JEREMIAH has been called the weeping prophet, so much did he (no doubt by the Spirit of Christ) enter into the sorrows of his own people, and also into the terrible judgments he, in the faithful discharge of his prophetic functions, was called on to utter. His prophecies were especially concerning Judah and the surrounding nations, though the dark scene then present was lighted up with the hope of all Israel’s establishment in blessing in their own land, on the ground of the “everlasting covenant.” But with all this he did not, like Isaiah, treat of the personal glory, sufferings, atoning work, and ways of the Messiah. He was before the people warning and predicting judgments, and often suffering in consequence, for more than forty years.
The prophet from the first felt his weakness and insufficiency for the work. Its arduousness, and need of more than ordinary courage, must have been very manifest, especially when he considered how deeply the people had revolted, and what severe judgments awaited them. God, however, in His never-failing kindness, so considered his servant’s plea of weakness, as to assure him that He would strengthen and deliver him, and that he should be an iron pillar and brazen walls against the whole land.
God’s words were precious to Jeremiah. He says, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of my heart” (chapter 15:16); and, from the many quotations he makes from the Scriptures he then had recourse to, it is evident that he not only waited on God for fresh revelations, but diligently addicted himself to the study of what had been already written. The book shows how knowledge thus gained was used by the Holy Ghost in the prophet’s service, and is another witness to us, that those whom God uses and honors in His work, heartily acknowledge the value and authority of Scripture. His confidence, too, in God’s faithfulness to His own word shone forth every now and then very brightly. The purchase of the field of Hananeel strikingly illustrates this.
Jeremiah strikes at the root of the people’s iniquity at the outset of his ministry. He says, “My people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, which can hold no water.” (Jeremiah 2:1313For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water. (Jeremiah 2:13).) This has always been the source of ruin. From this to the end of the sixth chapter he exposes the general characteristics of their corruption, and among them may be noticed these two things, — no one seeking the truth, and none executing judgment. He most touchingly entreats them to acknowledge their iniquity, and return to Jehovah.
From the seventh to the tenth chapter he promises that they shall dwell in the land if they choose God’s ways, though he charges them with idolatry. His distress at their condition causes him to cry out, “Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!” (9:1.) But he is moved to predict the most terrible judgments, while exposing the folly of their falling down to idols, the work of cunning men like the heathen. (chapter 7-10)
In the eleventh and twelfth chapters, he charges them with covenant breaking, thus exposing them to God’s judgments, when they shall cry unto the gods to whom they have offered incense, but they shall not save them. Jeremiah is not to pray for them. (11:14.) Though God has forsaken His house, and given His dearly-beloved into the hand of her enemies, yet He will by and by return and have compassion on them, and bring them again every man to his heritage, and every man to his land. (chapter 12)
The prophet is next shown by a linen girdle, which he hid in Euphrates, the thorough ruin and unprofitable state of Judah, whose pride God purposes to humble. (chapter 13)
By the famine, the prophet’s heart is so touched that he most feelingly intercedes for the people; but he is told that even if Moses and Samuel stood before God, it would not hinder His casting them out of His sight.
Jeremiah feels himself to be a man of strife; but God’s word is precious to his soul, and he is taught that the only path for the faithful is separation. (15:16,19.) Decision on this point is so practically enforced, that he is neither to go into the house of mourning or feasting with them. (16:5-8.) The seventeenth chapter sets forth the blessedness of the path of faith.
In the potter’s house the prophet was shown that God could do as He pleased with His own, only coupled with it was the promise of blessing to them if they obeyed His voice and turned from their evil way. (chapters 18:1-8.)
We next have the judgment of Jerusalem. (chapter 19:20.) From chapters twenty-one to twenty-four, judgment is pronounced on the royal descendants of David, Zedekiah, Shallum, Coniah, and Jehoiakim; but the days will come when God will raise unto David a righteous branch, and “in those days Judah shall be saved, and Israel shall dwell safely: and this is the name wherewith He shall be called, THE LORD OUR RIGHTEOUSNESS.” (23:6.) This is still future. There is now no hope of Judah’s escaping being carried away into Babylon; but the captivity is to be limited to seventy years. The cup of fury is now to be drank by the nations, beginning first with Judah. At the end of the seventy years the King of Babylon is to be punished, and the land to become a perpetual desolation.
It is important to notice here that the government of the world is given to the King of Babylon because of Judah’s unfaithfulness. But Babylon failed at once, not only by oppressing God’s people, but in commanding all people to be idolaters; for Nebuchadnezzar made an image of gold, and commanded all nations to fall down to it. These things called afterward for God’s judgment upon it.
But to return. The prophet is now commanded to say to his people, that if they do not hearken to God’s word, He will make their city a curse to all the nations of the earth. (chapter 26:6.) He informs them that they must bow to Nebuchadnezzar, God’s servant, to seek the peace of the city whither they are carried away captive, and that when they turn to God with all their heart, He will be found of them. (chapter 27–29) The next four chapters are occupied with the most gracious promises of mercy, and of future restoration and blessing in the last days, on new covenant ground, and in connection with the Branch of Righteousness which shall grow up unto David. (chapter 30–33)
Jeremiah again declares that Nebuchadnezzar shall fight against Jerusalem, take it, and burn it with fire, and that the cities of Judah shall be desolate, without an inhabitant. (chapter 34) The house of the Rechabites is commended and blessed for their obedience to their father. (chapter 35) A curse is pronounced on Jehoiakim for burning the prophet’s roll—God’s word. (chapter 36) Jeremiah is imprisoned in a dungeon for his faithfulness for many days; but through the kind intervention of Ebed-melech, an Ethiopian, he is drawn up out of the dungeon with cords, but remained in the court of the prison till Jerusalem was taken. (chapter 38)
From chapters thirty-nine to forty-three we have the account of Nebuchadnezzar taking Jerusalem, carrying Judah away into captivity, except a few of the poor whom he left, and gave vineyards and fields. He gave special charge to do Jeremiah no harm, but to look well to him. The state of confusion with those who were left in the land is then recorded, their opposition to the prophet’s counsel and warning, and their fleeing into Egypt, where Johann carried captive Jeremiah and Baruch. In this way was brought to pass the judgments God pronounced, until an end of them had been made by the sword and by famine. (chapter 44) Baruch’s life is given him for a prey. (chapter 45) We have then the prophecies of Jeremiah concerning the judgments to fall on the Gentile nations, and lastly on Babylon. The last chapter is not by Jeremiah.