Jeremiah 31

Jeremiah 31:2

Introduction

The last chapter of Isaiah is at the same time a climax and summary of the prophecies of Isaiah. The opening section of this chapter is a continuation of the glorious vision of the future in the previous chapter. However, the great point of connection with the previous chapter is the contrast between the true and faithful servant of God and the apostate and worldly character of the majority of the nation.

God protests against the latter and their ideas to establish a temple in Jerusalem. There are forms of sacrifice that the LORD hates. One form is idolatry, in which sacrifices are made to idols. The other form is that in which people come to Him, but with an untruthful, hypocritical heart or out of rut and no more than tradition.

Reprehensible Temple Service

As Creator of heaven and earth He does not need anyone to build a house for Him (Isaiah 66:1). He is not looking for people who are only after a beautiful building. In the end time the unbelieving Jews will rebuild the temple. There the antichrist will put an image of the beast. There will be animal sacrifices again and religious festivals will be celebrated in the then rebuilt temple in Jerusalem. All this will take place under the protection of an alliance with the restored Roman Empire, the united states of Europe. But the LORD does not value this outward form service.

People who only have an eye for outer forms, are also there today. When people come who do not love Him, a temple means nothing to Him (cf. Jeremiah 7:4). In this sense, Stephen also speaks to the Sanhedrin in his speech to make it clear to them that they have preferred the symbol to the reality of a relationship with God (Acts 7:44-54). They place religion above relation.

The LORD looks to the one who is humble and contrite of spirit, and who trembles at His word (Isaiah 66:2). From those who do not have these characteristics, He expects no action to build the temple or that they come to bring offerings. With a scathing judgment the LORD makes it clear that the sacrifices of the hypocritical worshipers are to Him like committing gross iniquities (Isaiah 66:3).

To Him, killing an ox while they have an untruthful heart is like killing a human being. Likewise, the sacrifice of a lamb or a grain offering without humility is to Him equal to the bringing of an unclean animal like a dog or blood from a swine. To Him, the tribute that they think they bring to Him means that they praise an idol.

They have chosen to follow the path of the heathen with their horrors. To this the LORD answers that He will make a choice and that He will take their deceitful deliberations and will bring on them what they fear. He does so because they did not answer when He called and they refused to listen to His words (Isaiah 66:4).

In the time after the rapture of the church and before the coming of Christ to earth, the faithful remnant of Israel will again proclaim the gospel of the kingdom (Matthew 24:14), both to the people and to the entire world. But even then, the mass of the people refuses to repent.

Jeremiah 31:3

Introduction

The last chapter of Isaiah is at the same time a climax and summary of the prophecies of Isaiah. The opening section of this chapter is a continuation of the glorious vision of the future in the previous chapter. However, the great point of connection with the previous chapter is the contrast between the true and faithful servant of God and the apostate and worldly character of the majority of the nation.

God protests against the latter and their ideas to establish a temple in Jerusalem. There are forms of sacrifice that the LORD hates. One form is idolatry, in which sacrifices are made to idols. The other form is that in which people come to Him, but with an untruthful, hypocritical heart or out of rut and no more than tradition.

Reprehensible Temple Service

As Creator of heaven and earth He does not need anyone to build a house for Him (Isaiah 66:1). He is not looking for people who are only after a beautiful building. In the end time the unbelieving Jews will rebuild the temple. There the antichrist will put an image of the beast. There will be animal sacrifices again and religious festivals will be celebrated in the then rebuilt temple in Jerusalem. All this will take place under the protection of an alliance with the restored Roman Empire, the united states of Europe. But the LORD does not value this outward form service.

People who only have an eye for outer forms, are also there today. When people come who do not love Him, a temple means nothing to Him (cf. Jeremiah 7:4). In this sense, Stephen also speaks to the Sanhedrin in his speech to make it clear to them that they have preferred the symbol to the reality of a relationship with God (Acts 7:44-54). They place religion above relation.

The LORD looks to the one who is humble and contrite of spirit, and who trembles at His word (Isaiah 66:2). From those who do not have these characteristics, He expects no action to build the temple or that they come to bring offerings. With a scathing judgment the LORD makes it clear that the sacrifices of the hypocritical worshipers are to Him like committing gross iniquities (Isaiah 66:3).

To Him, killing an ox while they have an untruthful heart is like killing a human being. Likewise, the sacrifice of a lamb or a grain offering without humility is to Him equal to the bringing of an unclean animal like a dog or blood from a swine. To Him, the tribute that they think they bring to Him means that they praise an idol.

They have chosen to follow the path of the heathen with their horrors. To this the LORD answers that He will make a choice and that He will take their deceitful deliberations and will bring on them what they fear. He does so because they did not answer when He called and they refused to listen to His words (Isaiah 66:4).

In the time after the rapture of the church and before the coming of Christ to earth, the faithful remnant of Israel will again proclaim the gospel of the kingdom (Matthew 24:14), both to the people and to the entire world. But even then, the mass of the people refuses to repent.

Jeremiah 31:4

Introduction

The last chapter of Isaiah is at the same time a climax and summary of the prophecies of Isaiah. The opening section of this chapter is a continuation of the glorious vision of the future in the previous chapter. However, the great point of connection with the previous chapter is the contrast between the true and faithful servant of God and the apostate and worldly character of the majority of the nation.

God protests against the latter and their ideas to establish a temple in Jerusalem. There are forms of sacrifice that the LORD hates. One form is idolatry, in which sacrifices are made to idols. The other form is that in which people come to Him, but with an untruthful, hypocritical heart or out of rut and no more than tradition.

Reprehensible Temple Service

As Creator of heaven and earth He does not need anyone to build a house for Him (Isaiah 66:1). He is not looking for people who are only after a beautiful building. In the end time the unbelieving Jews will rebuild the temple. There the antichrist will put an image of the beast. There will be animal sacrifices again and religious festivals will be celebrated in the then rebuilt temple in Jerusalem. All this will take place under the protection of an alliance with the restored Roman Empire, the united states of Europe. But the LORD does not value this outward form service.

People who only have an eye for outer forms, are also there today. When people come who do not love Him, a temple means nothing to Him (cf. Jeremiah 7:4). In this sense, Stephen also speaks to the Sanhedrin in his speech to make it clear to them that they have preferred the symbol to the reality of a relationship with God (Acts 7:44-54). They place religion above relation.

The LORD looks to the one who is humble and contrite of spirit, and who trembles at His word (Isaiah 66:2). From those who do not have these characteristics, He expects no action to build the temple or that they come to bring offerings. With a scathing judgment the LORD makes it clear that the sacrifices of the hypocritical worshipers are to Him like committing gross iniquities (Isaiah 66:3).

To Him, killing an ox while they have an untruthful heart is like killing a human being. Likewise, the sacrifice of a lamb or a grain offering without humility is to Him equal to the bringing of an unclean animal like a dog or blood from a swine. To Him, the tribute that they think they bring to Him means that they praise an idol.

They have chosen to follow the path of the heathen with their horrors. To this the LORD answers that He will make a choice and that He will take their deceitful deliberations and will bring on them what they fear. He does so because they did not answer when He called and they refused to listen to His words (Isaiah 66:4).

In the time after the rapture of the church and before the coming of Christ to earth, the faithful remnant of Israel will again proclaim the gospel of the kingdom (Matthew 24:14), both to the people and to the entire world. But even then, the mass of the people refuses to repent.

Jeremiah 31:5

Introduction

The last chapter of Isaiah is at the same time a climax and summary of the prophecies of Isaiah. The opening section of this chapter is a continuation of the glorious vision of the future in the previous chapter. However, the great point of connection with the previous chapter is the contrast between the true and faithful servant of God and the apostate and worldly character of the majority of the nation.

God protests against the latter and their ideas to establish a temple in Jerusalem. There are forms of sacrifice that the LORD hates. One form is idolatry, in which sacrifices are made to idols. The other form is that in which people come to Him, but with an untruthful, hypocritical heart or out of rut and no more than tradition.

Reprehensible Temple Service

As Creator of heaven and earth He does not need anyone to build a house for Him (Isaiah 66:1). He is not looking for people who are only after a beautiful building. In the end time the unbelieving Jews will rebuild the temple. There the antichrist will put an image of the beast. There will be animal sacrifices again and religious festivals will be celebrated in the then rebuilt temple in Jerusalem. All this will take place under the protection of an alliance with the restored Roman Empire, the united states of Europe. But the LORD does not value this outward form service.

People who only have an eye for outer forms, are also there today. When people come who do not love Him, a temple means nothing to Him (cf. Jeremiah 7:4). In this sense, Stephen also speaks to the Sanhedrin in his speech to make it clear to them that they have preferred the symbol to the reality of a relationship with God (Acts 7:44-54). They place religion above relation.

The LORD looks to the one who is humble and contrite of spirit, and who trembles at His word (Isaiah 66:2). From those who do not have these characteristics, He expects no action to build the temple or that they come to bring offerings. With a scathing judgment the LORD makes it clear that the sacrifices of the hypocritical worshipers are to Him like committing gross iniquities (Isaiah 66:3).

To Him, killing an ox while they have an untruthful heart is like killing a human being. Likewise, the sacrifice of a lamb or a grain offering without humility is to Him equal to the bringing of an unclean animal like a dog or blood from a swine. To Him, the tribute that they think they bring to Him means that they praise an idol.

They have chosen to follow the path of the heathen with their horrors. To this the LORD answers that He will make a choice and that He will take their deceitful deliberations and will bring on them what they fear. He does so because they did not answer when He called and they refused to listen to His words (Isaiah 66:4).

In the time after the rapture of the church and before the coming of Christ to earth, the faithful remnant of Israel will again proclaim the gospel of the kingdom (Matthew 24:14), both to the people and to the entire world. But even then, the mass of the people refuses to repent.

Jeremiah 31:6

Mockers Will Be Put to Shame

In Isaiah 66:5 the LORD turns again to the minority consisting of those who tremble at His word out of reverence and awe. They live in deep awe of every word of Scripture. This should also characterize us.

This minority proclaims the gospel of the kingdom to the people of Israel, but they will reject the message, yes, they will get an aversion to the messengers of the gospel. In addition, after about three and a half years, a man will rise up with wonders and signs who will be accepted by the people as their king and their christ (John 5:43). He is called the antichrist by Scripture. Together with the leader of the restored Roman Empire or the united states of Europe, he will unleash a terrible persecution against the believing remnant. Many will perish in the process.

Finally, the antichrist will set up an abomination of destruction in the temple in Jerusalem, causing the faithful to flee and leave Jerusalem (Matthew 24:15-27). The persecution will be terrible. What makes the persecution extra tough is that the persecutors are not only the nations, but also the antichrist, the false king of Israel and the mass of the unbelieving and apostate people of Israel.

The LORD promises the believing remnant that He will deal with their brethren who have hated and persecuted them, increasing the abomination of their sins. They have ventured with mocking unbelief to abuse the name of the LORD and to challenge Him to show His glory. These apostates regard any hope in God as pure deception.

The LORD has decided to put them to shame. The city and the temple are in ruins – caused by the king of the North – but there will come a time when there will be noise in the city again and a voice will be heard in the temple, “the voice of the LORD who is rendering recompense to His enemies” (Isaiah 66:6). These are not only the enemies in the Jewish people, but also the nations and peoples conspiring against the LORD and against His Anointed (Psalms 2:1-2). When the LORD was as the Lamb on earth, He did not open His mouth (Isaiah 53:7), but now it is different (cf. Revelation 19:15).

Jeremiah 31:7

Mockers Will Be Put to Shame

In Isaiah 66:5 the LORD turns again to the minority consisting of those who tremble at His word out of reverence and awe. They live in deep awe of every word of Scripture. This should also characterize us.

This minority proclaims the gospel of the kingdom to the people of Israel, but they will reject the message, yes, they will get an aversion to the messengers of the gospel. In addition, after about three and a half years, a man will rise up with wonders and signs who will be accepted by the people as their king and their christ (John 5:43). He is called the antichrist by Scripture. Together with the leader of the restored Roman Empire or the united states of Europe, he will unleash a terrible persecution against the believing remnant. Many will perish in the process.

Finally, the antichrist will set up an abomination of destruction in the temple in Jerusalem, causing the faithful to flee and leave Jerusalem (Matthew 24:15-27). The persecution will be terrible. What makes the persecution extra tough is that the persecutors are not only the nations, but also the antichrist, the false king of Israel and the mass of the unbelieving and apostate people of Israel.

The LORD promises the believing remnant that He will deal with their brethren who have hated and persecuted them, increasing the abomination of their sins. They have ventured with mocking unbelief to abuse the name of the LORD and to challenge Him to show His glory. These apostates regard any hope in God as pure deception.

The LORD has decided to put them to shame. The city and the temple are in ruins – caused by the king of the North – but there will come a time when there will be noise in the city again and a voice will be heard in the temple, “the voice of the LORD who is rendering recompense to His enemies” (Isaiah 66:6). These are not only the enemies in the Jewish people, but also the nations and peoples conspiring against the LORD and against His Anointed (Psalms 2:1-2). When the LORD was as the Lamb on earth, He did not open His mouth (Isaiah 53:7), but now it is different (cf. Revelation 19:15).

Jeremiah 31:8

A New Birth and Joy

With the return of Christ, the nations are judged and the believing remnant of Israel is redeemed. It is now time for the Person of Christ to be revealed to the people.

In view of this, Isaiah 66:7 mentions the future time of Jacob’s distress – “travail” over the people through the antichrist – and the fact of the coming of Christ in the flesh. This experience of the people contrasts with the circumstances of a natural birth. There first come the travail and then the birth. Here the order is reversed and that provokes the question of Isa 66:8.

There is a clear connection with the first verses of Revelation 12 (Revelation 12:1-6). There the people are presented as a woman and are said to have given birth to a male Child. That refers to the Lord Jesus. The Roman power, under the inspiration of satan, has been ready to devour the Child, as is written in Revelation 12 (Revelation 12:4), and thereby fulfilled what is written there. Herod would have killed the Child, as soon as the woman had given birth to it, if he had been able to do so. But the male Child was caught up to God and His throne. This refers to the birth, death, resurrection and ascension of Christ, which have already taken place.

The death and resurrection of Christ are passed over here. The ascension is the result of the rejection of Christ by the people of Israel. So, the people have met Christ before. The era of Christendom is hidden in the Old Testament and is therefore passed over here. The great tribulation is still future and is presented here as a direct result of the rejection of Christ. This explains the reversal of the natural order of the circumstances of birth as Isaiah suggests, that the birth is there before the travail comes.

The following questions in Isaiah 66:8 point to the consequence and outcome of the people’s travails. These two questions should be answered positively, while the first two questions should be answered in the negative. The answer is given at the end of the verse. Then there is first travail and then birth. That is a difference with the foregoing, where it was about Christ. In agreement with travail and birth we see that the result of the great tribulation is: God’s earthly people as a nation in peace, joy and justice under the mighty hand of his Messiah and Deliverer.

That is why the Lord Jesus calls this era “the regeneration” (Matthew 19:28). It is not about the national restoration of the people of Israel, but about the spiritual restoration of these people. The people must be distinguished from the “boy” in Isaiah 66:7.

In summary we find here two births and one travail. The first birth is of Christ and the second of the faithful remnant. Between these two births we find the one travail, that is the great tribulation. The period of two thousand years between the ascension of Christ and the great tribulation is not included here.

Isaiah 66:9 gives the certainty that the LORD will finish His work. After the travail, the birth will follow. He will complete the birth of the people. In view of that birth which takes place when He delivers His people from their time of unprecedented tribulation, there follows a call of the LORD to all who rejoice in Him and His purpose. All who love His earthly people may rejoice with Jerusalem and rejoice over her (Isaiah 66:10). Those who mourn her wretched condition, deprived of children, are invited to rejoice with her. Those who are so concerned with her in the time to come will have the benefit of it when she is established on earth.

In Isaiah 66:11 Jerusalem is presented as a mother who brings forth children and nurses them personally. Thereby there is left enough for others, so that she is also a source of blessing for all those outside Jerusalem who come to her. She is not the source of blessing herself, but derives all blessing from the LORD.

Jeremiah 31:9

A New Birth and Joy

With the return of Christ, the nations are judged and the believing remnant of Israel is redeemed. It is now time for the Person of Christ to be revealed to the people.

In view of this, Isaiah 66:7 mentions the future time of Jacob’s distress – “travail” over the people through the antichrist – and the fact of the coming of Christ in the flesh. This experience of the people contrasts with the circumstances of a natural birth. There first come the travail and then the birth. Here the order is reversed and that provokes the question of Isa 66:8.

There is a clear connection with the first verses of Revelation 12 (Revelation 12:1-6). There the people are presented as a woman and are said to have given birth to a male Child. That refers to the Lord Jesus. The Roman power, under the inspiration of satan, has been ready to devour the Child, as is written in Revelation 12 (Revelation 12:4), and thereby fulfilled what is written there. Herod would have killed the Child, as soon as the woman had given birth to it, if he had been able to do so. But the male Child was caught up to God and His throne. This refers to the birth, death, resurrection and ascension of Christ, which have already taken place.

The death and resurrection of Christ are passed over here. The ascension is the result of the rejection of Christ by the people of Israel. So, the people have met Christ before. The era of Christendom is hidden in the Old Testament and is therefore passed over here. The great tribulation is still future and is presented here as a direct result of the rejection of Christ. This explains the reversal of the natural order of the circumstances of birth as Isaiah suggests, that the birth is there before the travail comes.

The following questions in Isaiah 66:8 point to the consequence and outcome of the people’s travails. These two questions should be answered positively, while the first two questions should be answered in the negative. The answer is given at the end of the verse. Then there is first travail and then birth. That is a difference with the foregoing, where it was about Christ. In agreement with travail and birth we see that the result of the great tribulation is: God’s earthly people as a nation in peace, joy and justice under the mighty hand of his Messiah and Deliverer.

That is why the Lord Jesus calls this era “the regeneration” (Matthew 19:28). It is not about the national restoration of the people of Israel, but about the spiritual restoration of these people. The people must be distinguished from the “boy” in Isaiah 66:7.

In summary we find here two births and one travail. The first birth is of Christ and the second of the faithful remnant. Between these two births we find the one travail, that is the great tribulation. The period of two thousand years between the ascension of Christ and the great tribulation is not included here.

Isaiah 66:9 gives the certainty that the LORD will finish His work. After the travail, the birth will follow. He will complete the birth of the people. In view of that birth which takes place when He delivers His people from their time of unprecedented tribulation, there follows a call of the LORD to all who rejoice in Him and His purpose. All who love His earthly people may rejoice with Jerusalem and rejoice over her (Isaiah 66:10). Those who mourn her wretched condition, deprived of children, are invited to rejoice with her. Those who are so concerned with her in the time to come will have the benefit of it when she is established on earth.

In Isaiah 66:11 Jerusalem is presented as a mother who brings forth children and nurses them personally. Thereby there is left enough for others, so that she is also a source of blessing for all those outside Jerusalem who come to her. She is not the source of blessing herself, but derives all blessing from the LORD.

Jeremiah 31:10

A New Birth and Joy

With the return of Christ, the nations are judged and the believing remnant of Israel is redeemed. It is now time for the Person of Christ to be revealed to the people.

In view of this, Isaiah 66:7 mentions the future time of Jacob’s distress – “travail” over the people through the antichrist – and the fact of the coming of Christ in the flesh. This experience of the people contrasts with the circumstances of a natural birth. There first come the travail and then the birth. Here the order is reversed and that provokes the question of Isa 66:8.

There is a clear connection with the first verses of Revelation 12 (Revelation 12:1-6). There the people are presented as a woman and are said to have given birth to a male Child. That refers to the Lord Jesus. The Roman power, under the inspiration of satan, has been ready to devour the Child, as is written in Revelation 12 (Revelation 12:4), and thereby fulfilled what is written there. Herod would have killed the Child, as soon as the woman had given birth to it, if he had been able to do so. But the male Child was caught up to God and His throne. This refers to the birth, death, resurrection and ascension of Christ, which have already taken place.

The death and resurrection of Christ are passed over here. The ascension is the result of the rejection of Christ by the people of Israel. So, the people have met Christ before. The era of Christendom is hidden in the Old Testament and is therefore passed over here. The great tribulation is still future and is presented here as a direct result of the rejection of Christ. This explains the reversal of the natural order of the circumstances of birth as Isaiah suggests, that the birth is there before the travail comes.

The following questions in Isaiah 66:8 point to the consequence and outcome of the people’s travails. These two questions should be answered positively, while the first two questions should be answered in the negative. The answer is given at the end of the verse. Then there is first travail and then birth. That is a difference with the foregoing, where it was about Christ. In agreement with travail and birth we see that the result of the great tribulation is: God’s earthly people as a nation in peace, joy and justice under the mighty hand of his Messiah and Deliverer.

That is why the Lord Jesus calls this era “the regeneration” (Matthew 19:28). It is not about the national restoration of the people of Israel, but about the spiritual restoration of these people. The people must be distinguished from the “boy” in Isaiah 66:7.

In summary we find here two births and one travail. The first birth is of Christ and the second of the faithful remnant. Between these two births we find the one travail, that is the great tribulation. The period of two thousand years between the ascension of Christ and the great tribulation is not included here.

Isaiah 66:9 gives the certainty that the LORD will finish His work. After the travail, the birth will follow. He will complete the birth of the people. In view of that birth which takes place when He delivers His people from their time of unprecedented tribulation, there follows a call of the LORD to all who rejoice in Him and His purpose. All who love His earthly people may rejoice with Jerusalem and rejoice over her (Isaiah 66:10). Those who mourn her wretched condition, deprived of children, are invited to rejoice with her. Those who are so concerned with her in the time to come will have the benefit of it when she is established on earth.

In Isaiah 66:11 Jerusalem is presented as a mother who brings forth children and nurses them personally. Thereby there is left enough for others, so that she is also a source of blessing for all those outside Jerusalem who come to her. She is not the source of blessing herself, but derives all blessing from the LORD.

Jeremiah 31:11

A New Birth and Joy

With the return of Christ, the nations are judged and the believing remnant of Israel is redeemed. It is now time for the Person of Christ to be revealed to the people.

In view of this, Isaiah 66:7 mentions the future time of Jacob’s distress – “travail” over the people through the antichrist – and the fact of the coming of Christ in the flesh. This experience of the people contrasts with the circumstances of a natural birth. There first come the travail and then the birth. Here the order is reversed and that provokes the question of Isa 66:8.

There is a clear connection with the first verses of Revelation 12 (Revelation 12:1-6). There the people are presented as a woman and are said to have given birth to a male Child. That refers to the Lord Jesus. The Roman power, under the inspiration of satan, has been ready to devour the Child, as is written in Revelation 12 (Revelation 12:4), and thereby fulfilled what is written there. Herod would have killed the Child, as soon as the woman had given birth to it, if he had been able to do so. But the male Child was caught up to God and His throne. This refers to the birth, death, resurrection and ascension of Christ, which have already taken place.

The death and resurrection of Christ are passed over here. The ascension is the result of the rejection of Christ by the people of Israel. So, the people have met Christ before. The era of Christendom is hidden in the Old Testament and is therefore passed over here. The great tribulation is still future and is presented here as a direct result of the rejection of Christ. This explains the reversal of the natural order of the circumstances of birth as Isaiah suggests, that the birth is there before the travail comes.

The following questions in Isaiah 66:8 point to the consequence and outcome of the people’s travails. These two questions should be answered positively, while the first two questions should be answered in the negative. The answer is given at the end of the verse. Then there is first travail and then birth. That is a difference with the foregoing, where it was about Christ. In agreement with travail and birth we see that the result of the great tribulation is: God’s earthly people as a nation in peace, joy and justice under the mighty hand of his Messiah and Deliverer.

That is why the Lord Jesus calls this era “the regeneration” (Matthew 19:28). It is not about the national restoration of the people of Israel, but about the spiritual restoration of these people. The people must be distinguished from the “boy” in Isaiah 66:7.

In summary we find here two births and one travail. The first birth is of Christ and the second of the faithful remnant. Between these two births we find the one travail, that is the great tribulation. The period of two thousand years between the ascension of Christ and the great tribulation is not included here.

Isaiah 66:9 gives the certainty that the LORD will finish His work. After the travail, the birth will follow. He will complete the birth of the people. In view of that birth which takes place when He delivers His people from their time of unprecedented tribulation, there follows a call of the LORD to all who rejoice in Him and His purpose. All who love His earthly people may rejoice with Jerusalem and rejoice over her (Isaiah 66:10). Those who mourn her wretched condition, deprived of children, are invited to rejoice with her. Those who are so concerned with her in the time to come will have the benefit of it when she is established on earth.

In Isaiah 66:11 Jerusalem is presented as a mother who brings forth children and nurses them personally. Thereby there is left enough for others, so that she is also a source of blessing for all those outside Jerusalem who come to her. She is not the source of blessing herself, but derives all blessing from the LORD.

Jeremiah 31:12

A New Birth and Joy

With the return of Christ, the nations are judged and the believing remnant of Israel is redeemed. It is now time for the Person of Christ to be revealed to the people.

In view of this, Isaiah 66:7 mentions the future time of Jacob’s distress – “travail” over the people through the antichrist – and the fact of the coming of Christ in the flesh. This experience of the people contrasts with the circumstances of a natural birth. There first come the travail and then the birth. Here the order is reversed and that provokes the question of Isa 66:8.

There is a clear connection with the first verses of Revelation 12 (Revelation 12:1-6). There the people are presented as a woman and are said to have given birth to a male Child. That refers to the Lord Jesus. The Roman power, under the inspiration of satan, has been ready to devour the Child, as is written in Revelation 12 (Revelation 12:4), and thereby fulfilled what is written there. Herod would have killed the Child, as soon as the woman had given birth to it, if he had been able to do so. But the male Child was caught up to God and His throne. This refers to the birth, death, resurrection and ascension of Christ, which have already taken place.

The death and resurrection of Christ are passed over here. The ascension is the result of the rejection of Christ by the people of Israel. So, the people have met Christ before. The era of Christendom is hidden in the Old Testament and is therefore passed over here. The great tribulation is still future and is presented here as a direct result of the rejection of Christ. This explains the reversal of the natural order of the circumstances of birth as Isaiah suggests, that the birth is there before the travail comes.

The following questions in Isaiah 66:8 point to the consequence and outcome of the people’s travails. These two questions should be answered positively, while the first two questions should be answered in the negative. The answer is given at the end of the verse. Then there is first travail and then birth. That is a difference with the foregoing, where it was about Christ. In agreement with travail and birth we see that the result of the great tribulation is: God’s earthly people as a nation in peace, joy and justice under the mighty hand of his Messiah and Deliverer.

That is why the Lord Jesus calls this era “the regeneration” (Matthew 19:28). It is not about the national restoration of the people of Israel, but about the spiritual restoration of these people. The people must be distinguished from the “boy” in Isaiah 66:7.

In summary we find here two births and one travail. The first birth is of Christ and the second of the faithful remnant. Between these two births we find the one travail, that is the great tribulation. The period of two thousand years between the ascension of Christ and the great tribulation is not included here.

Isaiah 66:9 gives the certainty that the LORD will finish His work. After the travail, the birth will follow. He will complete the birth of the people. In view of that birth which takes place when He delivers His people from their time of unprecedented tribulation, there follows a call of the LORD to all who rejoice in Him and His purpose. All who love His earthly people may rejoice with Jerusalem and rejoice over her (Isaiah 66:10). Those who mourn her wretched condition, deprived of children, are invited to rejoice with her. Those who are so concerned with her in the time to come will have the benefit of it when she is established on earth.

In Isaiah 66:11 Jerusalem is presented as a mother who brings forth children and nurses them personally. Thereby there is left enough for others, so that she is also a source of blessing for all those outside Jerusalem who come to her. She is not the source of blessing herself, but derives all blessing from the LORD.

Jeremiah 31:13

Jerusalem, Source of Comfort and Growth

The LORD declares that He will extend peace to her like a river (Isaiah 66:12). Israel will receive the riches of the nations who will take care of the people with the greatest devotion and attentiveness (cf. Isaiah 49:23; Isaiah 60:4). Jerusalem was destroyed by the king of the North, but now the Lord Jesus comes to Jerusalem with the believing remnant. Thus begins the restoration of the land, the full fulfillment of the year of jubilee (Leviticus 25:8-13), or the “period of restoration of all things” (Acts 3:21).

In Isaiah 66:13 the LORD explains how He Himself will care for His people in Jerusalem with motherly care. God is father and mother at the same time. The result of that care is that their hearts will rejoice and their bones (body) will flourish like young grass (Isaiah 66:14). This is a vivid description of the prosperous state of Israel when the LORD rules over the earth. It is a state of perfect peace (Isaiah 32:17-18).

The last part of Isa 66:14 makes it clear that no power of the enemy will be able to threaten this peace, for His indignation is public toward His enemies.

Jeremiah 31:14

Jerusalem, Source of Comfort and Growth

The LORD declares that He will extend peace to her like a river (Isaiah 66:12). Israel will receive the riches of the nations who will take care of the people with the greatest devotion and attentiveness (cf. Isaiah 49:23; Isaiah 60:4). Jerusalem was destroyed by the king of the North, but now the Lord Jesus comes to Jerusalem with the believing remnant. Thus begins the restoration of the land, the full fulfillment of the year of jubilee (Leviticus 25:8-13), or the “period of restoration of all things” (Acts 3:21).

In Isaiah 66:13 the LORD explains how He Himself will care for His people in Jerusalem with motherly care. God is father and mother at the same time. The result of that care is that their hearts will rejoice and their bones (body) will flourish like young grass (Isaiah 66:14). This is a vivid description of the prosperous state of Israel when the LORD rules over the earth. It is a state of perfect peace (Isaiah 32:17-18).

The last part of Isa 66:14 makes it clear that no power of the enemy will be able to threaten this peace, for His indignation is public toward His enemies.

Jeremiah 31:15

Jerusalem, Source of Comfort and Growth

The LORD declares that He will extend peace to her like a river (Isaiah 66:12). Israel will receive the riches of the nations who will take care of the people with the greatest devotion and attentiveness (cf. Isaiah 49:23; Isaiah 60:4). Jerusalem was destroyed by the king of the North, but now the Lord Jesus comes to Jerusalem with the believing remnant. Thus begins the restoration of the land, the full fulfillment of the year of jubilee (Leviticus 25:8-13), or the “period of restoration of all things” (Acts 3:21).

In Isaiah 66:13 the LORD explains how He Himself will care for His people in Jerusalem with motherly care. God is father and mother at the same time. The result of that care is that their hearts will rejoice and their bones (body) will flourish like young grass (Isaiah 66:14). This is a vivid description of the prosperous state of Israel when the LORD rules over the earth. It is a state of perfect peace (Isaiah 32:17-18).

The last part of Isa 66:14 makes it clear that no power of the enemy will be able to threaten this peace, for His indignation is public toward His enemies.

Jeremiah 31:16

The LORD Comes to Judge

The blessing of the previous verses is the result of defeating their enemies against whom the LORD will act with indignation (Isaiah 66:15-16). To this end He will appear in consuming glory.

In Isaiah 66:17 the LORD deals with those of His people who have corrupted themselves and become worse than the nations. They practice things that are horrible in the eye of the LORD. Their sanctification and cleansing is an idolatrous ritual. “Gardens” are the areas where they commit idolatry (Isaiah 65:3-4). “One in the center” is some idol to which they sacrifice and which is central to their lives. The sacrificial meal they have in the process consists of food that God has declared abominable (Leviticus 11:41-42).

They will disappear. They will share in the fate of the followers of the antichrist. The judgment that will come on them will take place in “the great wine press of the wrath of God” (Revelation 14:19).

Jeremiah 31:17

The LORD Comes to Judge

The blessing of the previous verses is the result of defeating their enemies against whom the LORD will act with indignation (Isaiah 66:15-16). To this end He will appear in consuming glory.

In Isaiah 66:17 the LORD deals with those of His people who have corrupted themselves and become worse than the nations. They practice things that are horrible in the eye of the LORD. Their sanctification and cleansing is an idolatrous ritual. “Gardens” are the areas where they commit idolatry (Isaiah 65:3-4). “One in the center” is some idol to which they sacrifice and which is central to their lives. The sacrificial meal they have in the process consists of food that God has declared abominable (Leviticus 11:41-42).

They will disappear. They will share in the fate of the followers of the antichrist. The judgment that will come on them will take place in “the great wine press of the wrath of God” (Revelation 14:19).

Jeremiah 31:18

The LORD Comes to Judge

The blessing of the previous verses is the result of defeating their enemies against whom the LORD will act with indignation (Isaiah 66:15-16). To this end He will appear in consuming glory.

In Isaiah 66:17 the LORD deals with those of His people who have corrupted themselves and become worse than the nations. They practice things that are horrible in the eye of the LORD. Their sanctification and cleansing is an idolatrous ritual. “Gardens” are the areas where they commit idolatry (Isaiah 65:3-4). “One in the center” is some idol to which they sacrifice and which is central to their lives. The sacrificial meal they have in the process consists of food that God has declared abominable (Leviticus 11:41-42).

They will disappear. They will share in the fate of the followers of the antichrist. The judgment that will come on them will take place in “the great wine press of the wrath of God” (Revelation 14:19).

Jeremiah 31:19

An Offering for the LORD

By way of contrast, the prophecy turns again to the future of Israel and the favorable treatment of them by the nations in the realm of peace. The statement that the LORD knows their works and their thoughts is a transition from the apostates in Isaiah 66:17 to the redeemed people and the way in which the nations will support them. All nations and tongues will be gathered to Israel and there they will see the glory of the LORD (Isaiah 66:18; Matthew 25:31-33).

For this purpose, the LORD will set a sign among them and that for the restoration of His people in distant places. What this sign is is not told. Most obvious is that this sign is the sign of the Son of Man (Matthew 24:30). Perhaps we can also think of a certain form of supernatural intervention in the world by judging the enemies of Israel, as He did through the ten plagues at the deliverance of His people from Egypt (Exodus 10:2; Psalms 78:43; Psalms 105:27). It is a sign that will not be misunderstood.

In any case, the LORD makes it clear here that He will send the survivors on their return as messengers to the nations from which they have come (Isaiah 66:19). They will go to all parts of the world, to nations that have not heard the tidings about Him and have not seen His glory, so that they may make His glory known all over the earth. He sends His messengers to Tarshish in the west, to Put and Lud in the south, to Tubal and Javan in the north, and to the distant coastlands, possibly in the east.

As a result, many of these nations will pretend to pay homage to the LORD (Psalms 66:3b; Micah 7:16-17). The nations will bring the Israelites “from all the nations as a grain offering to the LORD” (Isaiah 66:20; cf. Romans 15:16). They will be brought to His holy mountain Jerusalem, just as the children of Israel used to bring their offerings in clean vessels to the house of the LORD. God’s people come to Jerusalem from the nations with a wide variety of means of transportation, including the airplane (cf. Isaiah 60:8).

The people who come look like clean vessels. They are cleansed from their sins and brought to a walk in the ways of the LORD. Thus He will be able to take out of them as priests and Levites (Isaiah 66:21), as God purposed His people to be at the exodus from Egypt (Exodus 19:6a).

Jeremiah 31:20

An Offering for the LORD

By way of contrast, the prophecy turns again to the future of Israel and the favorable treatment of them by the nations in the realm of peace. The statement that the LORD knows their works and their thoughts is a transition from the apostates in Isaiah 66:17 to the redeemed people and the way in which the nations will support them. All nations and tongues will be gathered to Israel and there they will see the glory of the LORD (Isaiah 66:18; Matthew 25:31-33).

For this purpose, the LORD will set a sign among them and that for the restoration of His people in distant places. What this sign is is not told. Most obvious is that this sign is the sign of the Son of Man (Matthew 24:30). Perhaps we can also think of a certain form of supernatural intervention in the world by judging the enemies of Israel, as He did through the ten plagues at the deliverance of His people from Egypt (Exodus 10:2; Psalms 78:43; Psalms 105:27). It is a sign that will not be misunderstood.

In any case, the LORD makes it clear here that He will send the survivors on their return as messengers to the nations from which they have come (Isaiah 66:19). They will go to all parts of the world, to nations that have not heard the tidings about Him and have not seen His glory, so that they may make His glory known all over the earth. He sends His messengers to Tarshish in the west, to Put and Lud in the south, to Tubal and Javan in the north, and to the distant coastlands, possibly in the east.

As a result, many of these nations will pretend to pay homage to the LORD (Psalms 66:3b; Micah 7:16-17). The nations will bring the Israelites “from all the nations as a grain offering to the LORD” (Isaiah 66:20; cf. Romans 15:16). They will be brought to His holy mountain Jerusalem, just as the children of Israel used to bring their offerings in clean vessels to the house of the LORD. God’s people come to Jerusalem from the nations with a wide variety of means of transportation, including the airplane (cf. Isaiah 60:8).

The people who come look like clean vessels. They are cleansed from their sins and brought to a walk in the ways of the LORD. Thus He will be able to take out of them as priests and Levites (Isaiah 66:21), as God purposed His people to be at the exodus from Egypt (Exodus 19:6a).

Jeremiah 31:21

An Offering for the LORD

By way of contrast, the prophecy turns again to the future of Israel and the favorable treatment of them by the nations in the realm of peace. The statement that the LORD knows their works and their thoughts is a transition from the apostates in Isaiah 66:17 to the redeemed people and the way in which the nations will support them. All nations and tongues will be gathered to Israel and there they will see the glory of the LORD (Isaiah 66:18; Matthew 25:31-33).

For this purpose, the LORD will set a sign among them and that for the restoration of His people in distant places. What this sign is is not told. Most obvious is that this sign is the sign of the Son of Man (Matthew 24:30). Perhaps we can also think of a certain form of supernatural intervention in the world by judging the enemies of Israel, as He did through the ten plagues at the deliverance of His people from Egypt (Exodus 10:2; Psalms 78:43; Psalms 105:27). It is a sign that will not be misunderstood.

In any case, the LORD makes it clear here that He will send the survivors on their return as messengers to the nations from which they have come (Isaiah 66:19). They will go to all parts of the world, to nations that have not heard the tidings about Him and have not seen His glory, so that they may make His glory known all over the earth. He sends His messengers to Tarshish in the west, to Put and Lud in the south, to Tubal and Javan in the north, and to the distant coastlands, possibly in the east.

As a result, many of these nations will pretend to pay homage to the LORD (Psalms 66:3b; Micah 7:16-17). The nations will bring the Israelites “from all the nations as a grain offering to the LORD” (Isaiah 66:20; cf. Romans 15:16). They will be brought to His holy mountain Jerusalem, just as the children of Israel used to bring their offerings in clean vessels to the house of the LORD. God’s people come to Jerusalem from the nations with a wide variety of means of transportation, including the airplane (cf. Isaiah 60:8).

The people who come look like clean vessels. They are cleansed from their sins and brought to a walk in the ways of the LORD. Thus He will be able to take out of them as priests and Levites (Isaiah 66:21), as God purposed His people to be at the exodus from Egypt (Exodus 19:6a).

Jeremiah 31:22

An Offering for the LORD

By way of contrast, the prophecy turns again to the future of Israel and the favorable treatment of them by the nations in the realm of peace. The statement that the LORD knows their works and their thoughts is a transition from the apostates in Isaiah 66:17 to the redeemed people and the way in which the nations will support them. All nations and tongues will be gathered to Israel and there they will see the glory of the LORD (Isaiah 66:18; Matthew 25:31-33).

For this purpose, the LORD will set a sign among them and that for the restoration of His people in distant places. What this sign is is not told. Most obvious is that this sign is the sign of the Son of Man (Matthew 24:30). Perhaps we can also think of a certain form of supernatural intervention in the world by judging the enemies of Israel, as He did through the ten plagues at the deliverance of His people from Egypt (Exodus 10:2; Psalms 78:43; Psalms 105:27). It is a sign that will not be misunderstood.

In any case, the LORD makes it clear here that He will send the survivors on their return as messengers to the nations from which they have come (Isaiah 66:19). They will go to all parts of the world, to nations that have not heard the tidings about Him and have not seen His glory, so that they may make His glory known all over the earth. He sends His messengers to Tarshish in the west, to Put and Lud in the south, to Tubal and Javan in the north, and to the distant coastlands, possibly in the east.

As a result, many of these nations will pretend to pay homage to the LORD (Psalms 66:3b; Micah 7:16-17). The nations will bring the Israelites “from all the nations as a grain offering to the LORD” (Isaiah 66:20; cf. Romans 15:16). They will be brought to His holy mountain Jerusalem, just as the children of Israel used to bring their offerings in clean vessels to the house of the LORD. God’s people come to Jerusalem from the nations with a wide variety of means of transportation, including the airplane (cf. Isaiah 60:8).

The people who come look like clean vessels. They are cleansed from their sins and brought to a walk in the ways of the LORD. Thus He will be able to take out of them as priests and Levites (Isaiah 66:21), as God purposed His people to be at the exodus from Egypt (Exodus 19:6a).

Jeremiah 31:23

Worship and Horror

Isaiah ends his prophecy with a striking contrast. The people of Israel will continue to exist in offspring and name, as sure as the new heavens and the new earth, because they are inextricably connected with Christ (Isaiah 66:22). Because of His presence in their midst all that lives will come to worship Him every new moon and every sabbath (Isaiah 66:23; cf. Zechariah 14:16). “All mankind” are the survivors of all the nations that have gone up against Jerusalem.

The contrast between what they come to do and what they will see is great. When the nations come to worship God, they will see an everlasting reminder of the terrible nature and consequences of rebellion against God (Isaiah 66:24). The bodies of the enemies of Israel will be brought to a valley east of the Dead Sea, “the valley of Hamon-gog” (Ezekiel 39:11). It will be a monument as a warning for the enemies of God.

The picture of fire used here is taken from the valley of Hinnom, just outside of Jerusalem. The Lord Jesus refers three times to this valley, where the garbage from Jerusalem was burned, to warn for the eternal fate of every unrepentant (Mark 9:43-47). He thus gives it an application that goes beyond the thousand years realm of peace and makes it a picture of hell, “the lake that burns with fire and brimstone, which is the second death” (Revelation 21:8).

Nevertheless, despite this warning sight, a spirit of dissatisfaction over the just and benevolent government of the Lord Jesus will take hold of the nations. As a result, at the end of a thousand years, the nations will rebel against Him when, under the permission of God, satan is released from his prison to mislead them (Revelation 20:7-8).

No purely natural circumstances, however peaceful and blessed they may be, can give new life to a human heart. This new life, together with absolute adherence to Christ, must always be based on faith in the value of His atoning blood.

Jeremiah 31:24

Worship and Horror

Isaiah ends his prophecy with a striking contrast. The people of Israel will continue to exist in offspring and name, as sure as the new heavens and the new earth, because they are inextricably connected with Christ (Isaiah 66:22). Because of His presence in their midst all that lives will come to worship Him every new moon and every sabbath (Isaiah 66:23; cf. Zechariah 14:16). “All mankind” are the survivors of all the nations that have gone up against Jerusalem.

The contrast between what they come to do and what they will see is great. When the nations come to worship God, they will see an everlasting reminder of the terrible nature and consequences of rebellion against God (Isaiah 66:24). The bodies of the enemies of Israel will be brought to a valley east of the Dead Sea, “the valley of Hamon-gog” (Ezekiel 39:11). It will be a monument as a warning for the enemies of God.

The picture of fire used here is taken from the valley of Hinnom, just outside of Jerusalem. The Lord Jesus refers three times to this valley, where the garbage from Jerusalem was burned, to warn for the eternal fate of every unrepentant (Mark 9:43-47). He thus gives it an application that goes beyond the thousand years realm of peace and makes it a picture of hell, “the lake that burns with fire and brimstone, which is the second death” (Revelation 21:8).

Nevertheless, despite this warning sight, a spirit of dissatisfaction over the just and benevolent government of the Lord Jesus will take hold of the nations. As a result, at the end of a thousand years, the nations will rebel against Him when, under the permission of God, satan is released from his prison to mislead them (Revelation 20:7-8).

No purely natural circumstances, however peaceful and blessed they may be, can give new life to a human heart. This new life, together with absolute adherence to Christ, must always be based on faith in the value of His atoning blood.

Jeremiah 31:25

Worship and Horror

Isaiah ends his prophecy with a striking contrast. The people of Israel will continue to exist in offspring and name, as sure as the new heavens and the new earth, because they are inextricably connected with Christ (Isaiah 66:22). Because of His presence in their midst all that lives will come to worship Him every new moon and every sabbath (Isaiah 66:23; cf. Zechariah 14:16). “All mankind” are the survivors of all the nations that have gone up against Jerusalem.

The contrast between what they come to do and what they will see is great. When the nations come to worship God, they will see an everlasting reminder of the terrible nature and consequences of rebellion against God (Isaiah 66:24). The bodies of the enemies of Israel will be brought to a valley east of the Dead Sea, “the valley of Hamon-gog” (Ezekiel 39:11). It will be a monument as a warning for the enemies of God.

The picture of fire used here is taken from the valley of Hinnom, just outside of Jerusalem. The Lord Jesus refers three times to this valley, where the garbage from Jerusalem was burned, to warn for the eternal fate of every unrepentant (Mark 9:43-47). He thus gives it an application that goes beyond the thousand years realm of peace and makes it a picture of hell, “the lake that burns with fire and brimstone, which is the second death” (Revelation 21:8).

Nevertheless, despite this warning sight, a spirit of dissatisfaction over the just and benevolent government of the Lord Jesus will take hold of the nations. As a result, at the end of a thousand years, the nations will rebel against Him when, under the permission of God, satan is released from his prison to mislead them (Revelation 20:7-8).

No purely natural circumstances, however peaceful and blessed they may be, can give new life to a human heart. This new life, together with absolute adherence to Christ, must always be based on faith in the value of His atoning blood.

Jeremiah 31:28

Introduction

The book of Jeremiah is a prophetic book addressed primarily to the conscience of the people of Israel and especially to that of Jerusalem and Judah. This is necessary because the people have turned away from God causing the threat of judgment. The revival under King Josiah that the people experience at the same time will prove to be only temporary and superficial. Jeremiah knows that the people have not changed inwardly.

The period in which Jeremiah prophesies is long. He begins prophesying after the year in which Josiah cleanses Jerusalem and the land of idols and ends with prophesying after the city of Jerusalem is destroyed by Nebuchadnezzar. The entire period covers a time of over 40 years. Jeremiah was born around 646 BC, is called a prophet around 626 BC, and probably dies not long after 586 BC, the year of the fall of Jerusalem. That entire period is a time of misery and distress for Jeremiah. His life can be characterized as a long martyrdom.

Jeremiah, the prophet

Jeremiah tells more about himself than any other prophet. We hear many expressions of his emotions. The prophet’s heart is full of pain and sorrow because he loves the people and at the same time has a deep sense of the relationship in which the people stand to the LORD, Yahweh. This causes a constant inner struggle. On the one hand he sees the value the people have to the LORD and on the other hand he is compelled by a holy jealousy for the glory and rights of God.

The circumstances in which Jeremiah finds himself and the experiences he had in them demonstrate more clearly than anywhere else what it is to be a ‘prophet’. He has served as a loner, without a family – he was not married (Jeremiah 16:2) –, almost without friends and rejected by his people. His service, humanly speaking, was also without result.

In much of his service, he reminds us of the Lord Jesus more than any other prophet. Jeremiah resembles Him in many ways. He is rejected, just like the Lord Jesus. The Lord Jesus wept over Jerusalem, so did Jeremiah. Jeremiah is the lone prophet, as is the Lord Jesus. He is imprisoned without cause and condemned without guilt, as is the Lord Jesus.

However, the similarities are also partial, for the Lord Jesus is perfect in everything and Jeremiah is not. Above all, the Lord Jesus gave His life as a ransom for many, which cannot possibly be said of Jeremiah.

Jeremiah has pleaded for the people with God, but sees that it has no effect with the people. The people reject God and the testimony He sends. The result is that the LORD will no longer listen to the prayers for Israel and no longer even to the prayers of Jeremiah. All this makes the prophet a true man of sorrows.

Two things sustain him. Firstly, the power of the Spirit of God Who leads him and through Whom he announces the judgment, despite the opposition and persecution that are his portion. Secondly, the revelation of the final blessing with which the people will be blessed according to the immutable counsels of God.

Division of the book

1. Jeremiah 1 recounts the calling of Jeremiah by the LORD to be His prophet.

2. Jeremiah 2-20 are not dated. It seems that most of the prophecies in those chapters originated during the reign of Josiah. Their subjects are powerful testimonies against the people about their unfaithfulness, laced with expressions of the prophet’s soul’s grief. We also hear severe warnings of the invasion of an enemy that will come from the north.

3. Jeremiah 21-45 do not follow a chronological order throughout. They consist of prophecies that were probably made in different time periods. They contain the judgment that will come successively on the different generations of the house of David, as well as on the false prophets who mislead the people. We also find events that concern Jeremiah himself.

4. Jeremiah 46-51 contain prophecies about ten heathen nations.

5. The prophecies end in Jeremiah 52 with the announcements of the different fates of those who were taken away as captives to Babylon and of those who remained with Zedekiah in Jerusalem.

A suggestion for a historical sequence in connection with the kings who reigned during Jeremiah’s prophecy is as follows: The reign of Josiah (639-609 BC) (Jeremiah 1-6) The reign of Shallum, i.e. Jehoahaz (609 BC, three months) – no reference (Jeremiah 22) The reign of Jehoiakim (609-597 BC) (Jeremiah 7-20; 25-26; 35-36; 45-47; 49) The reign of Jehoiachin (597 BC, three months) (Jeremiah 13; 22-23?) The reign of Zedekiah (597-586 BC) (Jeremiah 21; 24; 27-34; 37-44; 46; 50-52)

Jeremiah and His Time

What we read in this book are “the words of Jeremiah”. There are words that he speaks in the Name of the LORD, words that come from the LORD that he must speak to the people. There are also words that reflect his personal feelings. In all his words we hear a man living in close fellowship with the LORD.

The name Jeremiah (Jeremiah 1:1) means, among other things, “the LORD is exalted”. He certainly shows this in the two books we have of him in the Bible. The Holy Spirit leads him to use the names ‘LORD’, Yahweh, and ‘Lord’, Adonai, over 700 times in his prophecy and over 30 more times in Lamentations.

Jeremiah is “the son of Hilkiah, of the priests who were in Anathoth”. He is most likely a descendant of Eli and then of Abiathar, who also lived in Anathoth, but was excluded from the priesthood (1 Kings 1:7; 1 Kings 2:26). Anathoth is one of the cities of the priests (Joshua 21:18-19).

He is speaking in the days of Josiah (Jeremiah 1:2), who became king in 639 BC. Josiah is then only eight years old. He is a God-fearing king. In the twelfth year of his reign (627 BC), he is then twenty, he begins his clearing work in Israel (2 Chronicles 34:3). A year later, in 626 BC, Josiah is then twenty-one, Jeremiah begins his ministry. He is then a young man of about twenty years of age and will prophesy until the eleventh year of Zedekiah, which is over 40 years.

In the year Jeremiah begins prophesying, Assyria is still the reigning world power, but it is already beginning to decline. Babylon is the rising world power. Babylon is the enemy from the north. About him Jeremiah prophesies as an enemy of God’s people, while a great revival under Josiah is going on in God’s people. We read about the revival under Josiah at the end of the second book of Kings and at the end of the second book of Chronicles. Jeremiah’s prophecy makes it clear that for the majority of God’s people, revival is only an outward thing. The hearts remain far from God.

Jeremiah prophesies not only during the reign of the God-fearing Josiah, on whose sympathy and protection he can count. He prophesies “also” during the reign of the wicked kings Jehoiakim, Jehoahaz, Jehoiachin, and Zedekiah (Jeremiah 1:3). Zedekiah is the last king of Israel. In the eleventh year of his reign, in 586 BC, he is captured by the king of Babylon and Jerusalem is burned with fire.

Jeremiah prophesies “until the exile of Jerusalem in the fifth month”, that is, until the great event takes place that he has so often announced. He also prophesied after that (Jeremiah 40:1), but the main subject of his prophecy is to warn of the exile. When that has taken place, his prophetic ministry toward the people is over.

From the thirteenth year of Josiah (626 BC), when he begins to prophesy, to the eleventh year of Zedekiah (586 BC), when Jerusalem goes into exile, are exactly 40 years. It has been pointed out that Moses was with the people in the wilderness as a teacher for the same length of time to bring the people into the land as Jeremiah is with the people as a prophet to warn them before they are forced to go out of the land to go into the wilderness of the nations.

Jeremiah 31:29

Introduction

The book of Jeremiah is a prophetic book addressed primarily to the conscience of the people of Israel and especially to that of Jerusalem and Judah. This is necessary because the people have turned away from God causing the threat of judgment. The revival under King Josiah that the people experience at the same time will prove to be only temporary and superficial. Jeremiah knows that the people have not changed inwardly.

The period in which Jeremiah prophesies is long. He begins prophesying after the year in which Josiah cleanses Jerusalem and the land of idols and ends with prophesying after the city of Jerusalem is destroyed by Nebuchadnezzar. The entire period covers a time of over 40 years. Jeremiah was born around 646 BC, is called a prophet around 626 BC, and probably dies not long after 586 BC, the year of the fall of Jerusalem. That entire period is a time of misery and distress for Jeremiah. His life can be characterized as a long martyrdom.

Jeremiah, the prophet

Jeremiah tells more about himself than any other prophet. We hear many expressions of his emotions. The prophet’s heart is full of pain and sorrow because he loves the people and at the same time has a deep sense of the relationship in which the people stand to the LORD, Yahweh. This causes a constant inner struggle. On the one hand he sees the value the people have to the LORD and on the other hand he is compelled by a holy jealousy for the glory and rights of God.

The circumstances in which Jeremiah finds himself and the experiences he had in them demonstrate more clearly than anywhere else what it is to be a ‘prophet’. He has served as a loner, without a family – he was not married (Jeremiah 16:2) –, almost without friends and rejected by his people. His service, humanly speaking, was also without result.

In much of his service, he reminds us of the Lord Jesus more than any other prophet. Jeremiah resembles Him in many ways. He is rejected, just like the Lord Jesus. The Lord Jesus wept over Jerusalem, so did Jeremiah. Jeremiah is the lone prophet, as is the Lord Jesus. He is imprisoned without cause and condemned without guilt, as is the Lord Jesus.

However, the similarities are also partial, for the Lord Jesus is perfect in everything and Jeremiah is not. Above all, the Lord Jesus gave His life as a ransom for many, which cannot possibly be said of Jeremiah.

Jeremiah has pleaded for the people with God, but sees that it has no effect with the people. The people reject God and the testimony He sends. The result is that the LORD will no longer listen to the prayers for Israel and no longer even to the prayers of Jeremiah. All this makes the prophet a true man of sorrows.

Two things sustain him. Firstly, the power of the Spirit of God Who leads him and through Whom he announces the judgment, despite the opposition and persecution that are his portion. Secondly, the revelation of the final blessing with which the people will be blessed according to the immutable counsels of God.

Division of the book

1. Jeremiah 1 recounts the calling of Jeremiah by the LORD to be His prophet.

2. Jeremiah 2-20 are not dated. It seems that most of the prophecies in those chapters originated during the reign of Josiah. Their subjects are powerful testimonies against the people about their unfaithfulness, laced with expressions of the prophet’s soul’s grief. We also hear severe warnings of the invasion of an enemy that will come from the north.

3. Jeremiah 21-45 do not follow a chronological order throughout. They consist of prophecies that were probably made in different time periods. They contain the judgment that will come successively on the different generations of the house of David, as well as on the false prophets who mislead the people. We also find events that concern Jeremiah himself.

4. Jeremiah 46-51 contain prophecies about ten heathen nations.

5. The prophecies end in Jeremiah 52 with the announcements of the different fates of those who were taken away as captives to Babylon and of those who remained with Zedekiah in Jerusalem.

A suggestion for a historical sequence in connection with the kings who reigned during Jeremiah’s prophecy is as follows: The reign of Josiah (639-609 BC) (Jeremiah 1-6) The reign of Shallum, i.e. Jehoahaz (609 BC, three months) – no reference (Jeremiah 22) The reign of Jehoiakim (609-597 BC) (Jeremiah 7-20; 25-26; 35-36; 45-47; 49) The reign of Jehoiachin (597 BC, three months) (Jeremiah 13; 22-23?) The reign of Zedekiah (597-586 BC) (Jeremiah 21; 24; 27-34; 37-44; 46; 50-52)

Jeremiah and His Time

What we read in this book are “the words of Jeremiah”. There are words that he speaks in the Name of the LORD, words that come from the LORD that he must speak to the people. There are also words that reflect his personal feelings. In all his words we hear a man living in close fellowship with the LORD.

The name Jeremiah (Jeremiah 1:1) means, among other things, “the LORD is exalted”. He certainly shows this in the two books we have of him in the Bible. The Holy Spirit leads him to use the names ‘LORD’, Yahweh, and ‘Lord’, Adonai, over 700 times in his prophecy and over 30 more times in Lamentations.

Jeremiah is “the son of Hilkiah, of the priests who were in Anathoth”. He is most likely a descendant of Eli and then of Abiathar, who also lived in Anathoth, but was excluded from the priesthood (1 Kings 1:7; 1 Kings 2:26). Anathoth is one of the cities of the priests (Joshua 21:18-19).

He is speaking in the days of Josiah (Jeremiah 1:2), who became king in 639 BC. Josiah is then only eight years old. He is a God-fearing king. In the twelfth year of his reign (627 BC), he is then twenty, he begins his clearing work in Israel (2 Chronicles 34:3). A year later, in 626 BC, Josiah is then twenty-one, Jeremiah begins his ministry. He is then a young man of about twenty years of age and will prophesy until the eleventh year of Zedekiah, which is over 40 years.

In the year Jeremiah begins prophesying, Assyria is still the reigning world power, but it is already beginning to decline. Babylon is the rising world power. Babylon is the enemy from the north. About him Jeremiah prophesies as an enemy of God’s people, while a great revival under Josiah is going on in God’s people. We read about the revival under Josiah at the end of the second book of Kings and at the end of the second book of Chronicles. Jeremiah’s prophecy makes it clear that for the majority of God’s people, revival is only an outward thing. The hearts remain far from God.

Jeremiah prophesies not only during the reign of the God-fearing Josiah, on whose sympathy and protection he can count. He prophesies “also” during the reign of the wicked kings Jehoiakim, Jehoahaz, Jehoiachin, and Zedekiah (Jeremiah 1:3). Zedekiah is the last king of Israel. In the eleventh year of his reign, in 586 BC, he is captured by the king of Babylon and Jerusalem is burned with fire.

Jeremiah prophesies “until the exile of Jerusalem in the fifth month”, that is, until the great event takes place that he has so often announced. He also prophesied after that (Jeremiah 40:1), but the main subject of his prophecy is to warn of the exile. When that has taken place, his prophetic ministry toward the people is over.

From the thirteenth year of Josiah (626 BC), when he begins to prophesy, to the eleventh year of Zedekiah (586 BC), when Jerusalem goes into exile, are exactly 40 years. It has been pointed out that Moses was with the people in the wilderness as a teacher for the same length of time to bring the people into the land as Jeremiah is with the people as a prophet to warn them before they are forced to go out of the land to go into the wilderness of the nations.

Jeremiah 31:30

Introduction

The book of Jeremiah is a prophetic book addressed primarily to the conscience of the people of Israel and especially to that of Jerusalem and Judah. This is necessary because the people have turned away from God causing the threat of judgment. The revival under King Josiah that the people experience at the same time will prove to be only temporary and superficial. Jeremiah knows that the people have not changed inwardly.

The period in which Jeremiah prophesies is long. He begins prophesying after the year in which Josiah cleanses Jerusalem and the land of idols and ends with prophesying after the city of Jerusalem is destroyed by Nebuchadnezzar. The entire period covers a time of over 40 years. Jeremiah was born around 646 BC, is called a prophet around 626 BC, and probably dies not long after 586 BC, the year of the fall of Jerusalem. That entire period is a time of misery and distress for Jeremiah. His life can be characterized as a long martyrdom.

Jeremiah, the prophet

Jeremiah tells more about himself than any other prophet. We hear many expressions of his emotions. The prophet’s heart is full of pain and sorrow because he loves the people and at the same time has a deep sense of the relationship in which the people stand to the LORD, Yahweh. This causes a constant inner struggle. On the one hand he sees the value the people have to the LORD and on the other hand he is compelled by a holy jealousy for the glory and rights of God.

The circumstances in which Jeremiah finds himself and the experiences he had in them demonstrate more clearly than anywhere else what it is to be a ‘prophet’. He has served as a loner, without a family – he was not married (Jeremiah 16:2) –, almost without friends and rejected by his people. His service, humanly speaking, was also without result.

In much of his service, he reminds us of the Lord Jesus more than any other prophet. Jeremiah resembles Him in many ways. He is rejected, just like the Lord Jesus. The Lord Jesus wept over Jerusalem, so did Jeremiah. Jeremiah is the lone prophet, as is the Lord Jesus. He is imprisoned without cause and condemned without guilt, as is the Lord Jesus.

However, the similarities are also partial, for the Lord Jesus is perfect in everything and Jeremiah is not. Above all, the Lord Jesus gave His life as a ransom for many, which cannot possibly be said of Jeremiah.

Jeremiah has pleaded for the people with God, but sees that it has no effect with the people. The people reject God and the testimony He sends. The result is that the LORD will no longer listen to the prayers for Israel and no longer even to the prayers of Jeremiah. All this makes the prophet a true man of sorrows.

Two things sustain him. Firstly, the power of the Spirit of God Who leads him and through Whom he announces the judgment, despite the opposition and persecution that are his portion. Secondly, the revelation of the final blessing with which the people will be blessed according to the immutable counsels of God.

Division of the book

1. Jeremiah 1 recounts the calling of Jeremiah by the LORD to be His prophet.

2. Jeremiah 2-20 are not dated. It seems that most of the prophecies in those chapters originated during the reign of Josiah. Their subjects are powerful testimonies against the people about their unfaithfulness, laced with expressions of the prophet’s soul’s grief. We also hear severe warnings of the invasion of an enemy that will come from the north.

3. Jeremiah 21-45 do not follow a chronological order throughout. They consist of prophecies that were probably made in different time periods. They contain the judgment that will come successively on the different generations of the house of David, as well as on the false prophets who mislead the people. We also find events that concern Jeremiah himself.

4. Jeremiah 46-51 contain prophecies about ten heathen nations.

5. The prophecies end in Jeremiah 52 with the announcements of the different fates of those who were taken away as captives to Babylon and of those who remained with Zedekiah in Jerusalem.

A suggestion for a historical sequence in connection with the kings who reigned during Jeremiah’s prophecy is as follows: The reign of Josiah (639-609 BC) (Jeremiah 1-6) The reign of Shallum, i.e. Jehoahaz (609 BC, three months) – no reference (Jeremiah 22) The reign of Jehoiakim (609-597 BC) (Jeremiah 7-20; 25-26; 35-36; 45-47; 49) The reign of Jehoiachin (597 BC, three months) (Jeremiah 13; 22-23?) The reign of Zedekiah (597-586 BC) (Jeremiah 21; 24; 27-34; 37-44; 46; 50-52)

Jeremiah and His Time

What we read in this book are “the words of Jeremiah”. There are words that he speaks in the Name of the LORD, words that come from the LORD that he must speak to the people. There are also words that reflect his personal feelings. In all his words we hear a man living in close fellowship with the LORD.

The name Jeremiah (Jeremiah 1:1) means, among other things, “the LORD is exalted”. He certainly shows this in the two books we have of him in the Bible. The Holy Spirit leads him to use the names ‘LORD’, Yahweh, and ‘Lord’, Adonai, over 700 times in his prophecy and over 30 more times in Lamentations.

Jeremiah is “the son of Hilkiah, of the priests who were in Anathoth”. He is most likely a descendant of Eli and then of Abiathar, who also lived in Anathoth, but was excluded from the priesthood (1 Kings 1:7; 1 Kings 2:26). Anathoth is one of the cities of the priests (Joshua 21:18-19).

He is speaking in the days of Josiah (Jeremiah 1:2), who became king in 639 BC. Josiah is then only eight years old. He is a God-fearing king. In the twelfth year of his reign (627 BC), he is then twenty, he begins his clearing work in Israel (2 Chronicles 34:3). A year later, in 626 BC, Josiah is then twenty-one, Jeremiah begins his ministry. He is then a young man of about twenty years of age and will prophesy until the eleventh year of Zedekiah, which is over 40 years.

In the year Jeremiah begins prophesying, Assyria is still the reigning world power, but it is already beginning to decline. Babylon is the rising world power. Babylon is the enemy from the north. About him Jeremiah prophesies as an enemy of God’s people, while a great revival under Josiah is going on in God’s people. We read about the revival under Josiah at the end of the second book of Kings and at the end of the second book of Chronicles. Jeremiah’s prophecy makes it clear that for the majority of God’s people, revival is only an outward thing. The hearts remain far from God.

Jeremiah prophesies not only during the reign of the God-fearing Josiah, on whose sympathy and protection he can count. He prophesies “also” during the reign of the wicked kings Jehoiakim, Jehoahaz, Jehoiachin, and Zedekiah (Jeremiah 1:3). Zedekiah is the last king of Israel. In the eleventh year of his reign, in 586 BC, he is captured by the king of Babylon and Jerusalem is burned with fire.

Jeremiah prophesies “until the exile of Jerusalem in the fifth month”, that is, until the great event takes place that he has so often announced. He also prophesied after that (Jeremiah 40:1), but the main subject of his prophecy is to warn of the exile. When that has taken place, his prophetic ministry toward the people is over.

From the thirteenth year of Josiah (626 BC), when he begins to prophesy, to the eleventh year of Zedekiah (586 BC), when Jerusalem goes into exile, are exactly 40 years. It has been pointed out that Moses was with the people in the wilderness as a teacher for the same length of time to bring the people into the land as Jeremiah is with the people as a prophet to warn them before they are forced to go out of the land to go into the wilderness of the nations.

Jeremiah 31:31

Calling of Jeremiah

Although Jeremiah 1:4 is a short verse, what it says is the heart of the prophetic experience. Jeremiah’s calling comes not in a vision, but by hearing the Divine word. It is instructive to compare his calling with that of Amos (Amos 7:10-17), Isaiah (Isaiah 6:1-10) and Ezekiel (Ezekiel 1:1-3; Ezekiel 2:1-8).

We can notice in Jeremiah 1:5 four actions of God toward His prophet. God has 1. known him, 2. formed him, 3. consecrated him, and 4. appointed him.

It is indeed encouraging for Jeremiah to know that God has specifically equipped him to carry out his mission. The awareness of this is not mere knowledge, but the experience of a relationship (cf. Amos 3:2a). God’s claim on his life takes precedence over all other relationships, as we see with the perfect Servant of the LORD, the Lord Jesus (Isaiah 49:1-5).

Jeremiah’s consecration is that he is set apart for a specific spiritual purpose. That is consecration. Here we see a biblical linkage of God’s foreknowledge and His consecration of the servant. It is important to see the order as well: 1. He is known by God. 2. Then he is formed by Him in the mother’s womb (cf. Psalms 139:13-16). The LORD is therefore his rightful Owner Who can use him as it pleases Him. 3. Next, He consecrates Jeremiah, that is, He sets him apart from all other Israelites. 4. Finally, we hear the goal of God’s purpose and action and that is to appoint him a prophet.

The emphasis is on the initiative of God and the sovereignty of His choice (cf. Romans 9:21). To which God has destined someone, He also calls him to do it. We see the same thing with John the baptist as with Jeremiah. John too was consecrated before his birth (Luke 1:13-17).

Jeremiah is appointed “a prophet to the nations”. He is appointed a prophet with a worldwide ministry, just as Paul later will be the apostle to the nations (Galatians 1:15-16). It also implies that Israel is in a sense counted among the nations. This is because it has turned away from the LORD so much that it has begun to behave like the nations. If they had separated themselves from them according to God’s purpose, they would not be counted among them (Numbers 23:9b).

What God says here of Jeremiah applies basically to every believer. Every child of God is known by Him (Galatians 4:9a) and is formed, consecrated and also appointed by Him to a specific ministry. Children of God do not blend into the crowd, but every child of God may realize that the attention of God is also directed to him or her personally.

Jeremiah looks at himself and judges himself as not qualified for that task (Jeremiah 1:6). We see a similar reaction in Moses (Exodus 4:10) and Gideon (Judges 6:15) when they are called by the LORD (cf. 1 Samuel 3:15b). Moses also says he cannot speak, but the background with him is unbelief. The LORD also tells Moses that He will put His words in his mouth. Jeremiah says he is too young. The word Jeremiah uses when he says he is “a youth” is the same word said of Zechariah (Zechariah 2:4).

The similarity between Moses, Gideon and Jeremiah is that they do not consider themselves capable of fulfilling the commission. The reason is that they look at themselves and not at Him Who gives them the commission. It is not about him who is sent, but about Him Who sends.

Jeremiah, with his great sensitivity, was the right person to be a prophet. No one could share in God’s feelings better than him. He has a heart that can sympathize with the condemned. Little could the young prophet at this time suspect how difficult, hopeless and heartbreaking his task would be.

The LORD’s answer basically means that Jeremiah should not think about himself at all (Jeremiah 1:7-8). What he can or cannot do is of no importance. What is important is only what God can and does do (cf. 1 Corinthians 3:7). The servant must only obey.

God never errs in choosing His servants (Jeremiah 1:7). He provides all whom He calls with the strength, courage, and help they need. Moreover, God’s promise of His presence will drive away his fear (cf. Haggai 1:13). It is not the custom of earthly princes to go with their envoys. But God goes with those He sends and is with them (Acts 18:9-10).

Jeremiah’s fear is another cause of his hesitation (Jeremiah 1:8; cf. Ezekiel 3:9). He will be mercilessly opposed and persecuted. But the LORD will protect him from the attacks of his enemies and give him the spiritual courage that he will need so badly. God provides for all the needs of those He calls into His service (Philippians 4:19).

As a tangible proof that the LORD gives Jeremiah the authority for his service, He touches his mouth (Jeremiah 1:9; cf. Isaiah 6:7). The question is not whether a person can speak well or not well, but whether he has lips touched by God, that is, consecrated lips. These Jeremiah now has. In this way he is inspired to speak God’s truth and the Divine message is made known to him. From this moment on, Jeremiah’s words will truly be God’s words and he will actually be the spokesman of God (cf. Isaiah 51:16; Ezekiel 2:8; Ezekiel 3:4; Exodus 4:12; Matthew 10:19; Luke 21:15).

Later, God makes His words fire in the mouth of Jeremiah (Jeremiah 5:14). That God will put His words in his mouth is something Moses says of the Prophet God will send in the future (Deuteronomy 18:18), which is the Lord Jesus. This is another proof that Jeremiah is a picture of the Lord Jesus as the great Prophet (cf. John 12:49).

The plucking up and breaking down is not done by an act, with a sword, but by His word (Jeremiah 1:10). His word, however, is a word that works, that does something, works something. His word, His speaking, is powerful. Jeremiah thinks of himself that he is just a youth, but God places him here above the kings of the nations. He will announce the rise and fall of empires and other kingdoms, not by any authority of his own, but as one who speaks for God.

The content of Jeremiah’s message is one of the most important passages in the book. He must speak of judgment and desolation, of overthrow and destruction. But as great and terrible as God’s judgments are, they are not judgments without mercy, for their purpose is restoration, blessing, and renewal. Therefore, Jeremiah must also speak of that.

God’s purposes in Jeremiah’s ministry are therefore twofold: destructive and constructive. God’s word is accompanied by power so that the prophet will accomplish these purposes (Isaiah 55:10-11). In Jeremiah’s ministry, the emphasis is undoubtedly on the destructive element. Four verbs are used to express this: 1. “To pluck up and 2. to break down, 3. to destroy and 4. to overthrow”.

Two verbs indicate the constructive and restorative element: 1. “To build and 2. to plant”.

In these activities we see the prophet engaged as a builder and a farmer (cf. 1 Corinthians 3:6-10).

Jeremiah 31:32

Calling of Jeremiah

Although Jeremiah 1:4 is a short verse, what it says is the heart of the prophetic experience. Jeremiah’s calling comes not in a vision, but by hearing the Divine word. It is instructive to compare his calling with that of Amos (Amos 7:10-17), Isaiah (Isaiah 6:1-10) and Ezekiel (Ezekiel 1:1-3; Ezekiel 2:1-8).

We can notice in Jeremiah 1:5 four actions of God toward His prophet. God has 1. known him, 2. formed him, 3. consecrated him, and 4. appointed him.

It is indeed encouraging for Jeremiah to know that God has specifically equipped him to carry out his mission. The awareness of this is not mere knowledge, but the experience of a relationship (cf. Amos 3:2a). God’s claim on his life takes precedence over all other relationships, as we see with the perfect Servant of the LORD, the Lord Jesus (Isaiah 49:1-5).

Jeremiah’s consecration is that he is set apart for a specific spiritual purpose. That is consecration. Here we see a biblical linkage of God’s foreknowledge and His consecration of the servant. It is important to see the order as well: 1. He is known by God. 2. Then he is formed by Him in the mother’s womb (cf. Psalms 139:13-16). The LORD is therefore his rightful Owner Who can use him as it pleases Him. 3. Next, He consecrates Jeremiah, that is, He sets him apart from all other Israelites. 4. Finally, we hear the goal of God’s purpose and action and that is to appoint him a prophet.

The emphasis is on the initiative of God and the sovereignty of His choice (cf. Romans 9:21). To which God has destined someone, He also calls him to do it. We see the same thing with John the baptist as with Jeremiah. John too was consecrated before his birth (Luke 1:13-17).

Jeremiah is appointed “a prophet to the nations”. He is appointed a prophet with a worldwide ministry, just as Paul later will be the apostle to the nations (Galatians 1:15-16). It also implies that Israel is in a sense counted among the nations. This is because it has turned away from the LORD so much that it has begun to behave like the nations. If they had separated themselves from them according to God’s purpose, they would not be counted among them (Numbers 23:9b).

What God says here of Jeremiah applies basically to every believer. Every child of God is known by Him (Galatians 4:9a) and is formed, consecrated and also appointed by Him to a specific ministry. Children of God do not blend into the crowd, but every child of God may realize that the attention of God is also directed to him or her personally.

Jeremiah looks at himself and judges himself as not qualified for that task (Jeremiah 1:6). We see a similar reaction in Moses (Exodus 4:10) and Gideon (Judges 6:15) when they are called by the LORD (cf. 1 Samuel 3:15b). Moses also says he cannot speak, but the background with him is unbelief. The LORD also tells Moses that He will put His words in his mouth. Jeremiah says he is too young. The word Jeremiah uses when he says he is “a youth” is the same word said of Zechariah (Zechariah 2:4).

The similarity between Moses, Gideon and Jeremiah is that they do not consider themselves capable of fulfilling the commission. The reason is that they look at themselves and not at Him Who gives them the commission. It is not about him who is sent, but about Him Who sends.

Jeremiah, with his great sensitivity, was the right person to be a prophet. No one could share in God’s feelings better than him. He has a heart that can sympathize with the condemned. Little could the young prophet at this time suspect how difficult, hopeless and heartbreaking his task would be.

The LORD’s answer basically means that Jeremiah should not think about himself at all (Jeremiah 1:7-8). What he can or cannot do is of no importance. What is important is only what God can and does do (cf. 1 Corinthians 3:7). The servant must only obey.

God never errs in choosing His servants (Jeremiah 1:7). He provides all whom He calls with the strength, courage, and help they need. Moreover, God’s promise of His presence will drive away his fear (cf. Haggai 1:13). It is not the custom of earthly princes to go with their envoys. But God goes with those He sends and is with them (Acts 18:9-10).

Jeremiah’s fear is another cause of his hesitation (Jeremiah 1:8; cf. Ezekiel 3:9). He will be mercilessly opposed and persecuted. But the LORD will protect him from the attacks of his enemies and give him the spiritual courage that he will need so badly. God provides for all the needs of those He calls into His service (Philippians 4:19).

As a tangible proof that the LORD gives Jeremiah the authority for his service, He touches his mouth (Jeremiah 1:9; cf. Isaiah 6:7). The question is not whether a person can speak well or not well, but whether he has lips touched by God, that is, consecrated lips. These Jeremiah now has. In this way he is inspired to speak God’s truth and the Divine message is made known to him. From this moment on, Jeremiah’s words will truly be God’s words and he will actually be the spokesman of God (cf. Isaiah 51:16; Ezekiel 2:8; Ezekiel 3:4; Exodus 4:12; Matthew 10:19; Luke 21:15).

Later, God makes His words fire in the mouth of Jeremiah (Jeremiah 5:14). That God will put His words in his mouth is something Moses says of the Prophet God will send in the future (Deuteronomy 18:18), which is the Lord Jesus. This is another proof that Jeremiah is a picture of the Lord Jesus as the great Prophet (cf. John 12:49).

The plucking up and breaking down is not done by an act, with a sword, but by His word (Jeremiah 1:10). His word, however, is a word that works, that does something, works something. His word, His speaking, is powerful. Jeremiah thinks of himself that he is just a youth, but God places him here above the kings of the nations. He will announce the rise and fall of empires and other kingdoms, not by any authority of his own, but as one who speaks for God.

The content of Jeremiah’s message is one of the most important passages in the book. He must speak of judgment and desolation, of overthrow and destruction. But as great and terrible as God’s judgments are, they are not judgments without mercy, for their purpose is restoration, blessing, and renewal. Therefore, Jeremiah must also speak of that.

God’s purposes in Jeremiah’s ministry are therefore twofold: destructive and constructive. God’s word is accompanied by power so that the prophet will accomplish these purposes (Isaiah 55:10-11). In Jeremiah’s ministry, the emphasis is undoubtedly on the destructive element. Four verbs are used to express this: 1. “To pluck up and 2. to break down, 3. to destroy and 4. to overthrow”.

Two verbs indicate the constructive and restorative element: 1. “To build and 2. to plant”.

In these activities we see the prophet engaged as a builder and a farmer (cf. 1 Corinthians 3:6-10).

Jeremiah 31:33

Calling of Jeremiah

Although Jeremiah 1:4 is a short verse, what it says is the heart of the prophetic experience. Jeremiah’s calling comes not in a vision, but by hearing the Divine word. It is instructive to compare his calling with that of Amos (Amos 7:10-17), Isaiah (Isaiah 6:1-10) and Ezekiel (Ezekiel 1:1-3; Ezekiel 2:1-8).

We can notice in Jeremiah 1:5 four actions of God toward His prophet. God has 1. known him, 2. formed him, 3. consecrated him, and 4. appointed him.

It is indeed encouraging for Jeremiah to know that God has specifically equipped him to carry out his mission. The awareness of this is not mere knowledge, but the experience of a relationship (cf. Amos 3:2a). God’s claim on his life takes precedence over all other relationships, as we see with the perfect Servant of the LORD, the Lord Jesus (Isaiah 49:1-5).

Jeremiah’s consecration is that he is set apart for a specific spiritual purpose. That is consecration. Here we see a biblical linkage of God’s foreknowledge and His consecration of the servant. It is important to see the order as well: 1. He is known by God. 2. Then he is formed by Him in the mother’s womb (cf. Psalms 139:13-16). The LORD is therefore his rightful Owner Who can use him as it pleases Him. 3. Next, He consecrates Jeremiah, that is, He sets him apart from all other Israelites. 4. Finally, we hear the goal of God’s purpose and action and that is to appoint him a prophet.

The emphasis is on the initiative of God and the sovereignty of His choice (cf. Romans 9:21). To which God has destined someone, He also calls him to do it. We see the same thing with John the baptist as with Jeremiah. John too was consecrated before his birth (Luke 1:13-17).

Jeremiah is appointed “a prophet to the nations”. He is appointed a prophet with a worldwide ministry, just as Paul later will be the apostle to the nations (Galatians 1:15-16). It also implies that Israel is in a sense counted among the nations. This is because it has turned away from the LORD so much that it has begun to behave like the nations. If they had separated themselves from them according to God’s purpose, they would not be counted among them (Numbers 23:9b).

What God says here of Jeremiah applies basically to every believer. Every child of God is known by Him (Galatians 4:9a) and is formed, consecrated and also appointed by Him to a specific ministry. Children of God do not blend into the crowd, but every child of God may realize that the attention of God is also directed to him or her personally.

Jeremiah looks at himself and judges himself as not qualified for that task (Jeremiah 1:6). We see a similar reaction in Moses (Exodus 4:10) and Gideon (Judges 6:15) when they are called by the LORD (cf. 1 Samuel 3:15b). Moses also says he cannot speak, but the background with him is unbelief. The LORD also tells Moses that He will put His words in his mouth. Jeremiah says he is too young. The word Jeremiah uses when he says he is “a youth” is the same word said of Zechariah (Zechariah 2:4).

The similarity between Moses, Gideon and Jeremiah is that they do not consider themselves capable of fulfilling the commission. The reason is that they look at themselves and not at Him Who gives them the commission. It is not about him who is sent, but about Him Who sends.

Jeremiah, with his great sensitivity, was the right person to be a prophet. No one could share in God’s feelings better than him. He has a heart that can sympathize with the condemned. Little could the young prophet at this time suspect how difficult, hopeless and heartbreaking his task would be.

The LORD’s answer basically means that Jeremiah should not think about himself at all (Jeremiah 1:7-8). What he can or cannot do is of no importance. What is important is only what God can and does do (cf. 1 Corinthians 3:7). The servant must only obey.

God never errs in choosing His servants (Jeremiah 1:7). He provides all whom He calls with the strength, courage, and help they need. Moreover, God’s promise of His presence will drive away his fear (cf. Haggai 1:13). It is not the custom of earthly princes to go with their envoys. But God goes with those He sends and is with them (Acts 18:9-10).

Jeremiah’s fear is another cause of his hesitation (Jeremiah 1:8; cf. Ezekiel 3:9). He will be mercilessly opposed and persecuted. But the LORD will protect him from the attacks of his enemies and give him the spiritual courage that he will need so badly. God provides for all the needs of those He calls into His service (Philippians 4:19).

As a tangible proof that the LORD gives Jeremiah the authority for his service, He touches his mouth (Jeremiah 1:9; cf. Isaiah 6:7). The question is not whether a person can speak well or not well, but whether he has lips touched by God, that is, consecrated lips. These Jeremiah now has. In this way he is inspired to speak God’s truth and the Divine message is made known to him. From this moment on, Jeremiah’s words will truly be God’s words and he will actually be the spokesman of God (cf. Isaiah 51:16; Ezekiel 2:8; Ezekiel 3:4; Exodus 4:12; Matthew 10:19; Luke 21:15).

Later, God makes His words fire in the mouth of Jeremiah (Jeremiah 5:14). That God will put His words in his mouth is something Moses says of the Prophet God will send in the future (Deuteronomy 18:18), which is the Lord Jesus. This is another proof that Jeremiah is a picture of the Lord Jesus as the great Prophet (cf. John 12:49).

The plucking up and breaking down is not done by an act, with a sword, but by His word (Jeremiah 1:10). His word, however, is a word that works, that does something, works something. His word, His speaking, is powerful. Jeremiah thinks of himself that he is just a youth, but God places him here above the kings of the nations. He will announce the rise and fall of empires and other kingdoms, not by any authority of his own, but as one who speaks for God.

The content of Jeremiah’s message is one of the most important passages in the book. He must speak of judgment and desolation, of overthrow and destruction. But as great and terrible as God’s judgments are, they are not judgments without mercy, for their purpose is restoration, blessing, and renewal. Therefore, Jeremiah must also speak of that.

God’s purposes in Jeremiah’s ministry are therefore twofold: destructive and constructive. God’s word is accompanied by power so that the prophet will accomplish these purposes (Isaiah 55:10-11). In Jeremiah’s ministry, the emphasis is undoubtedly on the destructive element. Four verbs are used to express this: 1. “To pluck up and 2. to break down, 3. to destroy and 4. to overthrow”.

Two verbs indicate the constructive and restorative element: 1. “To build and 2. to plant”.

In these activities we see the prophet engaged as a builder and a farmer (cf. 1 Corinthians 3:6-10).

Jeremiah 31:34

Calling of Jeremiah

Although Jeremiah 1:4 is a short verse, what it says is the heart of the prophetic experience. Jeremiah’s calling comes not in a vision, but by hearing the Divine word. It is instructive to compare his calling with that of Amos (Amos 7:10-17), Isaiah (Isaiah 6:1-10) and Ezekiel (Ezekiel 1:1-3; Ezekiel 2:1-8).

We can notice in Jeremiah 1:5 four actions of God toward His prophet. God has 1. known him, 2. formed him, 3. consecrated him, and 4. appointed him.

It is indeed encouraging for Jeremiah to know that God has specifically equipped him to carry out his mission. The awareness of this is not mere knowledge, but the experience of a relationship (cf. Amos 3:2a). God’s claim on his life takes precedence over all other relationships, as we see with the perfect Servant of the LORD, the Lord Jesus (Isaiah 49:1-5).

Jeremiah’s consecration is that he is set apart for a specific spiritual purpose. That is consecration. Here we see a biblical linkage of God’s foreknowledge and His consecration of the servant. It is important to see the order as well: 1. He is known by God. 2. Then he is formed by Him in the mother’s womb (cf. Psalms 139:13-16). The LORD is therefore his rightful Owner Who can use him as it pleases Him. 3. Next, He consecrates Jeremiah, that is, He sets him apart from all other Israelites. 4. Finally, we hear the goal of God’s purpose and action and that is to appoint him a prophet.

The emphasis is on the initiative of God and the sovereignty of His choice (cf. Romans 9:21). To which God has destined someone, He also calls him to do it. We see the same thing with John the baptist as with Jeremiah. John too was consecrated before his birth (Luke 1:13-17).

Jeremiah is appointed “a prophet to the nations”. He is appointed a prophet with a worldwide ministry, just as Paul later will be the apostle to the nations (Galatians 1:15-16). It also implies that Israel is in a sense counted among the nations. This is because it has turned away from the LORD so much that it has begun to behave like the nations. If they had separated themselves from them according to God’s purpose, they would not be counted among them (Numbers 23:9b).

What God says here of Jeremiah applies basically to every believer. Every child of God is known by Him (Galatians 4:9a) and is formed, consecrated and also appointed by Him to a specific ministry. Children of God do not blend into the crowd, but every child of God may realize that the attention of God is also directed to him or her personally.

Jeremiah looks at himself and judges himself as not qualified for that task (Jeremiah 1:6). We see a similar reaction in Moses (Exodus 4:10) and Gideon (Judges 6:15) when they are called by the LORD (cf. 1 Samuel 3:15b). Moses also says he cannot speak, but the background with him is unbelief. The LORD also tells Moses that He will put His words in his mouth. Jeremiah says he is too young. The word Jeremiah uses when he says he is “a youth” is the same word said of Zechariah (Zechariah 2:4).

The similarity between Moses, Gideon and Jeremiah is that they do not consider themselves capable of fulfilling the commission. The reason is that they look at themselves and not at Him Who gives them the commission. It is not about him who is sent, but about Him Who sends.

Jeremiah, with his great sensitivity, was the right person to be a prophet. No one could share in God’s feelings better than him. He has a heart that can sympathize with the condemned. Little could the young prophet at this time suspect how difficult, hopeless and heartbreaking his task would be.

The LORD’s answer basically means that Jeremiah should not think about himself at all (Jeremiah 1:7-8). What he can or cannot do is of no importance. What is important is only what God can and does do (cf. 1 Corinthians 3:7). The servant must only obey.

God never errs in choosing His servants (Jeremiah 1:7). He provides all whom He calls with the strength, courage, and help they need. Moreover, God’s promise of His presence will drive away his fear (cf. Haggai 1:13). It is not the custom of earthly princes to go with their envoys. But God goes with those He sends and is with them (Acts 18:9-10).

Jeremiah’s fear is another cause of his hesitation (Jeremiah 1:8; cf. Ezekiel 3:9). He will be mercilessly opposed and persecuted. But the LORD will protect him from the attacks of his enemies and give him the spiritual courage that he will need so badly. God provides for all the needs of those He calls into His service (Philippians 4:19).

As a tangible proof that the LORD gives Jeremiah the authority for his service, He touches his mouth (Jeremiah 1:9; cf. Isaiah 6:7). The question is not whether a person can speak well or not well, but whether he has lips touched by God, that is, consecrated lips. These Jeremiah now has. In this way he is inspired to speak God’s truth and the Divine message is made known to him. From this moment on, Jeremiah’s words will truly be God’s words and he will actually be the spokesman of God (cf. Isaiah 51:16; Ezekiel 2:8; Ezekiel 3:4; Exodus 4:12; Matthew 10:19; Luke 21:15).

Later, God makes His words fire in the mouth of Jeremiah (Jeremiah 5:14). That God will put His words in his mouth is something Moses says of the Prophet God will send in the future (Deuteronomy 18:18), which is the Lord Jesus. This is another proof that Jeremiah is a picture of the Lord Jesus as the great Prophet (cf. John 12:49).

The plucking up and breaking down is not done by an act, with a sword, but by His word (Jeremiah 1:10). His word, however, is a word that works, that does something, works something. His word, His speaking, is powerful. Jeremiah thinks of himself that he is just a youth, but God places him here above the kings of the nations. He will announce the rise and fall of empires and other kingdoms, not by any authority of his own, but as one who speaks for God.

The content of Jeremiah’s message is one of the most important passages in the book. He must speak of judgment and desolation, of overthrow and destruction. But as great and terrible as God’s judgments are, they are not judgments without mercy, for their purpose is restoration, blessing, and renewal. Therefore, Jeremiah must also speak of that.

God’s purposes in Jeremiah’s ministry are therefore twofold: destructive and constructive. God’s word is accompanied by power so that the prophet will accomplish these purposes (Isaiah 55:10-11). In Jeremiah’s ministry, the emphasis is undoubtedly on the destructive element. Four verbs are used to express this: 1. “To pluck up and 2. to break down, 3. to destroy and 4. to overthrow”.

Two verbs indicate the constructive and restorative element: 1. “To build and 2. to plant”.

In these activities we see the prophet engaged as a builder and a farmer (cf. 1 Corinthians 3:6-10).

Jeremiah 31:35

Calling of Jeremiah

Although Jeremiah 1:4 is a short verse, what it says is the heart of the prophetic experience. Jeremiah’s calling comes not in a vision, but by hearing the Divine word. It is instructive to compare his calling with that of Amos (Amos 7:10-17), Isaiah (Isaiah 6:1-10) and Ezekiel (Ezekiel 1:1-3; Ezekiel 2:1-8).

We can notice in Jeremiah 1:5 four actions of God toward His prophet. God has 1. known him, 2. formed him, 3. consecrated him, and 4. appointed him.

It is indeed encouraging for Jeremiah to know that God has specifically equipped him to carry out his mission. The awareness of this is not mere knowledge, but the experience of a relationship (cf. Amos 3:2a). God’s claim on his life takes precedence over all other relationships, as we see with the perfect Servant of the LORD, the Lord Jesus (Isaiah 49:1-5).

Jeremiah’s consecration is that he is set apart for a specific spiritual purpose. That is consecration. Here we see a biblical linkage of God’s foreknowledge and His consecration of the servant. It is important to see the order as well: 1. He is known by God. 2. Then he is formed by Him in the mother’s womb (cf. Psalms 139:13-16). The LORD is therefore his rightful Owner Who can use him as it pleases Him. 3. Next, He consecrates Jeremiah, that is, He sets him apart from all other Israelites. 4. Finally, we hear the goal of God’s purpose and action and that is to appoint him a prophet.

The emphasis is on the initiative of God and the sovereignty of His choice (cf. Romans 9:21). To which God has destined someone, He also calls him to do it. We see the same thing with John the baptist as with Jeremiah. John too was consecrated before his birth (Luke 1:13-17).

Jeremiah is appointed “a prophet to the nations”. He is appointed a prophet with a worldwide ministry, just as Paul later will be the apostle to the nations (Galatians 1:15-16). It also implies that Israel is in a sense counted among the nations. This is because it has turned away from the LORD so much that it has begun to behave like the nations. If they had separated themselves from them according to God’s purpose, they would not be counted among them (Numbers 23:9b).

What God says here of Jeremiah applies basically to every believer. Every child of God is known by Him (Galatians 4:9a) and is formed, consecrated and also appointed by Him to a specific ministry. Children of God do not blend into the crowd, but every child of God may realize that the attention of God is also directed to him or her personally.

Jeremiah looks at himself and judges himself as not qualified for that task (Jeremiah 1:6). We see a similar reaction in Moses (Exodus 4:10) and Gideon (Judges 6:15) when they are called by the LORD (cf. 1 Samuel 3:15b). Moses also says he cannot speak, but the background with him is unbelief. The LORD also tells Moses that He will put His words in his mouth. Jeremiah says he is too young. The word Jeremiah uses when he says he is “a youth” is the same word said of Zechariah (Zechariah 2:4).

The similarity between Moses, Gideon and Jeremiah is that they do not consider themselves capable of fulfilling the commission. The reason is that they look at themselves and not at Him Who gives them the commission. It is not about him who is sent, but about Him Who sends.

Jeremiah, with his great sensitivity, was the right person to be a prophet. No one could share in God’s feelings better than him. He has a heart that can sympathize with the condemned. Little could the young prophet at this time suspect how difficult, hopeless and heartbreaking his task would be.

The LORD’s answer basically means that Jeremiah should not think about himself at all (Jeremiah 1:7-8). What he can or cannot do is of no importance. What is important is only what God can and does do (cf. 1 Corinthians 3:7). The servant must only obey.

God never errs in choosing His servants (Jeremiah 1:7). He provides all whom He calls with the strength, courage, and help they need. Moreover, God’s promise of His presence will drive away his fear (cf. Haggai 1:13). It is not the custom of earthly princes to go with their envoys. But God goes with those He sends and is with them (Acts 18:9-10).

Jeremiah’s fear is another cause of his hesitation (Jeremiah 1:8; cf. Ezekiel 3:9). He will be mercilessly opposed and persecuted. But the LORD will protect him from the attacks of his enemies and give him the spiritual courage that he will need so badly. God provides for all the needs of those He calls into His service (Philippians 4:19).

As a tangible proof that the LORD gives Jeremiah the authority for his service, He touches his mouth (Jeremiah 1:9; cf. Isaiah 6:7). The question is not whether a person can speak well or not well, but whether he has lips touched by God, that is, consecrated lips. These Jeremiah now has. In this way he is inspired to speak God’s truth and the Divine message is made known to him. From this moment on, Jeremiah’s words will truly be God’s words and he will actually be the spokesman of God (cf. Isaiah 51:16; Ezekiel 2:8; Ezekiel 3:4; Exodus 4:12; Matthew 10:19; Luke 21:15).

Later, God makes His words fire in the mouth of Jeremiah (Jeremiah 5:14). That God will put His words in his mouth is something Moses says of the Prophet God will send in the future (Deuteronomy 18:18), which is the Lord Jesus. This is another proof that Jeremiah is a picture of the Lord Jesus as the great Prophet (cf. John 12:49).

The plucking up and breaking down is not done by an act, with a sword, but by His word (Jeremiah 1:10). His word, however, is a word that works, that does something, works something. His word, His speaking, is powerful. Jeremiah thinks of himself that he is just a youth, but God places him here above the kings of the nations. He will announce the rise and fall of empires and other kingdoms, not by any authority of his own, but as one who speaks for God.

The content of Jeremiah’s message is one of the most important passages in the book. He must speak of judgment and desolation, of overthrow and destruction. But as great and terrible as God’s judgments are, they are not judgments without mercy, for their purpose is restoration, blessing, and renewal. Therefore, Jeremiah must also speak of that.

God’s purposes in Jeremiah’s ministry are therefore twofold: destructive and constructive. God’s word is accompanied by power so that the prophet will accomplish these purposes (Isaiah 55:10-11). In Jeremiah’s ministry, the emphasis is undoubtedly on the destructive element. Four verbs are used to express this: 1. “To pluck up and 2. to break down, 3. to destroy and 4. to overthrow”.

Two verbs indicate the constructive and restorative element: 1. “To build and 2. to plant”.

In these activities we see the prophet engaged as a builder and a farmer (cf. 1 Corinthians 3:6-10).

Jeremiah 31:36

Calling of Jeremiah

Although Jeremiah 1:4 is a short verse, what it says is the heart of the prophetic experience. Jeremiah’s calling comes not in a vision, but by hearing the Divine word. It is instructive to compare his calling with that of Amos (Amos 7:10-17), Isaiah (Isaiah 6:1-10) and Ezekiel (Ezekiel 1:1-3; Ezekiel 2:1-8).

We can notice in Jeremiah 1:5 four actions of God toward His prophet. God has 1. known him, 2. formed him, 3. consecrated him, and 4. appointed him.

It is indeed encouraging for Jeremiah to know that God has specifically equipped him to carry out his mission. The awareness of this is not mere knowledge, but the experience of a relationship (cf. Amos 3:2a). God’s claim on his life takes precedence over all other relationships, as we see with the perfect Servant of the LORD, the Lord Jesus (Isaiah 49:1-5).

Jeremiah’s consecration is that he is set apart for a specific spiritual purpose. That is consecration. Here we see a biblical linkage of God’s foreknowledge and His consecration of the servant. It is important to see the order as well: 1. He is known by God. 2. Then he is formed by Him in the mother’s womb (cf. Psalms 139:13-16). The LORD is therefore his rightful Owner Who can use him as it pleases Him. 3. Next, He consecrates Jeremiah, that is, He sets him apart from all other Israelites. 4. Finally, we hear the goal of God’s purpose and action and that is to appoint him a prophet.

The emphasis is on the initiative of God and the sovereignty of His choice (cf. Romans 9:21). To which God has destined someone, He also calls him to do it. We see the same thing with John the baptist as with Jeremiah. John too was consecrated before his birth (Luke 1:13-17).

Jeremiah is appointed “a prophet to the nations”. He is appointed a prophet with a worldwide ministry, just as Paul later will be the apostle to the nations (Galatians 1:15-16). It also implies that Israel is in a sense counted among the nations. This is because it has turned away from the LORD so much that it has begun to behave like the nations. If they had separated themselves from them according to God’s purpose, they would not be counted among them (Numbers 23:9b).

What God says here of Jeremiah applies basically to every believer. Every child of God is known by Him (Galatians 4:9a) and is formed, consecrated and also appointed by Him to a specific ministry. Children of God do not blend into the crowd, but every child of God may realize that the attention of God is also directed to him or her personally.

Jeremiah looks at himself and judges himself as not qualified for that task (Jeremiah 1:6). We see a similar reaction in Moses (Exodus 4:10) and Gideon (Judges 6:15) when they are called by the LORD (cf. 1 Samuel 3:15b). Moses also says he cannot speak, but the background with him is unbelief. The LORD also tells Moses that He will put His words in his mouth. Jeremiah says he is too young. The word Jeremiah uses when he says he is “a youth” is the same word said of Zechariah (Zechariah 2:4).

The similarity between Moses, Gideon and Jeremiah is that they do not consider themselves capable of fulfilling the commission. The reason is that they look at themselves and not at Him Who gives them the commission. It is not about him who is sent, but about Him Who sends.

Jeremiah, with his great sensitivity, was the right person to be a prophet. No one could share in God’s feelings better than him. He has a heart that can sympathize with the condemned. Little could the young prophet at this time suspect how difficult, hopeless and heartbreaking his task would be.

The LORD’s answer basically means that Jeremiah should not think about himself at all (Jeremiah 1:7-8). What he can or cannot do is of no importance. What is important is only what God can and does do (cf. 1 Corinthians 3:7). The servant must only obey.

God never errs in choosing His servants (Jeremiah 1:7). He provides all whom He calls with the strength, courage, and help they need. Moreover, God’s promise of His presence will drive away his fear (cf. Haggai 1:13). It is not the custom of earthly princes to go with their envoys. But God goes with those He sends and is with them (Acts 18:9-10).

Jeremiah’s fear is another cause of his hesitation (Jeremiah 1:8; cf. Ezekiel 3:9). He will be mercilessly opposed and persecuted. But the LORD will protect him from the attacks of his enemies and give him the spiritual courage that he will need so badly. God provides for all the needs of those He calls into His service (Philippians 4:19).

As a tangible proof that the LORD gives Jeremiah the authority for his service, He touches his mouth (Jeremiah 1:9; cf. Isaiah 6:7). The question is not whether a person can speak well or not well, but whether he has lips touched by God, that is, consecrated lips. These Jeremiah now has. In this way he is inspired to speak God’s truth and the Divine message is made known to him. From this moment on, Jeremiah’s words will truly be God’s words and he will actually be the spokesman of God (cf. Isaiah 51:16; Ezekiel 2:8; Ezekiel 3:4; Exodus 4:12; Matthew 10:19; Luke 21:15).

Later, God makes His words fire in the mouth of Jeremiah (Jeremiah 5:14). That God will put His words in his mouth is something Moses says of the Prophet God will send in the future (Deuteronomy 18:18), which is the Lord Jesus. This is another proof that Jeremiah is a picture of the Lord Jesus as the great Prophet (cf. John 12:49).

The plucking up and breaking down is not done by an act, with a sword, but by His word (Jeremiah 1:10). His word, however, is a word that works, that does something, works something. His word, His speaking, is powerful. Jeremiah thinks of himself that he is just a youth, but God places him here above the kings of the nations. He will announce the rise and fall of empires and other kingdoms, not by any authority of his own, but as one who speaks for God.

The content of Jeremiah’s message is one of the most important passages in the book. He must speak of judgment and desolation, of overthrow and destruction. But as great and terrible as God’s judgments are, they are not judgments without mercy, for their purpose is restoration, blessing, and renewal. Therefore, Jeremiah must also speak of that.

God’s purposes in Jeremiah’s ministry are therefore twofold: destructive and constructive. God’s word is accompanied by power so that the prophet will accomplish these purposes (Isaiah 55:10-11). In Jeremiah’s ministry, the emphasis is undoubtedly on the destructive element. Four verbs are used to express this: 1. “To pluck up and 2. to break down, 3. to destroy and 4. to overthrow”.

Two verbs indicate the constructive and restorative element: 1. “To build and 2. to plant”.

In these activities we see the prophet engaged as a builder and a farmer (cf. 1 Corinthians 3:6-10).

Jeremiah 31:37

Calling of Jeremiah

Although Jeremiah 1:4 is a short verse, what it says is the heart of the prophetic experience. Jeremiah’s calling comes not in a vision, but by hearing the Divine word. It is instructive to compare his calling with that of Amos (Amos 7:10-17), Isaiah (Isaiah 6:1-10) and Ezekiel (Ezekiel 1:1-3; Ezekiel 2:1-8).

We can notice in Jeremiah 1:5 four actions of God toward His prophet. God has 1. known him, 2. formed him, 3. consecrated him, and 4. appointed him.

It is indeed encouraging for Jeremiah to know that God has specifically equipped him to carry out his mission. The awareness of this is not mere knowledge, but the experience of a relationship (cf. Amos 3:2a). God’s claim on his life takes precedence over all other relationships, as we see with the perfect Servant of the LORD, the Lord Jesus (Isaiah 49:1-5).

Jeremiah’s consecration is that he is set apart for a specific spiritual purpose. That is consecration. Here we see a biblical linkage of God’s foreknowledge and His consecration of the servant. It is important to see the order as well: 1. He is known by God. 2. Then he is formed by Him in the mother’s womb (cf. Psalms 139:13-16). The LORD is therefore his rightful Owner Who can use him as it pleases Him. 3. Next, He consecrates Jeremiah, that is, He sets him apart from all other Israelites. 4. Finally, we hear the goal of God’s purpose and action and that is to appoint him a prophet.

The emphasis is on the initiative of God and the sovereignty of His choice (cf. Romans 9:21). To which God has destined someone, He also calls him to do it. We see the same thing with John the baptist as with Jeremiah. John too was consecrated before his birth (Luke 1:13-17).

Jeremiah is appointed “a prophet to the nations”. He is appointed a prophet with a worldwide ministry, just as Paul later will be the apostle to the nations (Galatians 1:15-16). It also implies that Israel is in a sense counted among the nations. This is because it has turned away from the LORD so much that it has begun to behave like the nations. If they had separated themselves from them according to God’s purpose, they would not be counted among them (Numbers 23:9b).

What God says here of Jeremiah applies basically to every believer. Every child of God is known by Him (Galatians 4:9a) and is formed, consecrated and also appointed by Him to a specific ministry. Children of God do not blend into the crowd, but every child of God may realize that the attention of God is also directed to him or her personally.

Jeremiah looks at himself and judges himself as not qualified for that task (Jeremiah 1:6). We see a similar reaction in Moses (Exodus 4:10) and Gideon (Judges 6:15) when they are called by the LORD (cf. 1 Samuel 3:15b). Moses also says he cannot speak, but the background with him is unbelief. The LORD also tells Moses that He will put His words in his mouth. Jeremiah says he is too young. The word Jeremiah uses when he says he is “a youth” is the same word said of Zechariah (Zechariah 2:4).

The similarity between Moses, Gideon and Jeremiah is that they do not consider themselves capable of fulfilling the commission. The reason is that they look at themselves and not at Him Who gives them the commission. It is not about him who is sent, but about Him Who sends.

Jeremiah, with his great sensitivity, was the right person to be a prophet. No one could share in God’s feelings better than him. He has a heart that can sympathize with the condemned. Little could the young prophet at this time suspect how difficult, hopeless and heartbreaking his task would be.

The LORD’s answer basically means that Jeremiah should not think about himself at all (Jeremiah 1:7-8). What he can or cannot do is of no importance. What is important is only what God can and does do (cf. 1 Corinthians 3:7). The servant must only obey.

God never errs in choosing His servants (Jeremiah 1:7). He provides all whom He calls with the strength, courage, and help they need. Moreover, God’s promise of His presence will drive away his fear (cf. Haggai 1:13). It is not the custom of earthly princes to go with their envoys. But God goes with those He sends and is with them (Acts 18:9-10).

Jeremiah’s fear is another cause of his hesitation (Jeremiah 1:8; cf. Ezekiel 3:9). He will be mercilessly opposed and persecuted. But the LORD will protect him from the attacks of his enemies and give him the spiritual courage that he will need so badly. God provides for all the needs of those He calls into His service (Philippians 4:19).

As a tangible proof that the LORD gives Jeremiah the authority for his service, He touches his mouth (Jeremiah 1:9; cf. Isaiah 6:7). The question is not whether a person can speak well or not well, but whether he has lips touched by God, that is, consecrated lips. These Jeremiah now has. In this way he is inspired to speak God’s truth and the Divine message is made known to him. From this moment on, Jeremiah’s words will truly be God’s words and he will actually be the spokesman of God (cf. Isaiah 51:16; Ezekiel 2:8; Ezekiel 3:4; Exodus 4:12; Matthew 10:19; Luke 21:15).

Later, God makes His words fire in the mouth of Jeremiah (Jeremiah 5:14). That God will put His words in his mouth is something Moses says of the Prophet God will send in the future (Deuteronomy 18:18), which is the Lord Jesus. This is another proof that Jeremiah is a picture of the Lord Jesus as the great Prophet (cf. John 12:49).

The plucking up and breaking down is not done by an act, with a sword, but by His word (Jeremiah 1:10). His word, however, is a word that works, that does something, works something. His word, His speaking, is powerful. Jeremiah thinks of himself that he is just a youth, but God places him here above the kings of the nations. He will announce the rise and fall of empires and other kingdoms, not by any authority of his own, but as one who speaks for God.

The content of Jeremiah’s message is one of the most important passages in the book. He must speak of judgment and desolation, of overthrow and destruction. But as great and terrible as God’s judgments are, they are not judgments without mercy, for their purpose is restoration, blessing, and renewal. Therefore, Jeremiah must also speak of that.

God’s purposes in Jeremiah’s ministry are therefore twofold: destructive and constructive. God’s word is accompanied by power so that the prophet will accomplish these purposes (Isaiah 55:10-11). In Jeremiah’s ministry, the emphasis is undoubtedly on the destructive element. Four verbs are used to express this: 1. “To pluck up and 2. to break down, 3. to destroy and 4. to overthrow”.

Two verbs indicate the constructive and restorative element: 1. “To build and 2. to plant”.

In these activities we see the prophet engaged as a builder and a farmer (cf. 1 Corinthians 3:6-10).

Jeremiah 31:38

Vision of a Rod of an Almond Tree

Then in two pictures the LORD gives two confirmations of his calling (Jeremiah 1:11-16). These are the first two pictures of the many pictures we have in this book. These two were probably shown to him shortly after his calling. Both visions are uncomplicated and explained, both involve judgment. In order to speak, a prophet, in addition to being able to listen, must also be able to see. A prophet must also be a ‘seer’.

The first picture is that of a rod of an almond tree (Jeremiah 1:11). Jeremiah sees in a vision the picture of a rod of an almond tree. Someone like Jeremiah, who knows Hebrew, immediately understands the meaning. It is a play on words with the word “watchful”, for in Hebrew the word “almond” is almost the same as “watchful”. A rod of an almond tree is also a watchful one. While it is still winter, the rod of an almond tree already begins to bloom, giving the message, as it were, that spring will soon come. The tree is also called shekedh in Hebrew, a word that means ‘the hasty tree’.

Just as a rod of an almond tree holds the message of the coming spring, God’s Word holds the message of the coming judgment. The LORD watches over His word to bring judgment on Israel’s sins. He also watches over His word to bless them after the judgment (Jeremiah 31:28).

What the past prophets have said will come, it is about to happen. Judgment is at the door. God is ready to act because He knows the state of the world. The “rod”, maqqel, here symbolizes judgment that will soon come on Israel (cf. Habakkuk 2:3). This judgment will come through the Lord Jesus (cf. Hebrews 10:37).

The LORD praises Jeremiah for looking closely and giving a correct answer. He has seen a ‘hasty tree’. God then declares that He is watching to fulfill His word soon and is going to work immediately to do so (Jeremiah 1:12). Jeremiah will prophesy and experience the fulfillment himself.

Jeremiah 31:39

Vision of a Rod of an Almond Tree

Then in two pictures the LORD gives two confirmations of his calling (Jeremiah 1:11-16). These are the first two pictures of the many pictures we have in this book. These two were probably shown to him shortly after his calling. Both visions are uncomplicated and explained, both involve judgment. In order to speak, a prophet, in addition to being able to listen, must also be able to see. A prophet must also be a ‘seer’.

The first picture is that of a rod of an almond tree (Jeremiah 1:11). Jeremiah sees in a vision the picture of a rod of an almond tree. Someone like Jeremiah, who knows Hebrew, immediately understands the meaning. It is a play on words with the word “watchful”, for in Hebrew the word “almond” is almost the same as “watchful”. A rod of an almond tree is also a watchful one. While it is still winter, the rod of an almond tree already begins to bloom, giving the message, as it were, that spring will soon come. The tree is also called shekedh in Hebrew, a word that means ‘the hasty tree’.

Just as a rod of an almond tree holds the message of the coming spring, God’s Word holds the message of the coming judgment. The LORD watches over His word to bring judgment on Israel’s sins. He also watches over His word to bless them after the judgment (Jeremiah 31:28).

What the past prophets have said will come, it is about to happen. Judgment is at the door. God is ready to act because He knows the state of the world. The “rod”, maqqel, here symbolizes judgment that will soon come on Israel (cf. Habakkuk 2:3). This judgment will come through the Lord Jesus (cf. Hebrews 10:37).

The LORD praises Jeremiah for looking closely and giving a correct answer. He has seen a ‘hasty tree’. God then declares that He is watching to fulfill His word soon and is going to work immediately to do so (Jeremiah 1:12). Jeremiah will prophesy and experience the fulfillment himself.

Jeremiah 31:40

Vision of the Boiling Pot

The word of the LORD comes to Jeremiah “a second time” (Jeremiah 1:13). That there is mention of a “second time” shows that the first and second visions are closely related. The first deals with the time of judgment, the second with the direction and nature of the coming disaster. Again the LORD asks what Jeremiah sees. His answer is: “I see a boiling pot, facing away from the north.”

That can only mean disaster (cf. Ezekiel 11:3; Micah 3:3). Here it is about Babylon, the great enemy from the north. Although Babylon lies east of Judah, her armies – like all the armies from Asia – will invade Israel from the north because of the impassable Arabian wilderness. Here this great enemy from the north is mentioned for the first time.

Into the boiling pot will be thrown the disobedient of God’s people. The pot is comparable to the fiery furnace of Egypt (Genesis 15:17), where Israel was oppressed so violently and for so long. Nebuchadnezzar, the king of Babylon, will be the new oppressor. It also refers to the distant future, when the nations will go to war against Jerusalem (Zechariah 14:1-2).

The LORD explains the vision (Jeremiah 1:14). The boiling pot, appearing with its open side from the north, represents the calamity that will be poured out on the whole land of Judah. In boiling anger the armies of the king of Babylon will come upon the land. That invasion will culminate in victory for the enemy. Jeremiah sees it happening here in a vision.

In reality, nothing is yet seen of the power of Babylon and it will be another 40 years before the fulfillment of this vision will take place. But it will happen, for the LORD Himself will call Babylon from the north to go up against His people (Jeremiah 1:15). Nebuchadnezzar’s armies will come and overwhelm Jerusalem. His princes will set their thrones at the entrance of the gates of the city (Jeremiah 39:3). The gate is the place of public affairs, where justice is spoken (Rth 4:1-10). If the enemy rules there, it means the complete subjugation of the city. The walls will offer no protection whatsoever. What is true of Jerusalem is true of all the cities of Judah.

From the beginning of his ministry, Jeremiah is a preacher of judgment. As Isaiah speaks of the LORD’s redemption, Ezekiel of the LORD’s glory, and Daniel of the LORD’s kingdom, so Jeremiah incessantly proclaims the LORD’s judgment (Jeremiah 1:16). The cause of the judgments, “all their wickedness”, which the LORD pronounces on Judah – and Jeremiah is to communicate them to all the land – has three parts, namely, 1. “that they have forsaken Me and 2. have offered sacrifices to other gods and 3. worshiped the works of their own hands”.

Forsaking the LORD opens the door to every form of idolatry, which is worshiping something or someone other than Him. Offering sacrifices to other gods is essentially paying homage to demons (1 Corinthians 10:20). The idols themselves are nothing but works of their hands, pieces of gold or silver or wood or stone. The folly of kneeling down before a piece of material will still be sarcastically brought to the attention of the people by Jeremiah (Jeremiah 10:1-16).