Jeremiah 2

Jeremiah 2:1

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 2:2

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 2:3

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 2:4

Grace for God’s People

It is precisely the desolation of Isa 30:17 that brings the LORD to express the desire to be gracious to them, while being gracious is still being postponed (Isaiah 30:18). The Hebrew word haka means waiting with desire, a waiting until the judgment is fully executed. Therefore the LORD does not intervene during the siege by the Assyrians, the king of the North. He always shows His grace to a helpless remnant who has no right to it in himself and is aware of that.

The link between the chastisements presented above as necessary because of their rejection of Him and His Word and the announced compassion is that “the LORD is a God of justice”. Judgment is exercised; His righteousness is fulfilled. Then comes the second ‘therefore’. “Therefore” He can then have compassion.

We can summarize it as follows. Since they refuse to wait for the LORD, the LORD must wait for them, until through the judgments on their foolishness they return to Him like the prodigal son. To their cry for help: ‘How long Yahweh?’ His answer is: ‘As soon as you are ready and converted.’

Because God’s holy demands were met when He brought the full judgment on sin down upon Christ, He can show grace to anyone who appeals to that grace with repentance for his sins. The people still have to wait for that grace to be shown. They may already know that this grace is present. The time to accept them as His people in grace has not yet come. However, when they confidently “long for Him”, He calls them “blessed”.

The prophet gives more substance to this “blessedness” by promising them God’s comfort and hearing for the time of the great tribulation (Isaiah 30:19). Babylon will never be rebuilt and Nineveh will be destroyed and will no longer be a city (Isaiah 13:19-21; Nahum 1:14), but the Jews will have an everlasting dwelling place in Zion, in Jerusalem. Dwelling in Zion indicates God’s grace.

If the people ask Him for help and not any other people, He will answer by giving them this dwelling place of rest. The destiny of Israel, like ours, will be a home of rest. In Jerusalem they will find that peace after all their wanderings through countless foreign lands. There they will receive the proofs of Divine love that are waiting for them.

For a brief period of time they will undergo tribulation, namely at the time of the great tribulation. Then they will feed on the bread of privation and drink the water of oppression (Isaiah 30:20). But after that time will come a blessed time, the realm of peace, in which He will provide them with guidance and education by skilled teachers He will give. Their teacher par excellence will be the Lord Jesus, Who is also called the “teacher for righteousness” as the footnote to Joel 2:23 to “the early rain” reads (cf. Job 36:22; John 3:2; Psalms 32:8).

The Hebrew word translated here with “Teacher” can be translated in singular or plural, but the verb “hide” is singular. The latter reinforces the idea that here we may think of God – in Hebrew, God is plural – as the Teacher.

He will be behind them and make them go the right way, keeping them from deviations (Isaiah 30:21). This Teacher is constantly with them. “A word behind you” indicates that He is close by and that small instructions are sufficient to guide them in the right direction. “To the right or to the left” is an expression that indicates the choices to be made in life.

It is the same for us. The Lord Jesus is always with us and constantly wants to show us the right way through His Word. Listening to the teaching of God’s Word keeps us on the right way. If we want to deviate to the right or to the left, we hear His voice that keeps us on His way.

All these provisions of the LORD, together with the spirit of repentance that is in them, will have a cleansing effect on them (Isaiah 30:22). Sound teaching from God’s Word and the Spirit of grace in God’s people are the basis for sound spiritual growth. It reveals in life what is contrary to this. Everything that is contrary to God’s Word will be thrown away like an impure thing. If God’s Word has its authority over our lives and we listen to it, we will also with a resolute “be gone!” remove everything from our lives that prevents us from receiving God’s blessing to the fullest.

Jeremiah 2:5

Grace for God’s People

It is precisely the desolation of Isa 30:17 that brings the LORD to express the desire to be gracious to them, while being gracious is still being postponed (Isaiah 30:18). The Hebrew word haka means waiting with desire, a waiting until the judgment is fully executed. Therefore the LORD does not intervene during the siege by the Assyrians, the king of the North. He always shows His grace to a helpless remnant who has no right to it in himself and is aware of that.

The link between the chastisements presented above as necessary because of their rejection of Him and His Word and the announced compassion is that “the LORD is a God of justice”. Judgment is exercised; His righteousness is fulfilled. Then comes the second ‘therefore’. “Therefore” He can then have compassion.

We can summarize it as follows. Since they refuse to wait for the LORD, the LORD must wait for them, until through the judgments on their foolishness they return to Him like the prodigal son. To their cry for help: ‘How long Yahweh?’ His answer is: ‘As soon as you are ready and converted.’

Because God’s holy demands were met when He brought the full judgment on sin down upon Christ, He can show grace to anyone who appeals to that grace with repentance for his sins. The people still have to wait for that grace to be shown. They may already know that this grace is present. The time to accept them as His people in grace has not yet come. However, when they confidently “long for Him”, He calls them “blessed”.

The prophet gives more substance to this “blessedness” by promising them God’s comfort and hearing for the time of the great tribulation (Isaiah 30:19). Babylon will never be rebuilt and Nineveh will be destroyed and will no longer be a city (Isaiah 13:19-21; Nahum 1:14), but the Jews will have an everlasting dwelling place in Zion, in Jerusalem. Dwelling in Zion indicates God’s grace.

If the people ask Him for help and not any other people, He will answer by giving them this dwelling place of rest. The destiny of Israel, like ours, will be a home of rest. In Jerusalem they will find that peace after all their wanderings through countless foreign lands. There they will receive the proofs of Divine love that are waiting for them.

For a brief period of time they will undergo tribulation, namely at the time of the great tribulation. Then they will feed on the bread of privation and drink the water of oppression (Isaiah 30:20). But after that time will come a blessed time, the realm of peace, in which He will provide them with guidance and education by skilled teachers He will give. Their teacher par excellence will be the Lord Jesus, Who is also called the “teacher for righteousness” as the footnote to Joel 2:23 to “the early rain” reads (cf. Job 36:22; John 3:2; Psalms 32:8).

The Hebrew word translated here with “Teacher” can be translated in singular or plural, but the verb “hide” is singular. The latter reinforces the idea that here we may think of God – in Hebrew, God is plural – as the Teacher.

He will be behind them and make them go the right way, keeping them from deviations (Isaiah 30:21). This Teacher is constantly with them. “A word behind you” indicates that He is close by and that small instructions are sufficient to guide them in the right direction. “To the right or to the left” is an expression that indicates the choices to be made in life.

It is the same for us. The Lord Jesus is always with us and constantly wants to show us the right way through His Word. Listening to the teaching of God’s Word keeps us on the right way. If we want to deviate to the right or to the left, we hear His voice that keeps us on His way.

All these provisions of the LORD, together with the spirit of repentance that is in them, will have a cleansing effect on them (Isaiah 30:22). Sound teaching from God’s Word and the Spirit of grace in God’s people are the basis for sound spiritual growth. It reveals in life what is contrary to this. Everything that is contrary to God’s Word will be thrown away like an impure thing. If God’s Word has its authority over our lives and we listen to it, we will also with a resolute “be gone!” remove everything from our lives that prevents us from receiving God’s blessing to the fullest.

Jeremiah 2:6

Grace for God’s People

It is precisely the desolation of Isa 30:17 that brings the LORD to express the desire to be gracious to them, while being gracious is still being postponed (Isaiah 30:18). The Hebrew word haka means waiting with desire, a waiting until the judgment is fully executed. Therefore the LORD does not intervene during the siege by the Assyrians, the king of the North. He always shows His grace to a helpless remnant who has no right to it in himself and is aware of that.

The link between the chastisements presented above as necessary because of their rejection of Him and His Word and the announced compassion is that “the LORD is a God of justice”. Judgment is exercised; His righteousness is fulfilled. Then comes the second ‘therefore’. “Therefore” He can then have compassion.

We can summarize it as follows. Since they refuse to wait for the LORD, the LORD must wait for them, until through the judgments on their foolishness they return to Him like the prodigal son. To their cry for help: ‘How long Yahweh?’ His answer is: ‘As soon as you are ready and converted.’

Because God’s holy demands were met when He brought the full judgment on sin down upon Christ, He can show grace to anyone who appeals to that grace with repentance for his sins. The people still have to wait for that grace to be shown. They may already know that this grace is present. The time to accept them as His people in grace has not yet come. However, when they confidently “long for Him”, He calls them “blessed”.

The prophet gives more substance to this “blessedness” by promising them God’s comfort and hearing for the time of the great tribulation (Isaiah 30:19). Babylon will never be rebuilt and Nineveh will be destroyed and will no longer be a city (Isaiah 13:19-21; Nahum 1:14), but the Jews will have an everlasting dwelling place in Zion, in Jerusalem. Dwelling in Zion indicates God’s grace.

If the people ask Him for help and not any other people, He will answer by giving them this dwelling place of rest. The destiny of Israel, like ours, will be a home of rest. In Jerusalem they will find that peace after all their wanderings through countless foreign lands. There they will receive the proofs of Divine love that are waiting for them.

For a brief period of time they will undergo tribulation, namely at the time of the great tribulation. Then they will feed on the bread of privation and drink the water of oppression (Isaiah 30:20). But after that time will come a blessed time, the realm of peace, in which He will provide them with guidance and education by skilled teachers He will give. Their teacher par excellence will be the Lord Jesus, Who is also called the “teacher for righteousness” as the footnote to Joel 2:23 to “the early rain” reads (cf. Job 36:22; John 3:2; Psalms 32:8).

The Hebrew word translated here with “Teacher” can be translated in singular or plural, but the verb “hide” is singular. The latter reinforces the idea that here we may think of God – in Hebrew, God is plural – as the Teacher.

He will be behind them and make them go the right way, keeping them from deviations (Isaiah 30:21). This Teacher is constantly with them. “A word behind you” indicates that He is close by and that small instructions are sufficient to guide them in the right direction. “To the right or to the left” is an expression that indicates the choices to be made in life.

It is the same for us. The Lord Jesus is always with us and constantly wants to show us the right way through His Word. Listening to the teaching of God’s Word keeps us on the right way. If we want to deviate to the right or to the left, we hear His voice that keeps us on His way.

All these provisions of the LORD, together with the spirit of repentance that is in them, will have a cleansing effect on them (Isaiah 30:22). Sound teaching from God’s Word and the Spirit of grace in God’s people are the basis for sound spiritual growth. It reveals in life what is contrary to this. Everything that is contrary to God’s Word will be thrown away like an impure thing. If God’s Word has its authority over our lives and we listen to it, we will also with a resolute “be gone!” remove everything from our lives that prevents us from receiving God’s blessing to the fullest.

Jeremiah 2:7

Grace for God’s People

It is precisely the desolation of Isa 30:17 that brings the LORD to express the desire to be gracious to them, while being gracious is still being postponed (Isaiah 30:18). The Hebrew word haka means waiting with desire, a waiting until the judgment is fully executed. Therefore the LORD does not intervene during the siege by the Assyrians, the king of the North. He always shows His grace to a helpless remnant who has no right to it in himself and is aware of that.

The link between the chastisements presented above as necessary because of their rejection of Him and His Word and the announced compassion is that “the LORD is a God of justice”. Judgment is exercised; His righteousness is fulfilled. Then comes the second ‘therefore’. “Therefore” He can then have compassion.

We can summarize it as follows. Since they refuse to wait for the LORD, the LORD must wait for them, until through the judgments on their foolishness they return to Him like the prodigal son. To their cry for help: ‘How long Yahweh?’ His answer is: ‘As soon as you are ready and converted.’

Because God’s holy demands were met when He brought the full judgment on sin down upon Christ, He can show grace to anyone who appeals to that grace with repentance for his sins. The people still have to wait for that grace to be shown. They may already know that this grace is present. The time to accept them as His people in grace has not yet come. However, when they confidently “long for Him”, He calls them “blessed”.

The prophet gives more substance to this “blessedness” by promising them God’s comfort and hearing for the time of the great tribulation (Isaiah 30:19). Babylon will never be rebuilt and Nineveh will be destroyed and will no longer be a city (Isaiah 13:19-21; Nahum 1:14), but the Jews will have an everlasting dwelling place in Zion, in Jerusalem. Dwelling in Zion indicates God’s grace.

If the people ask Him for help and not any other people, He will answer by giving them this dwelling place of rest. The destiny of Israel, like ours, will be a home of rest. In Jerusalem they will find that peace after all their wanderings through countless foreign lands. There they will receive the proofs of Divine love that are waiting for them.

For a brief period of time they will undergo tribulation, namely at the time of the great tribulation. Then they will feed on the bread of privation and drink the water of oppression (Isaiah 30:20). But after that time will come a blessed time, the realm of peace, in which He will provide them with guidance and education by skilled teachers He will give. Their teacher par excellence will be the Lord Jesus, Who is also called the “teacher for righteousness” as the footnote to Joel 2:23 to “the early rain” reads (cf. Job 36:22; John 3:2; Psalms 32:8).

The Hebrew word translated here with “Teacher” can be translated in singular or plural, but the verb “hide” is singular. The latter reinforces the idea that here we may think of God – in Hebrew, God is plural – as the Teacher.

He will be behind them and make them go the right way, keeping them from deviations (Isaiah 30:21). This Teacher is constantly with them. “A word behind you” indicates that He is close by and that small instructions are sufficient to guide them in the right direction. “To the right or to the left” is an expression that indicates the choices to be made in life.

It is the same for us. The Lord Jesus is always with us and constantly wants to show us the right way through His Word. Listening to the teaching of God’s Word keeps us on the right way. If we want to deviate to the right or to the left, we hear His voice that keeps us on His way.

All these provisions of the LORD, together with the spirit of repentance that is in them, will have a cleansing effect on them (Isaiah 30:22). Sound teaching from God’s Word and the Spirit of grace in God’s people are the basis for sound spiritual growth. It reveals in life what is contrary to this. Everything that is contrary to God’s Word will be thrown away like an impure thing. If God’s Word has its authority over our lives and we listen to it, we will also with a resolute “be gone!” remove everything from our lives that prevents us from receiving God’s blessing to the fullest.

Jeremiah 2:8

Grace for God’s People

It is precisely the desolation of Isa 30:17 that brings the LORD to express the desire to be gracious to them, while being gracious is still being postponed (Isaiah 30:18). The Hebrew word haka means waiting with desire, a waiting until the judgment is fully executed. Therefore the LORD does not intervene during the siege by the Assyrians, the king of the North. He always shows His grace to a helpless remnant who has no right to it in himself and is aware of that.

The link between the chastisements presented above as necessary because of their rejection of Him and His Word and the announced compassion is that “the LORD is a God of justice”. Judgment is exercised; His righteousness is fulfilled. Then comes the second ‘therefore’. “Therefore” He can then have compassion.

We can summarize it as follows. Since they refuse to wait for the LORD, the LORD must wait for them, until through the judgments on their foolishness they return to Him like the prodigal son. To their cry for help: ‘How long Yahweh?’ His answer is: ‘As soon as you are ready and converted.’

Because God’s holy demands were met when He brought the full judgment on sin down upon Christ, He can show grace to anyone who appeals to that grace with repentance for his sins. The people still have to wait for that grace to be shown. They may already know that this grace is present. The time to accept them as His people in grace has not yet come. However, when they confidently “long for Him”, He calls them “blessed”.

The prophet gives more substance to this “blessedness” by promising them God’s comfort and hearing for the time of the great tribulation (Isaiah 30:19). Babylon will never be rebuilt and Nineveh will be destroyed and will no longer be a city (Isaiah 13:19-21; Nahum 1:14), but the Jews will have an everlasting dwelling place in Zion, in Jerusalem. Dwelling in Zion indicates God’s grace.

If the people ask Him for help and not any other people, He will answer by giving them this dwelling place of rest. The destiny of Israel, like ours, will be a home of rest. In Jerusalem they will find that peace after all their wanderings through countless foreign lands. There they will receive the proofs of Divine love that are waiting for them.

For a brief period of time they will undergo tribulation, namely at the time of the great tribulation. Then they will feed on the bread of privation and drink the water of oppression (Isaiah 30:20). But after that time will come a blessed time, the realm of peace, in which He will provide them with guidance and education by skilled teachers He will give. Their teacher par excellence will be the Lord Jesus, Who is also called the “teacher for righteousness” as the footnote to Joel 2:23 to “the early rain” reads (cf. Job 36:22; John 3:2; Psalms 32:8).

The Hebrew word translated here with “Teacher” can be translated in singular or plural, but the verb “hide” is singular. The latter reinforces the idea that here we may think of God – in Hebrew, God is plural – as the Teacher.

He will be behind them and make them go the right way, keeping them from deviations (Isaiah 30:21). This Teacher is constantly with them. “A word behind you” indicates that He is close by and that small instructions are sufficient to guide them in the right direction. “To the right or to the left” is an expression that indicates the choices to be made in life.

It is the same for us. The Lord Jesus is always with us and constantly wants to show us the right way through His Word. Listening to the teaching of God’s Word keeps us on the right way. If we want to deviate to the right or to the left, we hear His voice that keeps us on His way.

All these provisions of the LORD, together with the spirit of repentance that is in them, will have a cleansing effect on them (Isaiah 30:22). Sound teaching from God’s Word and the Spirit of grace in God’s people are the basis for sound spiritual growth. It reveals in life what is contrary to this. Everything that is contrary to God’s Word will be thrown away like an impure thing. If God’s Word has its authority over our lives and we listen to it, we will also with a resolute “be gone!” remove everything from our lives that prevents us from receiving God’s blessing to the fullest.

Jeremiah 2:9

The Full Blessing of the LORD

In these verses Isaiah presents this blessing to the people. These are earthly blessings that belong to a people who have promises that all relate to life on earth. Their entire national existence takes place on earth. This blessing comes when the Lord Jesus will reign on earth as the Prince of peace. After the “bread of privation and water of oppression” that was present in scarcity (Isaiah 30:20), there will be water in abundance through the rain of heaven that will also provide a yield of the ground that will be “rich and plenteous” (Isaiah 30:23). The cattle will also be richly blessed and provided with the best nourishment, a compound and fermented animal food that is a treat for the livestock. Everything will then be abundant and of the best quality (Isaiah 30:24).

Also on the higher places like mountains and hills water is abundant present (Isaiah 30:25). In the last battles that will also be at the beginning of the realm of peace, no precautions are needed to secure the water supply as in the days of Hezekiah. In “the great slaughter, when the towers fall”, we can think of the destruction of the armies coming from the far north, that is from Russia, to God’s land (Ezekiel 38:14-23).

Also the celestial bodies will emit a multiple of their light now still tempered by sin (Isaiah 30:26). Literally, it says: ’The light of the ‘white’ will be like the light of the ‘hot’, and the light of the ‘hot’ will be sevenfold, like the light of seven days.’ It is a (figurative) sun that will be a joy for people, not tempered by sorrow and grief. This will be the result of the restorative work of the LORD, when He has delivered His people from sorrow and suffering. The sun is above all the Lord Jesus Himself, “the sun of righteousness” (Malachi 4:2). Although the enemies have not all been destroyed yet, the prospect given here is a great encouragement for the believing remnant.

Jeremiah 2:10

The Full Blessing of the LORD

In these verses Isaiah presents this blessing to the people. These are earthly blessings that belong to a people who have promises that all relate to life on earth. Their entire national existence takes place on earth. This blessing comes when the Lord Jesus will reign on earth as the Prince of peace. After the “bread of privation and water of oppression” that was present in scarcity (Isaiah 30:20), there will be water in abundance through the rain of heaven that will also provide a yield of the ground that will be “rich and plenteous” (Isaiah 30:23). The cattle will also be richly blessed and provided with the best nourishment, a compound and fermented animal food that is a treat for the livestock. Everything will then be abundant and of the best quality (Isaiah 30:24).

Also on the higher places like mountains and hills water is abundant present (Isaiah 30:25). In the last battles that will also be at the beginning of the realm of peace, no precautions are needed to secure the water supply as in the days of Hezekiah. In “the great slaughter, when the towers fall”, we can think of the destruction of the armies coming from the far north, that is from Russia, to God’s land (Ezekiel 38:14-23).

Also the celestial bodies will emit a multiple of their light now still tempered by sin (Isaiah 30:26). Literally, it says: ’The light of the ‘white’ will be like the light of the ‘hot’, and the light of the ‘hot’ will be sevenfold, like the light of seven days.’ It is a (figurative) sun that will be a joy for people, not tempered by sorrow and grief. This will be the result of the restorative work of the LORD, when He has delivered His people from sorrow and suffering. The sun is above all the Lord Jesus Himself, “the sun of righteousness” (Malachi 4:2). Although the enemies have not all been destroyed yet, the prospect given here is a great encouragement for the believing remnant.

Jeremiah 2:11

The Full Blessing of the LORD

In these verses Isaiah presents this blessing to the people. These are earthly blessings that belong to a people who have promises that all relate to life on earth. Their entire national existence takes place on earth. This blessing comes when the Lord Jesus will reign on earth as the Prince of peace. After the “bread of privation and water of oppression” that was present in scarcity (Isaiah 30:20), there will be water in abundance through the rain of heaven that will also provide a yield of the ground that will be “rich and plenteous” (Isaiah 30:23). The cattle will also be richly blessed and provided with the best nourishment, a compound and fermented animal food that is a treat for the livestock. Everything will then be abundant and of the best quality (Isaiah 30:24).

Also on the higher places like mountains and hills water is abundant present (Isaiah 30:25). In the last battles that will also be at the beginning of the realm of peace, no precautions are needed to secure the water supply as in the days of Hezekiah. In “the great slaughter, when the towers fall”, we can think of the destruction of the armies coming from the far north, that is from Russia, to God’s land (Ezekiel 38:14-23).

Also the celestial bodies will emit a multiple of their light now still tempered by sin (Isaiah 30:26). Literally, it says: ’The light of the ‘white’ will be like the light of the ‘hot’, and the light of the ‘hot’ will be sevenfold, like the light of seven days.’ It is a (figurative) sun that will be a joy for people, not tempered by sorrow and grief. This will be the result of the restorative work of the LORD, when He has delivered His people from sorrow and suffering. The sun is above all the Lord Jesus Himself, “the sun of righteousness” (Malachi 4:2). Although the enemies have not all been destroyed yet, the prospect given here is a great encouragement for the believing remnant.

Jeremiah 2:12

The Full Blessing of the LORD

In these verses Isaiah presents this blessing to the people. These are earthly blessings that belong to a people who have promises that all relate to life on earth. Their entire national existence takes place on earth. This blessing comes when the Lord Jesus will reign on earth as the Prince of peace. After the “bread of privation and water of oppression” that was present in scarcity (Isaiah 30:20), there will be water in abundance through the rain of heaven that will also provide a yield of the ground that will be “rich and plenteous” (Isaiah 30:23). The cattle will also be richly blessed and provided with the best nourishment, a compound and fermented animal food that is a treat for the livestock. Everything will then be abundant and of the best quality (Isaiah 30:24).

Also on the higher places like mountains and hills water is abundant present (Isaiah 30:25). In the last battles that will also be at the beginning of the realm of peace, no precautions are needed to secure the water supply as in the days of Hezekiah. In “the great slaughter, when the towers fall”, we can think of the destruction of the armies coming from the far north, that is from Russia, to God’s land (Ezekiel 38:14-23).

Also the celestial bodies will emit a multiple of their light now still tempered by sin (Isaiah 30:26). Literally, it says: ’The light of the ‘white’ will be like the light of the ‘hot’, and the light of the ‘hot’ will be sevenfold, like the light of seven days.’ It is a (figurative) sun that will be a joy for people, not tempered by sorrow and grief. This will be the result of the restorative work of the LORD, when He has delivered His people from sorrow and suffering. The sun is above all the Lord Jesus Himself, “the sun of righteousness” (Malachi 4:2). Although the enemies have not all been destroyed yet, the prospect given here is a great encouragement for the believing remnant.

Jeremiah 2:13

Judgment and Festival

After the promises of the redemption of Judah we find in Isaiah 30:27-33 a prediction of the judgment of God on the alliance of enemies. Not Egypt, but God Himself will destroy Assyria. While as in so many other places Assyria is the direct enemy, the prophet points forward to Assyria in the future. It is remarkable that often, after the judgment on Assyria has been discussed, the blessing of the realm of peace follows.

The LORD, that is, His Name – that is all He is in His connection with Israel – comes to judge (Isaiah 30:27). The fact that His Name comes “from a remote place” means that He is far away from the nations who want to wipe out His people from the face of the earth. This concerns both Assyria in the days of Isaiah, and Assyria, the king of the North, in the future.

His coming to judge is connected with fire. We read that “His anger” is burning and “His tongue is like a consuming fire” (cf. Malachi 3:2-3). Fire frightens and consumes (cf. 2 Thessalonians 1:7-8). God is also to us “a consuming fire” (Hebrews 12:29). In Isaiah 30:28, Isaiah changes the picture of judgment by fire into the picture of judgment by water, and replaces “His tongue” with “His breath”. The LORD will judge the gathered nations with “His breath” (cf. 2 Thessalonians 2:8), which will be like “an overflowing torrent” (cf. Isaiah 8:7-8). An overflowing torrent is a dry wadi, a dry river bed in the wilderness. Normally it is dry, but in the event of a downpour in the mountains it can become an all-destroying, flooding brook in a matter of minutes. Likewise, God’s judgment will be sudden and devastating.

When the LORD comes in the night to judge the enemies of His people, the remnant of God’s people will sing songs (Isaiah 30:29). It is reminiscent of the night of the exodus from Egypt when the judgment comes on the oppressors of God’s people (Exodus 12:42) and the song of salvation they sing after their deliverance (Exodus 15:1). They sing songs in view of the coming day. It is a song that sings the ascent to Jerusalem even before the advance there has begun.

If “the Rock of Israel”, which is the LORD in His unshakeable stability, stands before their attention, this song can be sung in faith. We see a similar thing with Jehoshaphat, who during his war placed the choir at the front (2 Chronicles 20:21). We also see it in Paul and Silas singing songs of praise before the earthquake and deliverance happen (Acts 16:25-26).

In Isaiah 30:30 Isaiah continues his description of the coming of the LORD. In an impressive way he describes the majesty of His coming. It will frighten Assyria (Isaiah 30:31; cf. 1 Samuel 7:10). Assyria, once used by God as a rod to discipline His people (Isaiah 10:5), while Assyria himself used a rod and staff for it (Isaiah 10:24), will now be struck by the LORD with the rod. Every blow with God’s rod will be a hit. The striking will happen as it were to the beat of the songs of deliverance that the remnant will sing accompanied by musical instruments (Isaiah 30:32).

Jeremiah 2:14

Judgment and Festival

After the promises of the redemption of Judah we find in Isaiah 30:27-33 a prediction of the judgment of God on the alliance of enemies. Not Egypt, but God Himself will destroy Assyria. While as in so many other places Assyria is the direct enemy, the prophet points forward to Assyria in the future. It is remarkable that often, after the judgment on Assyria has been discussed, the blessing of the realm of peace follows.

The LORD, that is, His Name – that is all He is in His connection with Israel – comes to judge (Isaiah 30:27). The fact that His Name comes “from a remote place” means that He is far away from the nations who want to wipe out His people from the face of the earth. This concerns both Assyria in the days of Isaiah, and Assyria, the king of the North, in the future.

His coming to judge is connected with fire. We read that “His anger” is burning and “His tongue is like a consuming fire” (cf. Malachi 3:2-3). Fire frightens and consumes (cf. 2 Thessalonians 1:7-8). God is also to us “a consuming fire” (Hebrews 12:29). In Isaiah 30:28, Isaiah changes the picture of judgment by fire into the picture of judgment by water, and replaces “His tongue” with “His breath”. The LORD will judge the gathered nations with “His breath” (cf. 2 Thessalonians 2:8), which will be like “an overflowing torrent” (cf. Isaiah 8:7-8). An overflowing torrent is a dry wadi, a dry river bed in the wilderness. Normally it is dry, but in the event of a downpour in the mountains it can become an all-destroying, flooding brook in a matter of minutes. Likewise, God’s judgment will be sudden and devastating.

When the LORD comes in the night to judge the enemies of His people, the remnant of God’s people will sing songs (Isaiah 30:29). It is reminiscent of the night of the exodus from Egypt when the judgment comes on the oppressors of God’s people (Exodus 12:42) and the song of salvation they sing after their deliverance (Exodus 15:1). They sing songs in view of the coming day. It is a song that sings the ascent to Jerusalem even before the advance there has begun.

If “the Rock of Israel”, which is the LORD in His unshakeable stability, stands before their attention, this song can be sung in faith. We see a similar thing with Jehoshaphat, who during his war placed the choir at the front (2 Chronicles 20:21). We also see it in Paul and Silas singing songs of praise before the earthquake and deliverance happen (Acts 16:25-26).

In Isaiah 30:30 Isaiah continues his description of the coming of the LORD. In an impressive way he describes the majesty of His coming. It will frighten Assyria (Isaiah 30:31; cf. 1 Samuel 7:10). Assyria, once used by God as a rod to discipline His people (Isaiah 10:5), while Assyria himself used a rod and staff for it (Isaiah 10:24), will now be struck by the LORD with the rod. Every blow with God’s rod will be a hit. The striking will happen as it were to the beat of the songs of deliverance that the remnant will sing accompanied by musical instruments (Isaiah 30:32).

Jeremiah 2:15

Judgment and Festival

After the promises of the redemption of Judah we find in Isaiah 30:27-33 a prediction of the judgment of God on the alliance of enemies. Not Egypt, but God Himself will destroy Assyria. While as in so many other places Assyria is the direct enemy, the prophet points forward to Assyria in the future. It is remarkable that often, after the judgment on Assyria has been discussed, the blessing of the realm of peace follows.

The LORD, that is, His Name – that is all He is in His connection with Israel – comes to judge (Isaiah 30:27). The fact that His Name comes “from a remote place” means that He is far away from the nations who want to wipe out His people from the face of the earth. This concerns both Assyria in the days of Isaiah, and Assyria, the king of the North, in the future.

His coming to judge is connected with fire. We read that “His anger” is burning and “His tongue is like a consuming fire” (cf. Malachi 3:2-3). Fire frightens and consumes (cf. 2 Thessalonians 1:7-8). God is also to us “a consuming fire” (Hebrews 12:29). In Isaiah 30:28, Isaiah changes the picture of judgment by fire into the picture of judgment by water, and replaces “His tongue” with “His breath”. The LORD will judge the gathered nations with “His breath” (cf. 2 Thessalonians 2:8), which will be like “an overflowing torrent” (cf. Isaiah 8:7-8). An overflowing torrent is a dry wadi, a dry river bed in the wilderness. Normally it is dry, but in the event of a downpour in the mountains it can become an all-destroying, flooding brook in a matter of minutes. Likewise, God’s judgment will be sudden and devastating.

When the LORD comes in the night to judge the enemies of His people, the remnant of God’s people will sing songs (Isaiah 30:29). It is reminiscent of the night of the exodus from Egypt when the judgment comes on the oppressors of God’s people (Exodus 12:42) and the song of salvation they sing after their deliverance (Exodus 15:1). They sing songs in view of the coming day. It is a song that sings the ascent to Jerusalem even before the advance there has begun.

If “the Rock of Israel”, which is the LORD in His unshakeable stability, stands before their attention, this song can be sung in faith. We see a similar thing with Jehoshaphat, who during his war placed the choir at the front (2 Chronicles 20:21). We also see it in Paul and Silas singing songs of praise before the earthquake and deliverance happen (Acts 16:25-26).

In Isaiah 30:30 Isaiah continues his description of the coming of the LORD. In an impressive way he describes the majesty of His coming. It will frighten Assyria (Isaiah 30:31; cf. 1 Samuel 7:10). Assyria, once used by God as a rod to discipline His people (Isaiah 10:5), while Assyria himself used a rod and staff for it (Isaiah 10:24), will now be struck by the LORD with the rod. Every blow with God’s rod will be a hit. The striking will happen as it were to the beat of the songs of deliverance that the remnant will sing accompanied by musical instruments (Isaiah 30:32).

Jeremiah 2:16

Judgment and Festival

After the promises of the redemption of Judah we find in Isaiah 30:27-33 a prediction of the judgment of God on the alliance of enemies. Not Egypt, but God Himself will destroy Assyria. While as in so many other places Assyria is the direct enemy, the prophet points forward to Assyria in the future. It is remarkable that often, after the judgment on Assyria has been discussed, the blessing of the realm of peace follows.

The LORD, that is, His Name – that is all He is in His connection with Israel – comes to judge (Isaiah 30:27). The fact that His Name comes “from a remote place” means that He is far away from the nations who want to wipe out His people from the face of the earth. This concerns both Assyria in the days of Isaiah, and Assyria, the king of the North, in the future.

His coming to judge is connected with fire. We read that “His anger” is burning and “His tongue is like a consuming fire” (cf. Malachi 3:2-3). Fire frightens and consumes (cf. 2 Thessalonians 1:7-8). God is also to us “a consuming fire” (Hebrews 12:29). In Isaiah 30:28, Isaiah changes the picture of judgment by fire into the picture of judgment by water, and replaces “His tongue” with “His breath”. The LORD will judge the gathered nations with “His breath” (cf. 2 Thessalonians 2:8), which will be like “an overflowing torrent” (cf. Isaiah 8:7-8). An overflowing torrent is a dry wadi, a dry river bed in the wilderness. Normally it is dry, but in the event of a downpour in the mountains it can become an all-destroying, flooding brook in a matter of minutes. Likewise, God’s judgment will be sudden and devastating.

When the LORD comes in the night to judge the enemies of His people, the remnant of God’s people will sing songs (Isaiah 30:29). It is reminiscent of the night of the exodus from Egypt when the judgment comes on the oppressors of God’s people (Exodus 12:42) and the song of salvation they sing after their deliverance (Exodus 15:1). They sing songs in view of the coming day. It is a song that sings the ascent to Jerusalem even before the advance there has begun.

If “the Rock of Israel”, which is the LORD in His unshakeable stability, stands before their attention, this song can be sung in faith. We see a similar thing with Jehoshaphat, who during his war placed the choir at the front (2 Chronicles 20:21). We also see it in Paul and Silas singing songs of praise before the earthquake and deliverance happen (Acts 16:25-26).

In Isaiah 30:30 Isaiah continues his description of the coming of the LORD. In an impressive way he describes the majesty of His coming. It will frighten Assyria (Isaiah 30:31; cf. 1 Samuel 7:10). Assyria, once used by God as a rod to discipline His people (Isaiah 10:5), while Assyria himself used a rod and staff for it (Isaiah 10:24), will now be struck by the LORD with the rod. Every blow with God’s rod will be a hit. The striking will happen as it were to the beat of the songs of deliverance that the remnant will sing accompanied by musical instruments (Isaiah 30:32).

Jeremiah 2:17

Judgment and Festival

After the promises of the redemption of Judah we find in Isaiah 30:27-33 a prediction of the judgment of God on the alliance of enemies. Not Egypt, but God Himself will destroy Assyria. While as in so many other places Assyria is the direct enemy, the prophet points forward to Assyria in the future. It is remarkable that often, after the judgment on Assyria has been discussed, the blessing of the realm of peace follows.

The LORD, that is, His Name – that is all He is in His connection with Israel – comes to judge (Isaiah 30:27). The fact that His Name comes “from a remote place” means that He is far away from the nations who want to wipe out His people from the face of the earth. This concerns both Assyria in the days of Isaiah, and Assyria, the king of the North, in the future.

His coming to judge is connected with fire. We read that “His anger” is burning and “His tongue is like a consuming fire” (cf. Malachi 3:2-3). Fire frightens and consumes (cf. 2 Thessalonians 1:7-8). God is also to us “a consuming fire” (Hebrews 12:29). In Isaiah 30:28, Isaiah changes the picture of judgment by fire into the picture of judgment by water, and replaces “His tongue” with “His breath”. The LORD will judge the gathered nations with “His breath” (cf. 2 Thessalonians 2:8), which will be like “an overflowing torrent” (cf. Isaiah 8:7-8). An overflowing torrent is a dry wadi, a dry river bed in the wilderness. Normally it is dry, but in the event of a downpour in the mountains it can become an all-destroying, flooding brook in a matter of minutes. Likewise, God’s judgment will be sudden and devastating.

When the LORD comes in the night to judge the enemies of His people, the remnant of God’s people will sing songs (Isaiah 30:29). It is reminiscent of the night of the exodus from Egypt when the judgment comes on the oppressors of God’s people (Exodus 12:42) and the song of salvation they sing after their deliverance (Exodus 15:1). They sing songs in view of the coming day. It is a song that sings the ascent to Jerusalem even before the advance there has begun.

If “the Rock of Israel”, which is the LORD in His unshakeable stability, stands before their attention, this song can be sung in faith. We see a similar thing with Jehoshaphat, who during his war placed the choir at the front (2 Chronicles 20:21). We also see it in Paul and Silas singing songs of praise before the earthquake and deliverance happen (Acts 16:25-26).

In Isaiah 30:30 Isaiah continues his description of the coming of the LORD. In an impressive way he describes the majesty of His coming. It will frighten Assyria (Isaiah 30:31; cf. 1 Samuel 7:10). Assyria, once used by God as a rod to discipline His people (Isaiah 10:5), while Assyria himself used a rod and staff for it (Isaiah 10:24), will now be struck by the LORD with the rod. Every blow with God’s rod will be a hit. The striking will happen as it were to the beat of the songs of deliverance that the remnant will sing accompanied by musical instruments (Isaiah 30:32).

Jeremiah 2:18

Judgment and Festival

After the promises of the redemption of Judah we find in Isaiah 30:27-33 a prediction of the judgment of God on the alliance of enemies. Not Egypt, but God Himself will destroy Assyria. While as in so many other places Assyria is the direct enemy, the prophet points forward to Assyria in the future. It is remarkable that often, after the judgment on Assyria has been discussed, the blessing of the realm of peace follows.

The LORD, that is, His Name – that is all He is in His connection with Israel – comes to judge (Isaiah 30:27). The fact that His Name comes “from a remote place” means that He is far away from the nations who want to wipe out His people from the face of the earth. This concerns both Assyria in the days of Isaiah, and Assyria, the king of the North, in the future.

His coming to judge is connected with fire. We read that “His anger” is burning and “His tongue is like a consuming fire” (cf. Malachi 3:2-3). Fire frightens and consumes (cf. 2 Thessalonians 1:7-8). God is also to us “a consuming fire” (Hebrews 12:29). In Isaiah 30:28, Isaiah changes the picture of judgment by fire into the picture of judgment by water, and replaces “His tongue” with “His breath”. The LORD will judge the gathered nations with “His breath” (cf. 2 Thessalonians 2:8), which will be like “an overflowing torrent” (cf. Isaiah 8:7-8). An overflowing torrent is a dry wadi, a dry river bed in the wilderness. Normally it is dry, but in the event of a downpour in the mountains it can become an all-destroying, flooding brook in a matter of minutes. Likewise, God’s judgment will be sudden and devastating.

When the LORD comes in the night to judge the enemies of His people, the remnant of God’s people will sing songs (Isaiah 30:29). It is reminiscent of the night of the exodus from Egypt when the judgment comes on the oppressors of God’s people (Exodus 12:42) and the song of salvation they sing after their deliverance (Exodus 15:1). They sing songs in view of the coming day. It is a song that sings the ascent to Jerusalem even before the advance there has begun.

If “the Rock of Israel”, which is the LORD in His unshakeable stability, stands before their attention, this song can be sung in faith. We see a similar thing with Jehoshaphat, who during his war placed the choir at the front (2 Chronicles 20:21). We also see it in Paul and Silas singing songs of praise before the earthquake and deliverance happen (Acts 16:25-26).

In Isaiah 30:30 Isaiah continues his description of the coming of the LORD. In an impressive way he describes the majesty of His coming. It will frighten Assyria (Isaiah 30:31; cf. 1 Samuel 7:10). Assyria, once used by God as a rod to discipline His people (Isaiah 10:5), while Assyria himself used a rod and staff for it (Isaiah 10:24), will now be struck by the LORD with the rod. Every blow with God’s rod will be a hit. The striking will happen as it were to the beat of the songs of deliverance that the remnant will sing accompanied by musical instruments (Isaiah 30:32).

Jeremiah 2:19

The Burning Place

“Topheth” or “the burning place” (cf. Jeremiah 19:6), is connected with God’s judgment on the Assyrians. The prophetic meaning reaches further. It is the place in the valley of Hinnom near Jerusalem where cruel and horrible child sacrifices were brought to Molech (2 Kings 23:10; Jeremiah 7:31-32). Topheth is not only the destiny of the Assyrians, but also the destiny of “the king” or the antichrist (cf. Daniel 11:36).

In that place the breath of the LORD will ignite the fire of His anger to consume the antichrist and also the enemy armies (2 Thessalonians 2:8). The antichrist is the cause of the chastisement of the LORD through His rod, the Assyrians. Now that the LORD is finished with the chastisement, finally both the rod and the antichrist are brought to Topheth.

Jeremiah 2:21

Woe to Those Seeking Help From Egypt

In this chapter the LORD teaches the remnant of Israel that is left after the Assyrian massacre (Zechariah 13:8-9). That third remaining part is now to be purified as gold or silver (Malachi 3:3). To this end, they must confess and condemn their national sins – the rejection of Christ and the acceptance of the antichrist (John 5:43).

In Isaiah 7 Ahaz is threatened by Syria and Ephraim. However, Ahaz relies on Assyria and not on the LORD. Now that there is a threat from Assyria, Judah puts his trust in Egypt and not in the LORD. During the invasion of Assyria a part of the unbelieving people fled to Egypt. This is how it will happen in the future. At that time, the Jews will put their trust in the antichrist and the military power of Europe, the restored Roman Empire, and not in the LORD. The faithful remnant will confess as the core of the new Israel of God that trusting man is vain, to no avail, useless.

The tendency to place his hope in the world is deeply rooted in the heart of man. That is why in this short chapter there is a repetition of the warning against it, preceded by a powerful “woe”. Again Isaiah pronounces the “woe” to those who seek help from Egypt because of their horses, chariots, and horsemen instead of from the LORD (Isaiah 31:1; cf. Deuteronomy 17:16). Trust in horses always represents a false trust (Psalms 20:7). God judges that way as a “going down”. The way away from God is always down.

These verses are therefore written as a lamentation about someone going down a descending path. God judges these persons as people “going down”. They do not only descend literally, but also morally. “Those who go down” is one noun in Hebrew. It indicates that it is not a one-time act of going down, but that it concerns people who are used to descending, whose trust is not in God, but in man.

This characterizes professing Christianity today. To many Christians, God is nothing more than a word. Those who rely on such an intangible ‘word’ are, in their eyes, people who close their eyes to reality. Of course, it is just the other way around. If a Christian today seeks to reconnect with the world instead of living in dependence on God, he is dishonoring the Name of the Lord, Who has redeemed him from the world and bought him for Himself.

They may think to act with wisdom – Egypt symbolizes the wisdom of the world – but, as it sounds with an undertone of sarcasm, the LORD is also wise (Isaiah 31:2). His wisdom is expressed in the judgment on Egypt (Isaiah 30:14) and of those who consider the power of Egypt to be greater than His power. In Isaiah 31:3 the prophet speaks of the Egyptians as “men” who are creatures in the presence of the fullness of the power of God, their Creator. He speaks of their horses as “flesh,” as opposed to “spirit,” by which spiritual powers are meant. With the spirit that man possesses – an animal has no spirit – he can connect with God.

“He who helps”, i.e. Egypt, and “he who is helped”, i.e. Judah, will both stumble, fall down and perish by the judgment of the LORD. In the end time, this will happen with the united Europe and the apostate Israel that expects help from Europe. The same goes for Egypt where the apostate Israel will seek refuge during the Assyrian invasion.

Often Christians also rely on aids offered to them by the world and the flesh. Examples are churches that are led according to principles that are used in business instead of consulting God’s Word. We also see that those who are at their wit’s end are comforted by psychotherapeutic means, without there being room for the Lord and His own. In the preaching of the gospel, human advertising methods are used to persuade unbelievers to become Christians instead of preaching God’s Word with power through the Spirit.

Jeremiah 2:22

Woe to Those Seeking Help From Egypt

In this chapter the LORD teaches the remnant of Israel that is left after the Assyrian massacre (Zechariah 13:8-9). That third remaining part is now to be purified as gold or silver (Malachi 3:3). To this end, they must confess and condemn their national sins – the rejection of Christ and the acceptance of the antichrist (John 5:43).

In Isaiah 7 Ahaz is threatened by Syria and Ephraim. However, Ahaz relies on Assyria and not on the LORD. Now that there is a threat from Assyria, Judah puts his trust in Egypt and not in the LORD. During the invasion of Assyria a part of the unbelieving people fled to Egypt. This is how it will happen in the future. At that time, the Jews will put their trust in the antichrist and the military power of Europe, the restored Roman Empire, and not in the LORD. The faithful remnant will confess as the core of the new Israel of God that trusting man is vain, to no avail, useless.

The tendency to place his hope in the world is deeply rooted in the heart of man. That is why in this short chapter there is a repetition of the warning against it, preceded by a powerful “woe”. Again Isaiah pronounces the “woe” to those who seek help from Egypt because of their horses, chariots, and horsemen instead of from the LORD (Isaiah 31:1; cf. Deuteronomy 17:16). Trust in horses always represents a false trust (Psalms 20:7). God judges that way as a “going down”. The way away from God is always down.

These verses are therefore written as a lamentation about someone going down a descending path. God judges these persons as people “going down”. They do not only descend literally, but also morally. “Those who go down” is one noun in Hebrew. It indicates that it is not a one-time act of going down, but that it concerns people who are used to descending, whose trust is not in God, but in man.

This characterizes professing Christianity today. To many Christians, God is nothing more than a word. Those who rely on such an intangible ‘word’ are, in their eyes, people who close their eyes to reality. Of course, it is just the other way around. If a Christian today seeks to reconnect with the world instead of living in dependence on God, he is dishonoring the Name of the Lord, Who has redeemed him from the world and bought him for Himself.

They may think to act with wisdom – Egypt symbolizes the wisdom of the world – but, as it sounds with an undertone of sarcasm, the LORD is also wise (Isaiah 31:2). His wisdom is expressed in the judgment on Egypt (Isaiah 30:14) and of those who consider the power of Egypt to be greater than His power. In Isaiah 31:3 the prophet speaks of the Egyptians as “men” who are creatures in the presence of the fullness of the power of God, their Creator. He speaks of their horses as “flesh,” as opposed to “spirit,” by which spiritual powers are meant. With the spirit that man possesses – an animal has no spirit – he can connect with God.

“He who helps”, i.e. Egypt, and “he who is helped”, i.e. Judah, will both stumble, fall down and perish by the judgment of the LORD. In the end time, this will happen with the united Europe and the apostate Israel that expects help from Europe. The same goes for Egypt where the apostate Israel will seek refuge during the Assyrian invasion.

Often Christians also rely on aids offered to them by the world and the flesh. Examples are churches that are led according to principles that are used in business instead of consulting God’s Word. We also see that those who are at their wit’s end are comforted by psychotherapeutic means, without there being room for the Lord and His own. In the preaching of the gospel, human advertising methods are used to persuade unbelievers to become Christians instead of preaching God’s Word with power through the Spirit.

Jeremiah 2:23

Woe to Those Seeking Help From Egypt

In this chapter the LORD teaches the remnant of Israel that is left after the Assyrian massacre (Zechariah 13:8-9). That third remaining part is now to be purified as gold or silver (Malachi 3:3). To this end, they must confess and condemn their national sins – the rejection of Christ and the acceptance of the antichrist (John 5:43).

In Isaiah 7 Ahaz is threatened by Syria and Ephraim. However, Ahaz relies on Assyria and not on the LORD. Now that there is a threat from Assyria, Judah puts his trust in Egypt and not in the LORD. During the invasion of Assyria a part of the unbelieving people fled to Egypt. This is how it will happen in the future. At that time, the Jews will put their trust in the antichrist and the military power of Europe, the restored Roman Empire, and not in the LORD. The faithful remnant will confess as the core of the new Israel of God that trusting man is vain, to no avail, useless.

The tendency to place his hope in the world is deeply rooted in the heart of man. That is why in this short chapter there is a repetition of the warning against it, preceded by a powerful “woe”. Again Isaiah pronounces the “woe” to those who seek help from Egypt because of their horses, chariots, and horsemen instead of from the LORD (Isaiah 31:1; cf. Deuteronomy 17:16). Trust in horses always represents a false trust (Psalms 20:7). God judges that way as a “going down”. The way away from God is always down.

These verses are therefore written as a lamentation about someone going down a descending path. God judges these persons as people “going down”. They do not only descend literally, but also morally. “Those who go down” is one noun in Hebrew. It indicates that it is not a one-time act of going down, but that it concerns people who are used to descending, whose trust is not in God, but in man.

This characterizes professing Christianity today. To many Christians, God is nothing more than a word. Those who rely on such an intangible ‘word’ are, in their eyes, people who close their eyes to reality. Of course, it is just the other way around. If a Christian today seeks to reconnect with the world instead of living in dependence on God, he is dishonoring the Name of the Lord, Who has redeemed him from the world and bought him for Himself.

They may think to act with wisdom – Egypt symbolizes the wisdom of the world – but, as it sounds with an undertone of sarcasm, the LORD is also wise (Isaiah 31:2). His wisdom is expressed in the judgment on Egypt (Isaiah 30:14) and of those who consider the power of Egypt to be greater than His power. In Isaiah 31:3 the prophet speaks of the Egyptians as “men” who are creatures in the presence of the fullness of the power of God, their Creator. He speaks of their horses as “flesh,” as opposed to “spirit,” by which spiritual powers are meant. With the spirit that man possesses – an animal has no spirit – he can connect with God.

“He who helps”, i.e. Egypt, and “he who is helped”, i.e. Judah, will both stumble, fall down and perish by the judgment of the LORD. In the end time, this will happen with the united Europe and the apostate Israel that expects help from Europe. The same goes for Egypt where the apostate Israel will seek refuge during the Assyrian invasion.

Often Christians also rely on aids offered to them by the world and the flesh. Examples are churches that are led according to principles that are used in business instead of consulting God’s Word. We also see that those who are at their wit’s end are comforted by psychotherapeutic means, without there being room for the Lord and His own. In the preaching of the gospel, human advertising methods are used to persuade unbelievers to become Christians instead of preaching God’s Word with power through the Spirit.

Jeremiah 2:24

The Sure Protection

Isaiah lets the believing remnant know Who the LORD is to them. To them He is like a lion, “the Lion that is from the tribe of Judah” (Revelation 5:5), who watches over his prey. A hungry lion does not let his prey be robbed by anyone and regardless of their number (Isaiah 31:4; cf. John 10:28-30). Thus the LORD does not let Himself be robbed of Jerusalem, but descends from heaven to protect it.

This is one of the clearest texts in the Old Testament about the coming of the Lord Jesus to earth (cf. Zechariah 14:4). It is about His appearance to rescue Israel and thereby to fulfill the promises to Abraham, Isaac and Jacob. We have to distinguish this apparition from His coming to take the believers home (1 Thessalonians 4:14-18).

The LORD is not impressed by the clattering of arms and screaming to heaven of the enemies of His people, who are also His enemies. He will come down from heaven and judge them (Psalms 2:1-6). He watches over Jerusalem as a bird protects her young, while He delivers her with the speed of a bird (Isaiah 31:5). Here the picture of a lion changes into that of a bird, but the message remains the same.

First the LORD is compared to a strong lion, brave, fearless, powerful. Thus He sets Himself up against the enemies of His people. Then He is compared to a caring bird that defends and protects its nest (cf. Rth 2:12; Deuteronomy 32:11-12; Matthew 23:37). In this way He stands up for His beloved city.

The closing line of Isa 31:5 is reminiscent of the Passover in Egypt. There the judgment of the LORD has passed by the houses where the blood has been done on the doorposts and He delivers the houses of His people from the power of Egypt (Exodus 12:13; 23; 27).

When Isaiah presented the LORD in this way to them, the heart is made receptive to hear the call to repentance and to answer it (Isaiah 31:6), for the LORD gives salvation only after their conversion. If they heed the call, then the idols will be cast away by them (Isaiah 31:7). True repentance is proven by the removal from the life of every serving and honoring of anything or anyone other than God (1 Thessalonians 1:9). The day will come when Israel has nothing more to do with idols, but will live only for the true God. This should already be the case in the life of the Christian.

Jeremiah 2:25

The Sure Protection

Isaiah lets the believing remnant know Who the LORD is to them. To them He is like a lion, “the Lion that is from the tribe of Judah” (Revelation 5:5), who watches over his prey. A hungry lion does not let his prey be robbed by anyone and regardless of their number (Isaiah 31:4; cf. John 10:28-30). Thus the LORD does not let Himself be robbed of Jerusalem, but descends from heaven to protect it.

This is one of the clearest texts in the Old Testament about the coming of the Lord Jesus to earth (cf. Zechariah 14:4). It is about His appearance to rescue Israel and thereby to fulfill the promises to Abraham, Isaac and Jacob. We have to distinguish this apparition from His coming to take the believers home (1 Thessalonians 4:14-18).

The LORD is not impressed by the clattering of arms and screaming to heaven of the enemies of His people, who are also His enemies. He will come down from heaven and judge them (Psalms 2:1-6). He watches over Jerusalem as a bird protects her young, while He delivers her with the speed of a bird (Isaiah 31:5). Here the picture of a lion changes into that of a bird, but the message remains the same.

First the LORD is compared to a strong lion, brave, fearless, powerful. Thus He sets Himself up against the enemies of His people. Then He is compared to a caring bird that defends and protects its nest (cf. Rth 2:12; Deuteronomy 32:11-12; Matthew 23:37). In this way He stands up for His beloved city.

The closing line of Isa 31:5 is reminiscent of the Passover in Egypt. There the judgment of the LORD has passed by the houses where the blood has been done on the doorposts and He delivers the houses of His people from the power of Egypt (Exodus 12:13; 23; 27).

When Isaiah presented the LORD in this way to them, the heart is made receptive to hear the call to repentance and to answer it (Isaiah 31:6), for the LORD gives salvation only after their conversion. If they heed the call, then the idols will be cast away by them (Isaiah 31:7). True repentance is proven by the removal from the life of every serving and honoring of anything or anyone other than God (1 Thessalonians 1:9). The day will come when Israel has nothing more to do with idols, but will live only for the true God. This should already be the case in the life of the Christian.

Jeremiah 2:26

The Sure Protection

Isaiah lets the believing remnant know Who the LORD is to them. To them He is like a lion, “the Lion that is from the tribe of Judah” (Revelation 5:5), who watches over his prey. A hungry lion does not let his prey be robbed by anyone and regardless of their number (Isaiah 31:4; cf. John 10:28-30). Thus the LORD does not let Himself be robbed of Jerusalem, but descends from heaven to protect it.

This is one of the clearest texts in the Old Testament about the coming of the Lord Jesus to earth (cf. Zechariah 14:4). It is about His appearance to rescue Israel and thereby to fulfill the promises to Abraham, Isaac and Jacob. We have to distinguish this apparition from His coming to take the believers home (1 Thessalonians 4:14-18).

The LORD is not impressed by the clattering of arms and screaming to heaven of the enemies of His people, who are also His enemies. He will come down from heaven and judge them (Psalms 2:1-6). He watches over Jerusalem as a bird protects her young, while He delivers her with the speed of a bird (Isaiah 31:5). Here the picture of a lion changes into that of a bird, but the message remains the same.

First the LORD is compared to a strong lion, brave, fearless, powerful. Thus He sets Himself up against the enemies of His people. Then He is compared to a caring bird that defends and protects its nest (cf. Rth 2:12; Deuteronomy 32:11-12; Matthew 23:37). In this way He stands up for His beloved city.

The closing line of Isa 31:5 is reminiscent of the Passover in Egypt. There the judgment of the LORD has passed by the houses where the blood has been done on the doorposts and He delivers the houses of His people from the power of Egypt (Exodus 12:13; 23; 27).

When Isaiah presented the LORD in this way to them, the heart is made receptive to hear the call to repentance and to answer it (Isaiah 31:6), for the LORD gives salvation only after their conversion. If they heed the call, then the idols will be cast away by them (Isaiah 31:7). True repentance is proven by the removal from the life of every serving and honoring of anything or anyone other than God (1 Thessalonians 1:9). The day will come when Israel has nothing more to do with idols, but will live only for the true God. This should already be the case in the life of the Christian.

Jeremiah 2:27

The Sure Protection

Isaiah lets the believing remnant know Who the LORD is to them. To them He is like a lion, “the Lion that is from the tribe of Judah” (Revelation 5:5), who watches over his prey. A hungry lion does not let his prey be robbed by anyone and regardless of their number (Isaiah 31:4; cf. John 10:28-30). Thus the LORD does not let Himself be robbed of Jerusalem, but descends from heaven to protect it.

This is one of the clearest texts in the Old Testament about the coming of the Lord Jesus to earth (cf. Zechariah 14:4). It is about His appearance to rescue Israel and thereby to fulfill the promises to Abraham, Isaac and Jacob. We have to distinguish this apparition from His coming to take the believers home (1 Thessalonians 4:14-18).

The LORD is not impressed by the clattering of arms and screaming to heaven of the enemies of His people, who are also His enemies. He will come down from heaven and judge them (Psalms 2:1-6). He watches over Jerusalem as a bird protects her young, while He delivers her with the speed of a bird (Isaiah 31:5). Here the picture of a lion changes into that of a bird, but the message remains the same.

First the LORD is compared to a strong lion, brave, fearless, powerful. Thus He sets Himself up against the enemies of His people. Then He is compared to a caring bird that defends and protects its nest (cf. Rth 2:12; Deuteronomy 32:11-12; Matthew 23:37). In this way He stands up for His beloved city.

The closing line of Isa 31:5 is reminiscent of the Passover in Egypt. There the judgment of the LORD has passed by the houses where the blood has been done on the doorposts and He delivers the houses of His people from the power of Egypt (Exodus 12:13; 23; 27).

When Isaiah presented the LORD in this way to them, the heart is made receptive to hear the call to repentance and to answer it (Isaiah 31:6), for the LORD gives salvation only after their conversion. If they heed the call, then the idols will be cast away by them (Isaiah 31:7). True repentance is proven by the removal from the life of every serving and honoring of anything or anyone other than God (1 Thessalonians 1:9). The day will come when Israel has nothing more to do with idols, but will live only for the true God. This should already be the case in the life of the Christian.

Jeremiah 2:28

Assyria Falls by the LORD

The enemy that oppresses Jerusalem will fall by the sword. That sword is not wielded by a human being. Not the Egyptians will defeat Assyria. The LORD Himself will wield the sword to defeat Assyria (Isaiah 31:8). In the short term this will happen at the siege of Jerusalem in the time of Hezekiah (Isaiah 37:36). In the end time it will happen again and finally by the Lord Jesus when He comes from heaven (Daniel 11:45; Revelation 19:11; 15; 21). What is left of the power of the nations, represented in the “young men”, will be placed in the service of the people of God.

“His rock” (Isaiah 31:9) refers to the protection that Assyria has proclaimed to be for all who are subject to him. This “rock” will perish in terror at the sight of the majesty of the LORD. The ‘rock’ probably means the king of Assyria. Other leaders of his people will also lose the courage to lead his armies further in the fight against Jerusalem. They will discover that the LORD let go forth from Zion a consuming fire and made Jerusalem a consuming furnace for those who have been gone up against it. Then Jerusalem will be a true “Ariel” (Isaiah 29:1). They have ventured to destroy God’s holy city. They themselves will be destroyed by it.

Jeremiah 2:29

Assyria Falls by the LORD

The enemy that oppresses Jerusalem will fall by the sword. That sword is not wielded by a human being. Not the Egyptians will defeat Assyria. The LORD Himself will wield the sword to defeat Assyria (Isaiah 31:8). In the short term this will happen at the siege of Jerusalem in the time of Hezekiah (Isaiah 37:36). In the end time it will happen again and finally by the Lord Jesus when He comes from heaven (Daniel 11:45; Revelation 19:11; 15; 21). What is left of the power of the nations, represented in the “young men”, will be placed in the service of the people of God.

“His rock” (Isaiah 31:9) refers to the protection that Assyria has proclaimed to be for all who are subject to him. This “rock” will perish in terror at the sight of the majesty of the LORD. The ‘rock’ probably means the king of Assyria. Other leaders of his people will also lose the courage to lead his armies further in the fight against Jerusalem. They will discover that the LORD let go forth from Zion a consuming fire and made Jerusalem a consuming furnace for those who have been gone up against it. Then Jerusalem will be a true “Ariel” (Isaiah 29:1). They have ventured to destroy God’s holy city. They themselves will be destroyed by it.

Jeremiah 2:31

The Realm of Peace

The beginning of this chapter describes the situation following the deliverance of the previous chapter, where Christ has come to save His people. Now follows the meeting with Christ personally and the prophecy of Christ’s personal, millennial reign (Isaiah 32:1; cf. 2 Samuel 23:3; Jeremiah 23:5). The remaining people of Israel will take to heart the exhortations of the previous chapter and repent. Now Christ can make Himself known to His people, just as the viceroy of Egypt, Joseph, did to His brothers after they have repented. This will be very personal, without the presence of others (cf. Genesis 45:1).

This can never refer to the current time. The Lord Jesus does not rule in righteousness now. How anyone can assume that seeing all the wars and all the misery on earth, is incomprehensible. The world is still full of injustice. When He reigns, there will also be “princes” who will “rule” under Him (Revelation 5:10; Matthew 19:28; 2 Timothy 2:12; Revelation 20:6; Revelation 22:5).

The kings of this world, such as the antichrist and the king of the North, can be compared to beasts, dragons, predators, against whom the people must protect themselves. On the other hand, Christ, the King, is painted in this verse as the good Shepherd, the Sovereign Who dedicates His life to the good of the people. He is the Shepherd Who gave His life for the sheep, the Son of Man Who came, not to be served, “but to serve, and to give His life a ransom for many” (Matthew 20:28).

Christ – He is meant with “a man” (Isaiah 32:2, Darby Translation) – will personally be the protection and refreshment for those who, at the beginning of the realm of peace, are still threatened by hostile powers from the far north (Ezekiel 38-39). It is possible that this protection and refreshment will also be given by the princes who rule with Him at that time (Matthew 19:28).

From the rulers in Isaiah 32:1-2 the prophet passes to the people (Isaiah 32:3). Christ makes Himself known to His people in His Divine omnipotence when He heals the blind and deaf (Matthew 11:2-6). At the same time we see His compassion in this. Nowhere in the Old Testament do we read that a blind man is healed. Healing a blind man is therefore seen by the Jews as the ultimate sign of the Messiah. In what the Lord Jesus says to the disciples of John the baptist about Himself being the Messiah, He mentions in His evidence as the first point that He heals the blind (Matthew 11:5).

He does not only work physical healing. Being able to see and hear again has a spiritual counterpart. The inability to understand God’s thoughts is gone (Isaiah 32:4; Isaiah 6:9-10). The judgment of hardening has been lifted. They have insight and knowledge. And now that their ears are opened, they can hear what God is saying and are also able to give a clear testimony of the greatness of the LORD without stammering.

Blindness and deafness are also the spiritual characteristics of the people of Israel (Isaiah 42:19; Isaiah 6:9-10; Acts 28:27). A servant who is blind and deaf is not fit for any task. But Christ, the perfect Servant of the LORD, has come to heal the blind and deaf servant Israel.

Jeremiah 2:32

The Realm of Peace

The beginning of this chapter describes the situation following the deliverance of the previous chapter, where Christ has come to save His people. Now follows the meeting with Christ personally and the prophecy of Christ’s personal, millennial reign (Isaiah 32:1; cf. 2 Samuel 23:3; Jeremiah 23:5). The remaining people of Israel will take to heart the exhortations of the previous chapter and repent. Now Christ can make Himself known to His people, just as the viceroy of Egypt, Joseph, did to His brothers after they have repented. This will be very personal, without the presence of others (cf. Genesis 45:1).

This can never refer to the current time. The Lord Jesus does not rule in righteousness now. How anyone can assume that seeing all the wars and all the misery on earth, is incomprehensible. The world is still full of injustice. When He reigns, there will also be “princes” who will “rule” under Him (Revelation 5:10; Matthew 19:28; 2 Timothy 2:12; Revelation 20:6; Revelation 22:5).

The kings of this world, such as the antichrist and the king of the North, can be compared to beasts, dragons, predators, against whom the people must protect themselves. On the other hand, Christ, the King, is painted in this verse as the good Shepherd, the Sovereign Who dedicates His life to the good of the people. He is the Shepherd Who gave His life for the sheep, the Son of Man Who came, not to be served, “but to serve, and to give His life a ransom for many” (Matthew 20:28).

Christ – He is meant with “a man” (Isaiah 32:2, Darby Translation) – will personally be the protection and refreshment for those who, at the beginning of the realm of peace, are still threatened by hostile powers from the far north (Ezekiel 38-39). It is possible that this protection and refreshment will also be given by the princes who rule with Him at that time (Matthew 19:28).

From the rulers in Isaiah 32:1-2 the prophet passes to the people (Isaiah 32:3). Christ makes Himself known to His people in His Divine omnipotence when He heals the blind and deaf (Matthew 11:2-6). At the same time we see His compassion in this. Nowhere in the Old Testament do we read that a blind man is healed. Healing a blind man is therefore seen by the Jews as the ultimate sign of the Messiah. In what the Lord Jesus says to the disciples of John the baptist about Himself being the Messiah, He mentions in His evidence as the first point that He heals the blind (Matthew 11:5).

He does not only work physical healing. Being able to see and hear again has a spiritual counterpart. The inability to understand God’s thoughts is gone (Isaiah 32:4; Isaiah 6:9-10). The judgment of hardening has been lifted. They have insight and knowledge. And now that their ears are opened, they can hear what God is saying and are also able to give a clear testimony of the greatness of the LORD without stammering.

Blindness and deafness are also the spiritual characteristics of the people of Israel (Isaiah 42:19; Isaiah 6:9-10; Acts 28:27). A servant who is blind and deaf is not fit for any task. But Christ, the perfect Servant of the LORD, has come to heal the blind and deaf servant Israel.

Jeremiah 2:33

The Realm of Peace

The beginning of this chapter describes the situation following the deliverance of the previous chapter, where Christ has come to save His people. Now follows the meeting with Christ personally and the prophecy of Christ’s personal, millennial reign (Isaiah 32:1; cf. 2 Samuel 23:3; Jeremiah 23:5). The remaining people of Israel will take to heart the exhortations of the previous chapter and repent. Now Christ can make Himself known to His people, just as the viceroy of Egypt, Joseph, did to His brothers after they have repented. This will be very personal, without the presence of others (cf. Genesis 45:1).

This can never refer to the current time. The Lord Jesus does not rule in righteousness now. How anyone can assume that seeing all the wars and all the misery on earth, is incomprehensible. The world is still full of injustice. When He reigns, there will also be “princes” who will “rule” under Him (Revelation 5:10; Matthew 19:28; 2 Timothy 2:12; Revelation 20:6; Revelation 22:5).

The kings of this world, such as the antichrist and the king of the North, can be compared to beasts, dragons, predators, against whom the people must protect themselves. On the other hand, Christ, the King, is painted in this verse as the good Shepherd, the Sovereign Who dedicates His life to the good of the people. He is the Shepherd Who gave His life for the sheep, the Son of Man Who came, not to be served, “but to serve, and to give His life a ransom for many” (Matthew 20:28).

Christ – He is meant with “a man” (Isaiah 32:2, Darby Translation) – will personally be the protection and refreshment for those who, at the beginning of the realm of peace, are still threatened by hostile powers from the far north (Ezekiel 38-39). It is possible that this protection and refreshment will also be given by the princes who rule with Him at that time (Matthew 19:28).

From the rulers in Isaiah 32:1-2 the prophet passes to the people (Isaiah 32:3). Christ makes Himself known to His people in His Divine omnipotence when He heals the blind and deaf (Matthew 11:2-6). At the same time we see His compassion in this. Nowhere in the Old Testament do we read that a blind man is healed. Healing a blind man is therefore seen by the Jews as the ultimate sign of the Messiah. In what the Lord Jesus says to the disciples of John the baptist about Himself being the Messiah, He mentions in His evidence as the first point that He heals the blind (Matthew 11:5).

He does not only work physical healing. Being able to see and hear again has a spiritual counterpart. The inability to understand God’s thoughts is gone (Isaiah 32:4; Isaiah 6:9-10). The judgment of hardening has been lifted. They have insight and knowledge. And now that their ears are opened, they can hear what God is saying and are also able to give a clear testimony of the greatness of the LORD without stammering.

Blindness and deafness are also the spiritual characteristics of the people of Israel (Isaiah 42:19; Isaiah 6:9-10; Acts 28:27). A servant who is blind and deaf is not fit for any task. But Christ, the perfect Servant of the LORD, has come to heal the blind and deaf servant Israel.

Jeremiah 2:34

The Realm of Peace

The beginning of this chapter describes the situation following the deliverance of the previous chapter, where Christ has come to save His people. Now follows the meeting with Christ personally and the prophecy of Christ’s personal, millennial reign (Isaiah 32:1; cf. 2 Samuel 23:3; Jeremiah 23:5). The remaining people of Israel will take to heart the exhortations of the previous chapter and repent. Now Christ can make Himself known to His people, just as the viceroy of Egypt, Joseph, did to His brothers after they have repented. This will be very personal, without the presence of others (cf. Genesis 45:1).

This can never refer to the current time. The Lord Jesus does not rule in righteousness now. How anyone can assume that seeing all the wars and all the misery on earth, is incomprehensible. The world is still full of injustice. When He reigns, there will also be “princes” who will “rule” under Him (Revelation 5:10; Matthew 19:28; 2 Timothy 2:12; Revelation 20:6; Revelation 22:5).

The kings of this world, such as the antichrist and the king of the North, can be compared to beasts, dragons, predators, against whom the people must protect themselves. On the other hand, Christ, the King, is painted in this verse as the good Shepherd, the Sovereign Who dedicates His life to the good of the people. He is the Shepherd Who gave His life for the sheep, the Son of Man Who came, not to be served, “but to serve, and to give His life a ransom for many” (Matthew 20:28).

Christ – He is meant with “a man” (Isaiah 32:2, Darby Translation) – will personally be the protection and refreshment for those who, at the beginning of the realm of peace, are still threatened by hostile powers from the far north (Ezekiel 38-39). It is possible that this protection and refreshment will also be given by the princes who rule with Him at that time (Matthew 19:28).

From the rulers in Isaiah 32:1-2 the prophet passes to the people (Isaiah 32:3). Christ makes Himself known to His people in His Divine omnipotence when He heals the blind and deaf (Matthew 11:2-6). At the same time we see His compassion in this. Nowhere in the Old Testament do we read that a blind man is healed. Healing a blind man is therefore seen by the Jews as the ultimate sign of the Messiah. In what the Lord Jesus says to the disciples of John the baptist about Himself being the Messiah, He mentions in His evidence as the first point that He heals the blind (Matthew 11:5).

He does not only work physical healing. Being able to see and hear again has a spiritual counterpart. The inability to understand God’s thoughts is gone (Isaiah 32:4; Isaiah 6:9-10). The judgment of hardening has been lifted. They have insight and knowledge. And now that their ears are opened, they can hear what God is saying and are also able to give a clear testimony of the greatness of the LORD without stammering.

Blindness and deafness are also the spiritual characteristics of the people of Israel (Isaiah 42:19; Isaiah 6:9-10; Acts 28:27). A servant who is blind and deaf is not fit for any task. But Christ, the perfect Servant of the LORD, has come to heal the blind and deaf servant Israel.

Jeremiah 2:35

The Fool and the Noble

In that time justice will reign and there will also have come an end to a reversal of values and to the utterly misjudgment of relationships in God’s people. The people as a whole have called the foolish antichrist noble, and this “rogue” has been held in high regard by them because of his deceitful generosity (Isaiah 32:5; John 5:43). Isaiah 32:6-7 give a more detailed description of what is being planned in the wicked heart of the fool and rogue. On the other hand, there is what the “noble man” devises, what his life radiates, and what is consistently present with him (Isaiah 32:8).

In the realm of peace, everything will be called by its true name, as in creation, where Adam gives each being the appropriate name (Genesis 2:19-20). There will be no more reversal of things. No one can pretend to be anything other than what he really is. The “noble man” cannot be anyone but the Lord Jesus. But also every believer, everyone who has Him as his life and lives in fellowship with Him, may be such a “noble man”. The believer is also asked to “devise noble plans” (Philippians 4:8) – and not to “devise evil … against one another” (Zechariah 7:10; Zechariah 8:17) – and to stand by “noble plans”.

Jeremiah 2:36

The Fool and the Noble

In that time justice will reign and there will also have come an end to a reversal of values and to the utterly misjudgment of relationships in God’s people. The people as a whole have called the foolish antichrist noble, and this “rogue” has been held in high regard by them because of his deceitful generosity (Isaiah 32:5; John 5:43). Isaiah 32:6-7 give a more detailed description of what is being planned in the wicked heart of the fool and rogue. On the other hand, there is what the “noble man” devises, what his life radiates, and what is consistently present with him (Isaiah 32:8).

In the realm of peace, everything will be called by its true name, as in creation, where Adam gives each being the appropriate name (Genesis 2:19-20). There will be no more reversal of things. No one can pretend to be anything other than what he really is. The “noble man” cannot be anyone but the Lord Jesus. But also every believer, everyone who has Him as his life and lives in fellowship with Him, may be such a “noble man”. The believer is also asked to “devise noble plans” (Philippians 4:8) – and not to “devise evil … against one another” (Zechariah 7:10; Zechariah 8:17) – and to stand by “noble plans”.

Jeremiah 2:37

The Fool and the Noble

In that time justice will reign and there will also have come an end to a reversal of values and to the utterly misjudgment of relationships in God’s people. The people as a whole have called the foolish antichrist noble, and this “rogue” has been held in high regard by them because of his deceitful generosity (Isaiah 32:5; John 5:43). Isaiah 32:6-7 give a more detailed description of what is being planned in the wicked heart of the fool and rogue. On the other hand, there is what the “noble man” devises, what his life radiates, and what is consistently present with him (Isaiah 32:8).

In the realm of peace, everything will be called by its true name, as in creation, where Adam gives each being the appropriate name (Genesis 2:19-20). There will be no more reversal of things. No one can pretend to be anything other than what he really is. The “noble man” cannot be anyone but the Lord Jesus. But also every believer, everyone who has Him as his life and lives in fellowship with Him, may be such a “noble man”. The believer is also asked to “devise noble plans” (Philippians 4:8) – and not to “devise evil … against one another” (Zechariah 7:10; Zechariah 8:17) – and to stand by “noble plans”.