness of his unfaithful wife, Jehovah promises him
donate it and restore it again. It was the same message that
Oseas had proclaimed nearly two centuries earlier.
E. THE VULTURES AND THE VINE (chapter 17) 1.The
Parable (vs. 1-10). Ezekiel was fond of allegories,
as indicated in this chapter and the previous one. The "great eagle" (v.
3), the vulture, is Nebuchadnezzar. 'The pride of the cedar' (v. 3), is
it refers to Joachin, and 'the chief of his shoots' (v. 4), to his
princes. These were taken captive to Babylon in the year
597 B.C. The "seed" planted (v. 5) was Zedekiah, to whom
Nebuchadnezzar placed on the throne of Judah. The other eagle
great (v. 7) is Pharaoh Hofra, whose help Zedekiah sought in
his rebellion against Nebuchadnezzar (Jeremiah 44:30). 2.The
Interpretation (verses 11-21). Zedekiah had sworn an alliance to...
Nebuchadnezzar (v. 13). But now he was rebelling in his
against and sought the help of Egypt (v. 15). The result would be
the captivity of Zedekiah in Babylon (v. 20), because there was
broken his covenant (v. 16). 3. Another Allegory (vrs. 22-24).
The chapter closes with a brief messianic prophecy. The
renewal (v. 22) is the king of the lineage of David who will finally reign.
 F. RETRIBUTION AND RESPONSIBILITY (chapter 18) This
it is one of the most significant chapters of Ezekiel because of its
teaching about individual responsibility. This one
needed to balance the idea of national guilt.
There was then a very well-known popular proverb: "The
parents ate the sour fruit, and the children's teeth have the
"dentera" (v. 2). The generation that had been taken captive
she complained that she was suffering unjustly because of the
sins of previous generations. The Lord's response
It was: "The soul that sins shall die" (v. 20). This expression
summarize the teaching of the entire chapter. When the son of a