Jeremiah 1
KingCommentsJeremiah 1:1
Joy for the Afflicted and Needy
The LORD will exhibit their folly. At His coming, He will reverse the reverse and set things right again (Isaiah 29:17). He does so through the remnant. He will make the forests of the Lebanon fertile and make the fertile field a forest. In other words: He will work a total reversal of things.
He will do so after “just a little while” of the great tribulation (cf. Isaiah 10:25). That is what “on that day” (Isaiah 29:18) connects to. That is the period that the Lord Jesus will reign publicly over the earth, a period that is still to come. Then He will make sure that the (spiritually) deaf will be able to hear the Scriptures and that the (spiritually) blind will be able to see (Isaiah 35:5-6). That is the time when no one has to say to the other ‘know the LORD’, for they will all know Him, from the least of them to the greatest of them (Jeremiah 31:34). Deafness and blindness are the two characteristics of the spiritual state of the people of Israel (cf. Isaiah 6:9; Isaiah 42:19; Matthew 12:22; Matthew 11:5).
What He does to a remnant is in contrast to the judgment of hardening and blinding that He brings on the mass (Isaiah 29:11-12). This remnant consists of “the afflicted” and “the needy” (Isaiah 29:19). They have become that because they have learned it from the LORD Himself, Who is the Lord Jesus (Matthew 11:28-29). They will rejoice in “the LORD” and in “the Holy One of Israel”.
So it is now. The afflicted and the needy, or the meek and the poor, are they among the believers who are aware of their spiritual need. They have the greatest joy in the Lord Jesus. The Holy Spirit ministers the glory of Christ especially to them (Isaiah 61:1; Zephaniah 3:12; Matthew 5:3; 5).
At that time, “the ruthless”, that is the Assyrians, and “the scorner”, that is the man of sin, the antichrist, will be eliminated (Isaiah 29:20). Their taunting, God degrading language will no longer be heard. “All who are intent on doing evil”, all those who follow them and are therefore animated by the same evil, that is, the wicked mass, will be exterminated. The corruptness of their mind is manifested in their rejection and distortion of all that is just and right (Isaiah 29:21). “The gate” is the place of justice and government (Deuteronomy 21:19-21; Rth 4:1).
The basis of blessing for the remnant, “the house of Jacob,” is the covenant of the LORD with Abraham, whom He redeemed from his heathen environment (Isaiah 29:22; Isaiah 51:2). Once the house of Jacob – that is, all twelve tribes – has been freed from shame and violence, it will rejoice in all the redeemed children who have been spared by the work of the LORD’s hands (Isaiah 29:23).
Jacob and his children will sanctify “My Name”, which is the Name of the LORD, that is make His Name great above all names. The Name of the LORD will be sanctified when Israel returns to his land and is restored (cf. Matthew 6:9; Ezekiel 36:20-24). In the same way, they will also sanctify “the Holy One of Jacob”, exalt that Name above all names as incomparable. They will also stand in awe of “the God of Israel”. These three Names relate to one Person: the Lord Jesus.
Besides physical ailments such as deafness and blindness (Isaiah 29:18), the remnant will also be cured of illnesses of their mind (Isaiah 29:24). Instead of an erring mind they will have the right insight and instead of being animated by a grumbling mind that complains about the in their eyes difficult or foolish teachings of God’s Word, they will gladly accept instruction from God’s Word. At last the moment has come for them to return to the LORD and the veil or covering that is still there at the time of reading the Old Testament will be removed (2 Corinthians 3:14-16). This will find its glorious fulfillment in the realm of peace.
Jeremiah 1:2
Joy for the Afflicted and Needy
The LORD will exhibit their folly. At His coming, He will reverse the reverse and set things right again (Isaiah 29:17). He does so through the remnant. He will make the forests of the Lebanon fertile and make the fertile field a forest. In other words: He will work a total reversal of things.
He will do so after “just a little while” of the great tribulation (cf. Isaiah 10:25). That is what “on that day” (Isaiah 29:18) connects to. That is the period that the Lord Jesus will reign publicly over the earth, a period that is still to come. Then He will make sure that the (spiritually) deaf will be able to hear the Scriptures and that the (spiritually) blind will be able to see (Isaiah 35:5-6). That is the time when no one has to say to the other ‘know the LORD’, for they will all know Him, from the least of them to the greatest of them (Jeremiah 31:34). Deafness and blindness are the two characteristics of the spiritual state of the people of Israel (cf. Isaiah 6:9; Isaiah 42:19; Matthew 12:22; Matthew 11:5).
What He does to a remnant is in contrast to the judgment of hardening and blinding that He brings on the mass (Isaiah 29:11-12). This remnant consists of “the afflicted” and “the needy” (Isaiah 29:19). They have become that because they have learned it from the LORD Himself, Who is the Lord Jesus (Matthew 11:28-29). They will rejoice in “the LORD” and in “the Holy One of Israel”.
So it is now. The afflicted and the needy, or the meek and the poor, are they among the believers who are aware of their spiritual need. They have the greatest joy in the Lord Jesus. The Holy Spirit ministers the glory of Christ especially to them (Isaiah 61:1; Zephaniah 3:12; Matthew 5:3; 5).
At that time, “the ruthless”, that is the Assyrians, and “the scorner”, that is the man of sin, the antichrist, will be eliminated (Isaiah 29:20). Their taunting, God degrading language will no longer be heard. “All who are intent on doing evil”, all those who follow them and are therefore animated by the same evil, that is, the wicked mass, will be exterminated. The corruptness of their mind is manifested in their rejection and distortion of all that is just and right (Isaiah 29:21). “The gate” is the place of justice and government (Deuteronomy 21:19-21; Rth 4:1).
The basis of blessing for the remnant, “the house of Jacob,” is the covenant of the LORD with Abraham, whom He redeemed from his heathen environment (Isaiah 29:22; Isaiah 51:2). Once the house of Jacob – that is, all twelve tribes – has been freed from shame and violence, it will rejoice in all the redeemed children who have been spared by the work of the LORD’s hands (Isaiah 29:23).
Jacob and his children will sanctify “My Name”, which is the Name of the LORD, that is make His Name great above all names. The Name of the LORD will be sanctified when Israel returns to his land and is restored (cf. Matthew 6:9; Ezekiel 36:20-24). In the same way, they will also sanctify “the Holy One of Jacob”, exalt that Name above all names as incomparable. They will also stand in awe of “the God of Israel”. These three Names relate to one Person: the Lord Jesus.
Besides physical ailments such as deafness and blindness (Isaiah 29:18), the remnant will also be cured of illnesses of their mind (Isaiah 29:24). Instead of an erring mind they will have the right insight and instead of being animated by a grumbling mind that complains about the in their eyes difficult or foolish teachings of God’s Word, they will gladly accept instruction from God’s Word. At last the moment has come for them to return to the LORD and the veil or covering that is still there at the time of reading the Old Testament will be removed (2 Corinthians 3:14-16). This will find its glorious fulfillment in the realm of peace.
Jeremiah 1:3
Joy for the Afflicted and Needy
The LORD will exhibit their folly. At His coming, He will reverse the reverse and set things right again (Isaiah 29:17). He does so through the remnant. He will make the forests of the Lebanon fertile and make the fertile field a forest. In other words: He will work a total reversal of things.
He will do so after “just a little while” of the great tribulation (cf. Isaiah 10:25). That is what “on that day” (Isaiah 29:18) connects to. That is the period that the Lord Jesus will reign publicly over the earth, a period that is still to come. Then He will make sure that the (spiritually) deaf will be able to hear the Scriptures and that the (spiritually) blind will be able to see (Isaiah 35:5-6). That is the time when no one has to say to the other ‘know the LORD’, for they will all know Him, from the least of them to the greatest of them (Jeremiah 31:34). Deafness and blindness are the two characteristics of the spiritual state of the people of Israel (cf. Isaiah 6:9; Isaiah 42:19; Matthew 12:22; Matthew 11:5).
What He does to a remnant is in contrast to the judgment of hardening and blinding that He brings on the mass (Isaiah 29:11-12). This remnant consists of “the afflicted” and “the needy” (Isaiah 29:19). They have become that because they have learned it from the LORD Himself, Who is the Lord Jesus (Matthew 11:28-29). They will rejoice in “the LORD” and in “the Holy One of Israel”.
So it is now. The afflicted and the needy, or the meek and the poor, are they among the believers who are aware of their spiritual need. They have the greatest joy in the Lord Jesus. The Holy Spirit ministers the glory of Christ especially to them (Isaiah 61:1; Zephaniah 3:12; Matthew 5:3; 5).
At that time, “the ruthless”, that is the Assyrians, and “the scorner”, that is the man of sin, the antichrist, will be eliminated (Isaiah 29:20). Their taunting, God degrading language will no longer be heard. “All who are intent on doing evil”, all those who follow them and are therefore animated by the same evil, that is, the wicked mass, will be exterminated. The corruptness of their mind is manifested in their rejection and distortion of all that is just and right (Isaiah 29:21). “The gate” is the place of justice and government (Deuteronomy 21:19-21; Rth 4:1).
The basis of blessing for the remnant, “the house of Jacob,” is the covenant of the LORD with Abraham, whom He redeemed from his heathen environment (Isaiah 29:22; Isaiah 51:2). Once the house of Jacob – that is, all twelve tribes – has been freed from shame and violence, it will rejoice in all the redeemed children who have been spared by the work of the LORD’s hands (Isaiah 29:23).
Jacob and his children will sanctify “My Name”, which is the Name of the LORD, that is make His Name great above all names. The Name of the LORD will be sanctified when Israel returns to his land and is restored (cf. Matthew 6:9; Ezekiel 36:20-24). In the same way, they will also sanctify “the Holy One of Jacob”, exalt that Name above all names as incomparable. They will also stand in awe of “the God of Israel”. These three Names relate to one Person: the Lord Jesus.
Besides physical ailments such as deafness and blindness (Isaiah 29:18), the remnant will also be cured of illnesses of their mind (Isaiah 29:24). Instead of an erring mind they will have the right insight and instead of being animated by a grumbling mind that complains about the in their eyes difficult or foolish teachings of God’s Word, they will gladly accept instruction from God’s Word. At last the moment has come for them to return to the LORD and the veil or covering that is still there at the time of reading the Old Testament will be removed (2 Corinthians 3:14-16). This will find its glorious fulfillment in the realm of peace.
Jeremiah 1:4
Joy for the Afflicted and Needy
The LORD will exhibit their folly. At His coming, He will reverse the reverse and set things right again (Isaiah 29:17). He does so through the remnant. He will make the forests of the Lebanon fertile and make the fertile field a forest. In other words: He will work a total reversal of things.
He will do so after “just a little while” of the great tribulation (cf. Isaiah 10:25). That is what “on that day” (Isaiah 29:18) connects to. That is the period that the Lord Jesus will reign publicly over the earth, a period that is still to come. Then He will make sure that the (spiritually) deaf will be able to hear the Scriptures and that the (spiritually) blind will be able to see (Isaiah 35:5-6). That is the time when no one has to say to the other ‘know the LORD’, for they will all know Him, from the least of them to the greatest of them (Jeremiah 31:34). Deafness and blindness are the two characteristics of the spiritual state of the people of Israel (cf. Isaiah 6:9; Isaiah 42:19; Matthew 12:22; Matthew 11:5).
What He does to a remnant is in contrast to the judgment of hardening and blinding that He brings on the mass (Isaiah 29:11-12). This remnant consists of “the afflicted” and “the needy” (Isaiah 29:19). They have become that because they have learned it from the LORD Himself, Who is the Lord Jesus (Matthew 11:28-29). They will rejoice in “the LORD” and in “the Holy One of Israel”.
So it is now. The afflicted and the needy, or the meek and the poor, are they among the believers who are aware of their spiritual need. They have the greatest joy in the Lord Jesus. The Holy Spirit ministers the glory of Christ especially to them (Isaiah 61:1; Zephaniah 3:12; Matthew 5:3; 5).
At that time, “the ruthless”, that is the Assyrians, and “the scorner”, that is the man of sin, the antichrist, will be eliminated (Isaiah 29:20). Their taunting, God degrading language will no longer be heard. “All who are intent on doing evil”, all those who follow them and are therefore animated by the same evil, that is, the wicked mass, will be exterminated. The corruptness of their mind is manifested in their rejection and distortion of all that is just and right (Isaiah 29:21). “The gate” is the place of justice and government (Deuteronomy 21:19-21; Rth 4:1).
The basis of blessing for the remnant, “the house of Jacob,” is the covenant of the LORD with Abraham, whom He redeemed from his heathen environment (Isaiah 29:22; Isaiah 51:2). Once the house of Jacob – that is, all twelve tribes – has been freed from shame and violence, it will rejoice in all the redeemed children who have been spared by the work of the LORD’s hands (Isaiah 29:23).
Jacob and his children will sanctify “My Name”, which is the Name of the LORD, that is make His Name great above all names. The Name of the LORD will be sanctified when Israel returns to his land and is restored (cf. Matthew 6:9; Ezekiel 36:20-24). In the same way, they will also sanctify “the Holy One of Jacob”, exalt that Name above all names as incomparable. They will also stand in awe of “the God of Israel”. These three Names relate to one Person: the Lord Jesus.
Besides physical ailments such as deafness and blindness (Isaiah 29:18), the remnant will also be cured of illnesses of their mind (Isaiah 29:24). Instead of an erring mind they will have the right insight and instead of being animated by a grumbling mind that complains about the in their eyes difficult or foolish teachings of God’s Word, they will gladly accept instruction from God’s Word. At last the moment has come for them to return to the LORD and the veil or covering that is still there at the time of reading the Old Testament will be removed (2 Corinthians 3:14-16). This will find its glorious fulfillment in the realm of peace.
Jeremiah 1:6
Introduction
This chapter gives a retrospective of the period of God’s indignation by the Assyrians. There are two reasons for this discipline of God: 1. Israel’s trust in the power of Egypt by making a covenant with it (Isaiah 30:1-7; cf. Isaiah 28:15). 2. Their rejection of God (Isaiah 30:8-12), a picture of the rejection of Christ.
About their trust in the power of Egypt we read in Isaiah 30:2 of this chapter: “… without consulting Me”. If they had, they would have known that it is forbidden to return to Egypt (Exodus 13:17; Deuteronomy 17:16). In addition to the sin of rebellion because of which God must discipline them through the Assyrians, they sin by returning to Egypt to make a covenant. By this they show that they do not trust the LORD (Isaiah 7:9). We also see here the flight of the wicked Jews to Egypt during the Assyrian invasion. That will not help, because the Assyrians will push on to Egypt and still get them there.
Against the Covenant with Egypt
A “woe”, the fourth, is now pronounced against Judah because of a plan to seek help from Egypt to protect themselves against Assyria (Isaiah 30:1; 2 Kings 18:21). It is the plan of “rebellious children,” of those who claim to be God’s people but have no faith in Him. It is a self-conceived plan, it is not inspired by God’s Spirit. We see here that Isaiah represents the LORD and the Spirit as unity. What the LORD does, the Spirit does.
With the execution of their plan they make the pile of sins that is already there even higher. As they set out for Egypt to carry out their plan, they show their perseverance in their rebellion against the LORD (Isaiah 30:2). They prefer the protection of Pharaoh and Egypt, the small and deceptive “shadow,” over reliance on the protection of Him, “the shadow of the Almighty” (Psalms 91:1).
This reliance on Egypt will become shame and humiliation (Isaiah 30:3). Their diplomats sent to Egypt to negotiate in the cities of Zoan and Hanes will not gain any advantage, but scorn (Isaiah 30:4-5). Possibly we can also think of the trust the apostate Jews will place in their covenant with Europe in the near future, which is the restored Roman Empire.
That Israel does not trust God sounds like a refrain in this book. They trust Assyria (Isaiah 7), Egypt (Isaiah 30) and Babylon, a type of Europe (Isaiah 40-48). Egypt will also be a refuge for the unbelieving Jews, but in vain, because Egypt as the king of the South will also suffer from the invasion of the Assyrians, the king of the North (Daniel 11:40-43).
All the plans that we too make without consulting the Lord may well have the same character as the plans of Israel. What is our trust based on?
Jeremiah 1:7
Introduction
This chapter gives a retrospective of the period of God’s indignation by the Assyrians. There are two reasons for this discipline of God: 1. Israel’s trust in the power of Egypt by making a covenant with it (Isaiah 30:1-7; cf. Isaiah 28:15). 2. Their rejection of God (Isaiah 30:8-12), a picture of the rejection of Christ.
About their trust in the power of Egypt we read in Isaiah 30:2 of this chapter: “… without consulting Me”. If they had, they would have known that it is forbidden to return to Egypt (Exodus 13:17; Deuteronomy 17:16). In addition to the sin of rebellion because of which God must discipline them through the Assyrians, they sin by returning to Egypt to make a covenant. By this they show that they do not trust the LORD (Isaiah 7:9). We also see here the flight of the wicked Jews to Egypt during the Assyrian invasion. That will not help, because the Assyrians will push on to Egypt and still get them there.
Against the Covenant with Egypt
A “woe”, the fourth, is now pronounced against Judah because of a plan to seek help from Egypt to protect themselves against Assyria (Isaiah 30:1; 2 Kings 18:21). It is the plan of “rebellious children,” of those who claim to be God’s people but have no faith in Him. It is a self-conceived plan, it is not inspired by God’s Spirit. We see here that Isaiah represents the LORD and the Spirit as unity. What the LORD does, the Spirit does.
With the execution of their plan they make the pile of sins that is already there even higher. As they set out for Egypt to carry out their plan, they show their perseverance in their rebellion against the LORD (Isaiah 30:2). They prefer the protection of Pharaoh and Egypt, the small and deceptive “shadow,” over reliance on the protection of Him, “the shadow of the Almighty” (Psalms 91:1).
This reliance on Egypt will become shame and humiliation (Isaiah 30:3). Their diplomats sent to Egypt to negotiate in the cities of Zoan and Hanes will not gain any advantage, but scorn (Isaiah 30:4-5). Possibly we can also think of the trust the apostate Jews will place in their covenant with Europe in the near future, which is the restored Roman Empire.
That Israel does not trust God sounds like a refrain in this book. They trust Assyria (Isaiah 7), Egypt (Isaiah 30) and Babylon, a type of Europe (Isaiah 40-48). Egypt will also be a refuge for the unbelieving Jews, but in vain, because Egypt as the king of the South will also suffer from the invasion of the Assyrians, the king of the North (Daniel 11:40-43).
All the plans that we too make without consulting the Lord may well have the same character as the plans of Israel. What is our trust based on?
Jeremiah 1:8
Introduction
This chapter gives a retrospective of the period of God’s indignation by the Assyrians. There are two reasons for this discipline of God: 1. Israel’s trust in the power of Egypt by making a covenant with it (Isaiah 30:1-7; cf. Isaiah 28:15). 2. Their rejection of God (Isaiah 30:8-12), a picture of the rejection of Christ.
About their trust in the power of Egypt we read in Isaiah 30:2 of this chapter: “… without consulting Me”. If they had, they would have known that it is forbidden to return to Egypt (Exodus 13:17; Deuteronomy 17:16). In addition to the sin of rebellion because of which God must discipline them through the Assyrians, they sin by returning to Egypt to make a covenant. By this they show that they do not trust the LORD (Isaiah 7:9). We also see here the flight of the wicked Jews to Egypt during the Assyrian invasion. That will not help, because the Assyrians will push on to Egypt and still get them there.
Against the Covenant with Egypt
A “woe”, the fourth, is now pronounced against Judah because of a plan to seek help from Egypt to protect themselves against Assyria (Isaiah 30:1; 2 Kings 18:21). It is the plan of “rebellious children,” of those who claim to be God’s people but have no faith in Him. It is a self-conceived plan, it is not inspired by God’s Spirit. We see here that Isaiah represents the LORD and the Spirit as unity. What the LORD does, the Spirit does.
With the execution of their plan they make the pile of sins that is already there even higher. As they set out for Egypt to carry out their plan, they show their perseverance in their rebellion against the LORD (Isaiah 30:2). They prefer the protection of Pharaoh and Egypt, the small and deceptive “shadow,” over reliance on the protection of Him, “the shadow of the Almighty” (Psalms 91:1).
This reliance on Egypt will become shame and humiliation (Isaiah 30:3). Their diplomats sent to Egypt to negotiate in the cities of Zoan and Hanes will not gain any advantage, but scorn (Isaiah 30:4-5). Possibly we can also think of the trust the apostate Jews will place in their covenant with Europe in the near future, which is the restored Roman Empire.
That Israel does not trust God sounds like a refrain in this book. They trust Assyria (Isaiah 7), Egypt (Isaiah 30) and Babylon, a type of Europe (Isaiah 40-48). Egypt will also be a refuge for the unbelieving Jews, but in vain, because Egypt as the king of the South will also suffer from the invasion of the Assyrians, the king of the North (Daniel 11:40-43).
All the plans that we too make without consulting the Lord may well have the same character as the plans of Israel. What is our trust based on?
Jeremiah 1:9
Introduction
This chapter gives a retrospective of the period of God’s indignation by the Assyrians. There are two reasons for this discipline of God: 1. Israel’s trust in the power of Egypt by making a covenant with it (Isaiah 30:1-7; cf. Isaiah 28:15). 2. Their rejection of God (Isaiah 30:8-12), a picture of the rejection of Christ.
About their trust in the power of Egypt we read in Isaiah 30:2 of this chapter: “… without consulting Me”. If they had, they would have known that it is forbidden to return to Egypt (Exodus 13:17; Deuteronomy 17:16). In addition to the sin of rebellion because of which God must discipline them through the Assyrians, they sin by returning to Egypt to make a covenant. By this they show that they do not trust the LORD (Isaiah 7:9). We also see here the flight of the wicked Jews to Egypt during the Assyrian invasion. That will not help, because the Assyrians will push on to Egypt and still get them there.
Against the Covenant with Egypt
A “woe”, the fourth, is now pronounced against Judah because of a plan to seek help from Egypt to protect themselves against Assyria (Isaiah 30:1; 2 Kings 18:21). It is the plan of “rebellious children,” of those who claim to be God’s people but have no faith in Him. It is a self-conceived plan, it is not inspired by God’s Spirit. We see here that Isaiah represents the LORD and the Spirit as unity. What the LORD does, the Spirit does.
With the execution of their plan they make the pile of sins that is already there even higher. As they set out for Egypt to carry out their plan, they show their perseverance in their rebellion against the LORD (Isaiah 30:2). They prefer the protection of Pharaoh and Egypt, the small and deceptive “shadow,” over reliance on the protection of Him, “the shadow of the Almighty” (Psalms 91:1).
This reliance on Egypt will become shame and humiliation (Isaiah 30:3). Their diplomats sent to Egypt to negotiate in the cities of Zoan and Hanes will not gain any advantage, but scorn (Isaiah 30:4-5). Possibly we can also think of the trust the apostate Jews will place in their covenant with Europe in the near future, which is the restored Roman Empire.
That Israel does not trust God sounds like a refrain in this book. They trust Assyria (Isaiah 7), Egypt (Isaiah 30) and Babylon, a type of Europe (Isaiah 40-48). Egypt will also be a refuge for the unbelieving Jews, but in vain, because Egypt as the king of the South will also suffer from the invasion of the Assyrians, the king of the North (Daniel 11:40-43).
All the plans that we too make without consulting the Lord may well have the same character as the plans of Israel. What is our trust based on?
Jeremiah 1:10
Introduction
This chapter gives a retrospective of the period of God’s indignation by the Assyrians. There are two reasons for this discipline of God: 1. Israel’s trust in the power of Egypt by making a covenant with it (Isaiah 30:1-7; cf. Isaiah 28:15). 2. Their rejection of God (Isaiah 30:8-12), a picture of the rejection of Christ.
About their trust in the power of Egypt we read in Isaiah 30:2 of this chapter: “… without consulting Me”. If they had, they would have known that it is forbidden to return to Egypt (Exodus 13:17; Deuteronomy 17:16). In addition to the sin of rebellion because of which God must discipline them through the Assyrians, they sin by returning to Egypt to make a covenant. By this they show that they do not trust the LORD (Isaiah 7:9). We also see here the flight of the wicked Jews to Egypt during the Assyrian invasion. That will not help, because the Assyrians will push on to Egypt and still get them there.
Against the Covenant with Egypt
A “woe”, the fourth, is now pronounced against Judah because of a plan to seek help from Egypt to protect themselves against Assyria (Isaiah 30:1; 2 Kings 18:21). It is the plan of “rebellious children,” of those who claim to be God’s people but have no faith in Him. It is a self-conceived plan, it is not inspired by God’s Spirit. We see here that Isaiah represents the LORD and the Spirit as unity. What the LORD does, the Spirit does.
With the execution of their plan they make the pile of sins that is already there even higher. As they set out for Egypt to carry out their plan, they show their perseverance in their rebellion against the LORD (Isaiah 30:2). They prefer the protection of Pharaoh and Egypt, the small and deceptive “shadow,” over reliance on the protection of Him, “the shadow of the Almighty” (Psalms 91:1).
This reliance on Egypt will become shame and humiliation (Isaiah 30:3). Their diplomats sent to Egypt to negotiate in the cities of Zoan and Hanes will not gain any advantage, but scorn (Isaiah 30:4-5). Possibly we can also think of the trust the apostate Jews will place in their covenant with Europe in the near future, which is the restored Roman Empire.
That Israel does not trust God sounds like a refrain in this book. They trust Assyria (Isaiah 7), Egypt (Isaiah 30) and Babylon, a type of Europe (Isaiah 40-48). Egypt will also be a refuge for the unbelieving Jews, but in vain, because Egypt as the king of the South will also suffer from the invasion of the Assyrians, the king of the North (Daniel 11:40-43).
All the plans that we too make without consulting the Lord may well have the same character as the plans of Israel. What is our trust based on?
Jeremiah 1:11
Burden of the Beasts of the Negev
“The burden of the beasts of the Negev” concerns the beasts that live in the Negev wilderness (Isaiah 30:6). Through this wild landscape they have to travel with their pack animals on their journey to Egypt. They have to do so because the ordinary paths are in the hands of the Assyrians. The desperate Judah is willing to undertake a dangerous journey and invest great treasures in search of help that will turn out to be vain. As dangerous and unreliable as the beasts are they may encounter along the way, “lioness and lion, viper and flying serpent”, as dangerous and unreliable the leaders of Egypt will prove to be.
The treasures which they carry on donkeys and camels in order to secure the help of a land from which the LORD delivered them long ago, will not bring them the desired help. It will all turn out to be in vain with only loss (Isaiah 30:7). The language here is faltering, literally it says: Egypt? Vain and empty, they help …
“Rahab” is a poetic name for Egypt (Isaiah 51:9; Psalms 87:4; Psalms 89:10). Originally it is a kind of monster (Isaiah 27:1) – probably Behemoth is meant (Job 40:15-24) –, a figurative name for satan, a demonic power. The name Rahab means ‘arrogant’ and typifies the essence of satan. In spite of his pride, Egypt will remain silent in powerlessness and will not be able to extend a hand to help Judah. It is what we call ‘a paper tiger’. Literally you can translate: Rahab (the terrible monster)? She does nothing …
Jeremiah 1:12
Burden of the Beasts of the Negev
“The burden of the beasts of the Negev” concerns the beasts that live in the Negev wilderness (Isaiah 30:6). Through this wild landscape they have to travel with their pack animals on their journey to Egypt. They have to do so because the ordinary paths are in the hands of the Assyrians. The desperate Judah is willing to undertake a dangerous journey and invest great treasures in search of help that will turn out to be vain. As dangerous and unreliable as the beasts are they may encounter along the way, “lioness and lion, viper and flying serpent”, as dangerous and unreliable the leaders of Egypt will prove to be.
The treasures which they carry on donkeys and camels in order to secure the help of a land from which the LORD delivered them long ago, will not bring them the desired help. It will all turn out to be in vain with only loss (Isaiah 30:7). The language here is faltering, literally it says: Egypt? Vain and empty, they help …
“Rahab” is a poetic name for Egypt (Isaiah 51:9; Psalms 87:4; Psalms 89:10). Originally it is a kind of monster (Isaiah 27:1) – probably Behemoth is meant (Job 40:15-24) –, a figurative name for satan, a demonic power. The name Rahab means ‘arrogant’ and typifies the essence of satan. In spite of his pride, Egypt will remain silent in powerlessness and will not be able to extend a hand to help Judah. It is what we call ‘a paper tiger’. Literally you can translate: Rahab (the terrible monster)? She does nothing …
Jeremiah 1:13
Rejection of the Word
After the prophet condemned their reliance on Egypt, he now speaks about the cause. It is in their mind. For they have not put their trust in the LORD. This is now being uncovered by the LORD.
Prophecy has two forms: the spoken form and the written form. Spoken prophecy is meant for those who are present at that moment and can hear it. Written prophecy reaches many more people, not only at that moment, but also in future generations.
Isaiah is commanded to write down his words “before them” i.e. in their presence (Isaiah 30:8). It is in the first place an important warning for them. He has to write down his message “on a tablet” and inscribe it “on a scroll”. A ‘tablet’ means a clay tablet or stone tablet and a ‘scroll’ means papyrus rolls. Writing down his message emphasizes that this warning not to go to Egypt for help is not only meant for God’s people in the days of Isaiah. It is also meant for God’s people in all times and especially the people of Israel in the near future.
God’s Word is for all times. In the future, Israel should not place its trust in the military power of the restored Roman Empire, but in the LORD (Psalms 121:1-2). We have no other yardstick. Trust in God is based on the written Word of God (Luke 6:47-49).
Seeking help from Egypt – for us: from the world – can only end in disaster. Recording the warning is necessary because the people are “a rebellious people” (Isaiah 30:9). The peoples of the world also record their victories and outstanding qualities. But those peoples do not usually write negative things about themselves. The Word of God also records the negative attributes of the people of God, for the Word of God is the truth.
The people are made up of “false sons”, who do not want to listen to the teaching of the LORD. ‘False’ here does not mean in the first place that they ‘lie’, but that they ‘disappoint’. Their reluctant resistance to hear comes back again and again. It is the root cause of their apostasy. The prophet should not come to them with the truth (Isaiah 30:10; Amos 2:12b). They do not like it. The truth brings them into the light of the Holy One of Israel. They do not want that. If they are willing to hear something, then it must be a message adapted to their wishes (2 Timothy 4:3-4; Micah 2:11).
They want prophets like Isaiah and his contemporary Micah to change direction. “The Holy One of Israel” must not be brought before them and therefore He must disappear from their sight (Isaiah 30:11). They use that Name because Isaiah often uses it in his preaching to them. They say, as it were: ‘Now stop your whining about that Holy One of Israel.’ They do not want to be reminded of that Name or to be confronted with it. This is a dramatic rejection of the LORD.
Freely translated, they say to the prophet and to LORD: ‘Out of the way! Step aside!’ Thus will be the spiritual state of the great mass in Israel during the great tribulation. Their guilt is great. They will accept the antichrist after they have rejected Christ (John 5:43). For this they are warned by God’s Word in the next section.
Jeremiah 1:14
Rejection of the Word
After the prophet condemned their reliance on Egypt, he now speaks about the cause. It is in their mind. For they have not put their trust in the LORD. This is now being uncovered by the LORD.
Prophecy has two forms: the spoken form and the written form. Spoken prophecy is meant for those who are present at that moment and can hear it. Written prophecy reaches many more people, not only at that moment, but also in future generations.
Isaiah is commanded to write down his words “before them” i.e. in their presence (Isaiah 30:8). It is in the first place an important warning for them. He has to write down his message “on a tablet” and inscribe it “on a scroll”. A ‘tablet’ means a clay tablet or stone tablet and a ‘scroll’ means papyrus rolls. Writing down his message emphasizes that this warning not to go to Egypt for help is not only meant for God’s people in the days of Isaiah. It is also meant for God’s people in all times and especially the people of Israel in the near future.
God’s Word is for all times. In the future, Israel should not place its trust in the military power of the restored Roman Empire, but in the LORD (Psalms 121:1-2). We have no other yardstick. Trust in God is based on the written Word of God (Luke 6:47-49).
Seeking help from Egypt – for us: from the world – can only end in disaster. Recording the warning is necessary because the people are “a rebellious people” (Isaiah 30:9). The peoples of the world also record their victories and outstanding qualities. But those peoples do not usually write negative things about themselves. The Word of God also records the negative attributes of the people of God, for the Word of God is the truth.
The people are made up of “false sons”, who do not want to listen to the teaching of the LORD. ‘False’ here does not mean in the first place that they ‘lie’, but that they ‘disappoint’. Their reluctant resistance to hear comes back again and again. It is the root cause of their apostasy. The prophet should not come to them with the truth (Isaiah 30:10; Amos 2:12b). They do not like it. The truth brings them into the light of the Holy One of Israel. They do not want that. If they are willing to hear something, then it must be a message adapted to their wishes (2 Timothy 4:3-4; Micah 2:11).
They want prophets like Isaiah and his contemporary Micah to change direction. “The Holy One of Israel” must not be brought before them and therefore He must disappear from their sight (Isaiah 30:11). They use that Name because Isaiah often uses it in his preaching to them. They say, as it were: ‘Now stop your whining about that Holy One of Israel.’ They do not want to be reminded of that Name or to be confronted with it. This is a dramatic rejection of the LORD.
Freely translated, they say to the prophet and to LORD: ‘Out of the way! Step aside!’ Thus will be the spiritual state of the great mass in Israel during the great tribulation. Their guilt is great. They will accept the antichrist after they have rejected Christ (John 5:43). For this they are warned by God’s Word in the next section.
Jeremiah 1:15
Rejection of the Word
After the prophet condemned their reliance on Egypt, he now speaks about the cause. It is in their mind. For they have not put their trust in the LORD. This is now being uncovered by the LORD.
Prophecy has two forms: the spoken form and the written form. Spoken prophecy is meant for those who are present at that moment and can hear it. Written prophecy reaches many more people, not only at that moment, but also in future generations.
Isaiah is commanded to write down his words “before them” i.e. in their presence (Isaiah 30:8). It is in the first place an important warning for them. He has to write down his message “on a tablet” and inscribe it “on a scroll”. A ‘tablet’ means a clay tablet or stone tablet and a ‘scroll’ means papyrus rolls. Writing down his message emphasizes that this warning not to go to Egypt for help is not only meant for God’s people in the days of Isaiah. It is also meant for God’s people in all times and especially the people of Israel in the near future.
God’s Word is for all times. In the future, Israel should not place its trust in the military power of the restored Roman Empire, but in the LORD (Psalms 121:1-2). We have no other yardstick. Trust in God is based on the written Word of God (Luke 6:47-49).
Seeking help from Egypt – for us: from the world – can only end in disaster. Recording the warning is necessary because the people are “a rebellious people” (Isaiah 30:9). The peoples of the world also record their victories and outstanding qualities. But those peoples do not usually write negative things about themselves. The Word of God also records the negative attributes of the people of God, for the Word of God is the truth.
The people are made up of “false sons”, who do not want to listen to the teaching of the LORD. ‘False’ here does not mean in the first place that they ‘lie’, but that they ‘disappoint’. Their reluctant resistance to hear comes back again and again. It is the root cause of their apostasy. The prophet should not come to them with the truth (Isaiah 30:10; Amos 2:12b). They do not like it. The truth brings them into the light of the Holy One of Israel. They do not want that. If they are willing to hear something, then it must be a message adapted to their wishes (2 Timothy 4:3-4; Micah 2:11).
They want prophets like Isaiah and his contemporary Micah to change direction. “The Holy One of Israel” must not be brought before them and therefore He must disappear from their sight (Isaiah 30:11). They use that Name because Isaiah often uses it in his preaching to them. They say, as it were: ‘Now stop your whining about that Holy One of Israel.’ They do not want to be reminded of that Name or to be confronted with it. This is a dramatic rejection of the LORD.
Freely translated, they say to the prophet and to LORD: ‘Out of the way! Step aside!’ Thus will be the spiritual state of the great mass in Israel during the great tribulation. Their guilt is great. They will accept the antichrist after they have rejected Christ (John 5:43). For this they are warned by God’s Word in the next section.
Jeremiah 1:16
Rejection of the Word
After the prophet condemned their reliance on Egypt, he now speaks about the cause. It is in their mind. For they have not put their trust in the LORD. This is now being uncovered by the LORD.
Prophecy has two forms: the spoken form and the written form. Spoken prophecy is meant for those who are present at that moment and can hear it. Written prophecy reaches many more people, not only at that moment, but also in future generations.
Isaiah is commanded to write down his words “before them” i.e. in their presence (Isaiah 30:8). It is in the first place an important warning for them. He has to write down his message “on a tablet” and inscribe it “on a scroll”. A ‘tablet’ means a clay tablet or stone tablet and a ‘scroll’ means papyrus rolls. Writing down his message emphasizes that this warning not to go to Egypt for help is not only meant for God’s people in the days of Isaiah. It is also meant for God’s people in all times and especially the people of Israel in the near future.
God’s Word is for all times. In the future, Israel should not place its trust in the military power of the restored Roman Empire, but in the LORD (Psalms 121:1-2). We have no other yardstick. Trust in God is based on the written Word of God (Luke 6:47-49).
Seeking help from Egypt – for us: from the world – can only end in disaster. Recording the warning is necessary because the people are “a rebellious people” (Isaiah 30:9). The peoples of the world also record their victories and outstanding qualities. But those peoples do not usually write negative things about themselves. The Word of God also records the negative attributes of the people of God, for the Word of God is the truth.
The people are made up of “false sons”, who do not want to listen to the teaching of the LORD. ‘False’ here does not mean in the first place that they ‘lie’, but that they ‘disappoint’. Their reluctant resistance to hear comes back again and again. It is the root cause of their apostasy. The prophet should not come to them with the truth (Isaiah 30:10; Amos 2:12b). They do not like it. The truth brings them into the light of the Holy One of Israel. They do not want that. If they are willing to hear something, then it must be a message adapted to their wishes (2 Timothy 4:3-4; Micah 2:11).
They want prophets like Isaiah and his contemporary Micah to change direction. “The Holy One of Israel” must not be brought before them and therefore He must disappear from their sight (Isaiah 30:11). They use that Name because Isaiah often uses it in his preaching to them. They say, as it were: ‘Now stop your whining about that Holy One of Israel.’ They do not want to be reminded of that Name or to be confronted with it. This is a dramatic rejection of the LORD.
Freely translated, they say to the prophet and to LORD: ‘Out of the way! Step aside!’ Thus will be the spiritual state of the great mass in Israel during the great tribulation. Their guilt is great. They will accept the antichrist after they have rejected Christ (John 5:43). For this they are warned by God’s Word in the next section.
Jeremiah 1:17
If the Word Is Rejected
Then they hear from the mouth of “the Holy One of Israel”, Whom they wanted to keep far away from them, the judgment on all their rebellion, on their wicked will to live without Him (Isaiah 30:12). They reject “this word”, that is, the instruction of the LORD. At the same time they rely on “oppression and guile”, i.e. the way in which they try to secure the friendship of Egypt. With this way of acting, they work their own downfall. This is how it was before that time, when they put their trust in Assyria, and this is how it will be in the future, when they will put their trust in the restored Roman Empire, Europe (Isaiah 28:15).
They believe they have the protection of a wall, but the wall is about to fall and they will be buried under its fall (Isaiah 30:13). The collapse will not only come “suddenly in an instant”, but will be also total. Israel will so ruthlessly be shattered like pottery that not even a sherd will remain for its most mundane use (Isaiah 30:14). The terrorist attack on the ‘Twin Towers’ in New York Sept. 11, 2001,and its consequences may be a good illustration of these verses.
This is due to their refusal to obtain salvation through “repentance and rest” (Isaiah 30:15). “Repentance and rest” mean that they return from their own chosen path and turn to God (= repentance) and stop trusting in, or resting on, their own strength. Then their strength is in “quietness and trust” and they do not walk the way in their own strength. This gives the LORD the opportunity to show His strength, for God’s power is perfected in – our – weakness (2 Corinthians 12:9). “Trust” means that they no longer put their trust in Egypt, but go to the LORD and trust in Him.
Isaiah reproaches them: “But you have not willed” (cf. Matthew 23:37). They have shown their unwillingness. Then all effort is in vain and the LORD must confront them with the consequences of their evil will and judge them. His judgment is that they get their way. Their plan will turn against them. Do they think they can flee quickly? They will, but their enemies will be faster (Isaiah 30:16; 2 Kings 25:4-5).
Horses are ‘modern’ in those days, they are the means to victory. Nowadays we would say: ‘They rely on their ‘Iron Dome’ and nuclear weapons, instead of on the LORD.’ But then the LORD speaks: ‘Will they put an end to the Holy One of Israel (Isaiah 30:11)? The Holy One of Israel will put an end to them (Isaiah 30:14)’!
They will be bitterly disappointed. The fear will be so deep that seeing a single hostile soldier makes a thousand of them flee (Isaiah 30:17; cf. Deuteronomy 32:30; Joshua 23:10). And if the enemies come in five, the whole people will run away. If they had been obedient, the reverse would have been the case (Leviticus 26:8). Now in the depopulated land there will be only a few left here and there. It is the paragon of desolation. It is also a warning for us not to rely on people.
Jeremiah 1:18
If the Word Is Rejected
Then they hear from the mouth of “the Holy One of Israel”, Whom they wanted to keep far away from them, the judgment on all their rebellion, on their wicked will to live without Him (Isaiah 30:12). They reject “this word”, that is, the instruction of the LORD. At the same time they rely on “oppression and guile”, i.e. the way in which they try to secure the friendship of Egypt. With this way of acting, they work their own downfall. This is how it was before that time, when they put their trust in Assyria, and this is how it will be in the future, when they will put their trust in the restored Roman Empire, Europe (Isaiah 28:15).
They believe they have the protection of a wall, but the wall is about to fall and they will be buried under its fall (Isaiah 30:13). The collapse will not only come “suddenly in an instant”, but will be also total. Israel will so ruthlessly be shattered like pottery that not even a sherd will remain for its most mundane use (Isaiah 30:14). The terrorist attack on the ‘Twin Towers’ in New York Sept. 11, 2001,and its consequences may be a good illustration of these verses.
This is due to their refusal to obtain salvation through “repentance and rest” (Isaiah 30:15). “Repentance and rest” mean that they return from their own chosen path and turn to God (= repentance) and stop trusting in, or resting on, their own strength. Then their strength is in “quietness and trust” and they do not walk the way in their own strength. This gives the LORD the opportunity to show His strength, for God’s power is perfected in – our – weakness (2 Corinthians 12:9). “Trust” means that they no longer put their trust in Egypt, but go to the LORD and trust in Him.
Isaiah reproaches them: “But you have not willed” (cf. Matthew 23:37). They have shown their unwillingness. Then all effort is in vain and the LORD must confront them with the consequences of their evil will and judge them. His judgment is that they get their way. Their plan will turn against them. Do they think they can flee quickly? They will, but their enemies will be faster (Isaiah 30:16; 2 Kings 25:4-5).
Horses are ‘modern’ in those days, they are the means to victory. Nowadays we would say: ‘They rely on their ‘Iron Dome’ and nuclear weapons, instead of on the LORD.’ But then the LORD speaks: ‘Will they put an end to the Holy One of Israel (Isaiah 30:11)? The Holy One of Israel will put an end to them (Isaiah 30:14)’!
They will be bitterly disappointed. The fear will be so deep that seeing a single hostile soldier makes a thousand of them flee (Isaiah 30:17; cf. Deuteronomy 32:30; Joshua 23:10). And if the enemies come in five, the whole people will run away. If they had been obedient, the reverse would have been the case (Leviticus 26:8). Now in the depopulated land there will be only a few left here and there. It is the paragon of desolation. It is also a warning for us not to rely on people.
Jeremiah 1:19
If the Word Is Rejected
Then they hear from the mouth of “the Holy One of Israel”, Whom they wanted to keep far away from them, the judgment on all their rebellion, on their wicked will to live without Him (Isaiah 30:12). They reject “this word”, that is, the instruction of the LORD. At the same time they rely on “oppression and guile”, i.e. the way in which they try to secure the friendship of Egypt. With this way of acting, they work their own downfall. This is how it was before that time, when they put their trust in Assyria, and this is how it will be in the future, when they will put their trust in the restored Roman Empire, Europe (Isaiah 28:15).
They believe they have the protection of a wall, but the wall is about to fall and they will be buried under its fall (Isaiah 30:13). The collapse will not only come “suddenly in an instant”, but will be also total. Israel will so ruthlessly be shattered like pottery that not even a sherd will remain for its most mundane use (Isaiah 30:14). The terrorist attack on the ‘Twin Towers’ in New York Sept. 11, 2001,and its consequences may be a good illustration of these verses.
This is due to their refusal to obtain salvation through “repentance and rest” (Isaiah 30:15). “Repentance and rest” mean that they return from their own chosen path and turn to God (= repentance) and stop trusting in, or resting on, their own strength. Then their strength is in “quietness and trust” and they do not walk the way in their own strength. This gives the LORD the opportunity to show His strength, for God’s power is perfected in – our – weakness (2 Corinthians 12:9). “Trust” means that they no longer put their trust in Egypt, but go to the LORD and trust in Him.
Isaiah reproaches them: “But you have not willed” (cf. Matthew 23:37). They have shown their unwillingness. Then all effort is in vain and the LORD must confront them with the consequences of their evil will and judge them. His judgment is that they get their way. Their plan will turn against them. Do they think they can flee quickly? They will, but their enemies will be faster (Isaiah 30:16; 2 Kings 25:4-5).
Horses are ‘modern’ in those days, they are the means to victory. Nowadays we would say: ‘They rely on their ‘Iron Dome’ and nuclear weapons, instead of on the LORD.’ But then the LORD speaks: ‘Will they put an end to the Holy One of Israel (Isaiah 30:11)? The Holy One of Israel will put an end to them (Isaiah 30:14)’!
They will be bitterly disappointed. The fear will be so deep that seeing a single hostile soldier makes a thousand of them flee (Isaiah 30:17; cf. Deuteronomy 32:30; Joshua 23:10). And if the enemies come in five, the whole people will run away. If they had been obedient, the reverse would have been the case (Leviticus 26:8). Now in the depopulated land there will be only a few left here and there. It is the paragon of desolation. It is also a warning for us not to rely on people.