Welcome to the amazing story of an amazing Prophet JEREMIAH
INTRODUCTION. The first half of the name has been variously interpreted as meaning “casts,” “exalts,” “establishes,” etc. Hence “Jeremiah” may mean “Yahweh establishes,” or “Yahweh casts,” etc.
The opening words of the prophecy constitute a title to the book: “The words of Jeremiah.” In the LXX the opening phrase reads: “The word of God that came to Jeremiah,” which is similar to the introductory phrases commonly used in other prophetic books of the OT (see Eze. 1:3; Hosea 1:1; Joel 1:1; etc.).
2. Authorship.—Jeremiah was the author of at least the major portion of the book. The actual writing was done by his trusted secretary, Baruch, the son of Neriah (see ch. 36:4, 27, 28, 32). Baruch may also have collected, edited, and preserved the material in the book, and may possibly have contributed to the biographical narratives it contains.
His position as “the scribe” and secretary of Jeremiah implies that Baruch was well educated. According to Josephus (Antiquities x. 9. 1), Baruch came from a distinguished family in Judah. It appears that his brother was Zedekiah’s quartermaster, who went with the king to Babylon (see on Jer. 51:59). His high character and influence are shown by the fact that the remnant who wished to flee to Egypt charged Baruch with influencing the prophet against them (see ch. 43:3), also by the fact that some spurious writings were later issued under his name.
One of these, the book of Baruch, is found in the Apocrypha. Ever loyal to Jeremiah, he went with him to the land of Egypt when the prophet was forced to accompany the remnant of Judah to that land (see ch. 43:5–7).
The closing chapter of the book (ch. 52) consists of a historical summary—not a prophecy—that extends to a time far beyond the known ministry of Jeremiah, and that was probably written by a later hand. Whoever the writer may have been, he was careful to make it clear that this chapter was not the work of the prophet Jeremiah. Before adding this historical appendix he wrote, “Thus far are the words of Jeremiah” (ch. 51:64).
The book of Jeremiah itself contains an account of how the first two editions of this prophecy were written (see ch. 36). For more than a score of years Jeremiah had been seeking to persuade the people of Judah to turn to God with real heart religion. In the fourth year of Jehoiakim (604 b.c.) he was commanded by God to put the main substance of his preaching into writing so that it could be read publicly by his secretary (ch. 36:1, 2).
In response to this command, Jeremiah dictated to Baruch the words of the first edition on a roll of parchment (ch. 36:1–4, 17, 18; PK 432). Baruch was then given the dangerous task of reading these words to the people in the Temple on a fast day (ch. 36:5–8).
Later, when one of Jehoiakim’s officers, Jehudi, read the scroll to the king, Jehoiakim angrily snatched it, cut it with a penknife, and threw it into the fire (ch. 36:20–23). This made necessary the rewriting of the earlier messages (see ch. 36:27, 28, 32). Again, Baruch wrote the words at the dictation of Jeremiah. This second copy was a new and larger edition, containing not only the former messages, but additional messages as well (see ch. 36:32).
The book of Jeremiah strikingly reveals the rich personality of its author. His exquisitely sensitive nature is reflected in a number of passages which have been called his “confessions” (chs. 11:18–23; 12:1–5; 15:10–18; 17:14–18; 18:18–23; 20:7–18; cf. chs. 1:4–10; 6:11; 8:21 to 9:1). These passages give us a spiritual autobiography of this man of God. Jeremiah was naturally shy and retiring, and frequently struggled with great inner conflicts. But through divine power he developed a spiritual courage that made him a mighty hero for God.
In addition to this group of deeply personal passages the book of Jeremiah contains a series of biographical and historical narratives. More can be known of the life and ministry of Jeremiah than of the life and ministry of the writers of the other prophetic books. In fact one scholar, A. B. Davidson, has affirmed that this book “does not so much teach religious truths as present a religious personality” (Hastings, Dictionary of the Bible, vol. 2, p. 576).
Jeremiah’s call to the prophetic office came in 627/626 b.c., the 13th year of Josiah’s reign (ch. 1:2; see pp. 18, 19). Soon thereafter God bade the prophet to preach in Jerusalem (ch. 2:2). He did not confine his ministry to Jerusalem, but conducted a preaching tour through the cities of Judah (ch. 11:6; PK 428). Upon his return to Anathoth his fellow townsmen formed a plot to take his life (ch. 11:18–23).
To escape these persecutions, he seems to have transferred his residence to Jerusalem. Here another attempt was made on his life. His bold prediction in the beginning of the reign of Jehoiakim, son of Josiah, that the Temple would become like Shiloh, angered the priests, false prophets, and people in Jerusalem, and they demanded that Jeremiah be put to death (ch. 26:6–11). However, the princes arose to his defence (ch. 26:16).
Later, when Nebuchadnezzar’s army withdrew from the final siege of Jerusalem for a time to meet the threat posed by the approach of the king of Egypt, Jeremiah was arrested when he attempted to go to Anathoth (ch. 37:11–15).
The prophet was accused of deserting to the Chaldeans and was again beaten and imprisoned. In fact he nearly lost his life in the miry dungeon of Malchiah (see ch. 38:6), but was rescued by Ebed-melech the Ethiopian (see ch. 38:7–13). However, Zedekiah apparently kept him in prison, where he remained until Jerusalem fell (ch. 38:14–28).
After the desolation of Jerusalem, Nebuchadnezzar gave the prophet his freedom and allowed him the choice of remaining in Palestine or accompanying the captives to Babylon (see ch. 40:1–5). Jeremiah chose to remain with the remnant in Palestine, under their newly appointed governor, Gedaliah (ch. 40:6).
After the murder of Gedaliah a remnant of the Jews under Johanan fled to Egypt, contrary to Jeremiah’s advice, and took the prophet with them (chs. 42; 43). There at Tahpanhes, Jeremiah predicted the invasion of Egypt by Nebuchadnezzar (ch. 43:8–13), and gave his last message of warning to the Jews who had fled there (ch. 44). It was apparently in this foreign land that the career of the great prophet came to an end.
3. Historical Setting.—During the early days of Jeremiah’s ministry three great powers, Assyria, Egypt, and Babylon, were struggling for supremacy. Under Ashurbanipal (669–627? b.c.) Assyria had reached its peak, and was now on the decline). Egypt had thrown off the Assyrian yoke and was endeavouring to regain its former dominance in Near Eastern affairs). With Nabopolassar’s accession to the throne of Babylon in 626 b.c., the rise to power of the Neo-Babylonian Empire began.
The fate of Assyria was sealed by the fall of Nineveh (612 b.c.), and the new Babylonian Empire became the dominant power in Western Asia. Under Necho II, Egypt challenged the sudden rise of Babylon to power. Nebuchadnezzar II, Nabopolassar’s son, successfully met that challenge at the battle of Carchemish, 605 b.c., and Babylon replaced Assyria as a world empire).
Jeremiah, during the last 40 years of Judah’s existence as a kingdom, bore messages of reform and revival to five kings: Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah. A brief summary of each reign follows:
a. Josiah (640–609 b.c.). After more than a half century of moral and spiritual deterioration under Manasseh (see 2 Kings 21:1–18; 2 Chron. 33:1–20) and Amon (see 2 Kings 21:19–25; 2 Chron. 33:21–25), Judah had once again a king noted for his piety and religious zeal for God. Josiah was only eight years of age when he began to reign (2 Kings 22:1). When he was only about 20 years of age, he introduced several reforms, abolishing first the high places of idol worship (see 2 Chron. 34:3).
He was aided in his work by Jeremiah, who received his call to public ministry in the king’s 13th year. Josiah aimed to rid the land of idolatry by force and to re-establish the worship of God (2 Chron. 34). In connection with the cleansing and repairing of the Temple in the 18th year of Josiah’s reign, a copy of “the book of the law” was discovered (2 Kings 22:3–20).
The discovery led to an intensification of Josiah’s reform movement throughout the land. This reform was even extended to former territory of the northern kingdom (2 Kings 23:15–20; 2 Chron. 34:6, 7), the decline of the Assyrian Empire making such an extension possible.
King Josiah met an untimely death because of his presumptuous interference with Necho II of Egypt at Megiddo, 609 b.c. His death was a real loss to the nation and he was deeply mourned by the people of Judah (2 Chron. 35:24, 25).
b. Jehoahaz (609 b.c.). Also known as Shallum (see on 1 Chron. 3:15). After Josiah died the people of the land placed Jehoahaz on the throne, presumably because of his pro-Babylonian sympathies (see on 2 Kings 23:30; 2 Chron. 36:1). After Jehoahaz had reigned only three months Necho II, evidently returning from his campaign to the north, deposed him and carried him to Egypt, where he died (see 2 Kings 23:31–34; Jer. 22:10–12).
c. Jehoiakim (609–598 b.c.). Earlier called Eliakim (2 Kings 23:34). After deposing Jehoahaz, Necho II placed Jehoiakim, second son of Josiah (see on 1 Chron. 3:15), on the throne (2 Kings 23:34). Judah was now under Egyptian suzerainty and paid a heavy tribute for Egyptian friendship (see on 2 Kings 23:35). In 605 b.c. Nebuchadnezzar invaded Palestine, took part of the Temple vessels, and deported some of the royal family and nobility to Babylon.
Among these captives were Daniel and his three companions (see Dan. 1:1–6). Jehoiakim was thus forced to switch his allegiance from Egypt to Babylon. At that time, in the battle of Carchemish, Egypt was severely beaten, and Necho II made a hasty retreat to Egypt with the remnant of his army.
Despite solemn assurances of fidelity to Babylon (see 2 Kings 24:1), Jehoiakim, who was pro-Egyptian at heart, openly rebelled in 598 b.c. This led to the second invasion of Judah and the capture and death of Jehoiakim. The king seems to have met a tragic end (see on 2 Kings 24:5).
d. Jehoiachin (598–597 b.c.). Also called Coniah (Jer. 22:24) and Jeconiah (1 Chron. 3:16; Jer. 24:1). After a brief reign of some three months this son and successor of Jehoiakim surrendered to the besieging Babylonians and was deported to Babylon with his mother, wives, sons, and palace officials (see 2 Kings 24:10–16). Ten thousand captives were taken to Babylon in this second deportation, which included the chief men and the craftsmen of the city. The prophet Ezekiel was among these captives (see Eze. 1:1–3).
During at least a part of the time, Jehoiachin was kept in prison, from which, in the 37th year of his exile, he was freed by Nebuchadnezzar’s successor, Amel-Marduk, the Biblical Evil-Merodach (2 Kings 25:27–30).
e. Zedekiah (597–586 b.c.). Earlier called Mattaniah (2 Kings 24:17). After deporting Jehoiachin, Nebuchadnezzar made this 21-year-old son of Josiah puppet king over Judah. Zedekiah faced a difficult task. The upper classes of Judah had been deported and the people who were left behind were hard to manage. Jeremiah compared them to bad figs unfit for food (Jer. 24:8–10).
To add to the difficulty of the situation, ambassadors from Edom, Moab, Ammon, Tyre, and Sidon were in Jerusalem (see Jer. 27:3) presumably for the purpose of inciting Zedekiah to join them in revolt against Babylon. Jeremiah warned Judah against their intrigue, and admonished not only Judah but these nations as well to submit to the yoke of Babylon (see Jer. 27; 28:14). He warned that the failure of Judah to submit would result in the utter ruin of Jerusalem. But contrary to all this instruction, Zedekiah revolted.
Nebuchadnezzar acted swiftly and terribly to crush the revolt. His invasion filled Zedekiah and all Jerusalem with apprehension and terror (Jer. 21:1–10). In a desperate attempt to gain the favor of God, the king and people joined in a solemn covenant with Him promising to free all Hebrew slaves in Jerusalem (ch. 34:8–10). But when Nebuchadnezzar temporarily lifted the siege because of the threat of Pharaoh’s army (ch. 37:5), the covenant was forgotten, and the freed men were cruelly re-enslaved (ch. 34:11–22).
Jeremiah was seized and imprisoned as a traitor (ch. 37:11–15). Soon, however, the siege was resumed. The Jews fought desperately to save the city and themselves from the fate that threatened them. The city held out for 30 months. But in July, 586 b.c., the Babylonians made a breach in the walls. With a small bodyguard Zedekiah managed to escape, but he was overtaken and captured near Jericho (see ch. 39:2–5). Jerusalem was sacked and burned (ch. 39:8), and nearly all of the remaining Jews taken into captivity (ch. 39:9, 10).
f. Gedaliah. Nebuchadnezzar appointed Gedaliah the son of Ahikam and the grandson of Shaphan (Jer. 26:24) to govern the remnant left behind (2 Kings 25:22). Gedaliah made his headquarters at Mizpah, near Jerusalem. The Babylonians granted Jeremiah his freedom, and he joined the new governor at Mizpah (Jer. 40:1–6). After the murder of Gedaliah (Jer. 41) a remnant of the Jews under Johanan fled to Egypt, compelling Jeremiah to go with them (Jer. 43).
Tentative Chronological Table of the Prophecies of Jeremiah
4. Theme.—The book of Jeremiah is made up of a series of prophetic sermons combined with historical and biographical data concerning the last days of the kingdom of Judah. By every means at his command Jeremiah sought to halt Judah’s rapid descent down the declivity of moral depravity to ruin. But his efforts for the nation were largely fruitless. His calls to repentance fell on deaf ears.
Jeremiah was the prophet of heart religion. His messages were a call away from that which is external and superficial to that which is inward and real. He taught that corruption has its source in a wicked heart (ch. 17:9) and that without a new heart, new intentions, and a new spirit, man is incapable of goodness (ch. 13:23). Such a change, he emphasized, could be wrought only by the creative act of God (chs. 24:7; 31:31–34).
Like other prophets, Jeremiah warned against entangling foreign alliances (ch. 2:36). He admonished Judah to submit to the Babylonian yoke and warned that revolt would bring the nation to ruin.
Beyond the inevitable doom of the present the prophet envisioned a glorious future for those “who should prove true” to the Lord (PK 464). There would be a return for both houses of Israel; they were to be reunited as one people (PK 474). They would again be God’s people and He would be their God (Jer. 32:37–41). If Israel would heed the messages of reform, the nation would be reconstituted under a new covenant (ch. 31:31–34). A righteous Branch from the stock of David would be their king (ch. 33:14–17).
CHAPTER 1
Jer 1:1 The words of Jeremiah son of Hilkiah, one of the priests at Anathoth in the territory of Benjamin.
Jer 1:2 The word of the LORD came to him in the thirteenth year of the reign of Josiah son of Amon king of Judah,
Jer 1:3 and through the reign of Jehoiakim son of Josiah king of Judah, down to the fifth month of the eleventh year of Zedekiah son of Josiah king of Judah, when the people of Jerusalem went into exile.
The Call of Jeremiah
Jer 1:4 The word of the LORD came to me, saying,
Jer 1:5 “Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations.”
Jer 1:6 “Alas, Sovereign LORD,” I said, “I do not know how to speak; I am too young.”
Jer 1:7 But the LORD said to me, “Do not say, ‘I am too young.’ You must go to everyone I send you to and say whatever I command you.
Jer 1:8 Do not be afraid of them, for I am with you and will rescue you,” declares the LORD.
Jer 1:9 Then the LORD reached out his hand and touched my mouth and said to me, “I have put my words in your mouth.
Jer 1:10 See, today I appoint you over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and to plant.”
Jer 1:11 The word of the LORD came to me: “What do you see, Jeremiah?” “I see the branch of an almond tree,” I replied.
Jer 1:12 The LORD said to me, “You have seen correctly, for I am watching to see that my word is fulfilled.”
Jer 1:13 The word of the LORD came to me again: “What do you see?” “I see a pot that is boiling,” I answered. “It is tilting toward us from the north.”
Jer 1:14 The LORD said to me, “From the north disaster will be poured out on all who live in the land.
Jer 1:15 I am about to summon all the peoples of the northern kingdoms,” declares the LORD. “Their kings will come and set up their thrones in the entrance of the gates of Jerusalem; they will come against all her surrounding walls and against all the towns of Judah.
Jer 1:16 I will pronounce my judgments on my people because of their wickedness in forsaking me, in burning incense to other gods and in worshiping what their hands have made.
Jer 1:17 “Get yourself ready! Stand up and say to them whatever I command you. Do not be terrified by them, or I will terrify you before them.
Jer 1:18 Today I have made you a fortified city, an iron pillar and a bronze wall to stand against the whole land—against the kings of Judah, its officials, its priests and the people of the land.
Jer 1:19 They will fight against you but will not overcome you, for I am with you and will rescue you,” declares the LORD.
1 The time, 3 and the calling of Jeremiah. 11 His prophetical visions of an almond rod and a seething pot. 15 His heavy message against Judah. 17 God encourages him with his promise of assistance.
Jer 1:1 The words of Jeremiah son of Hilkiah, one of the priests at Anathoth in the territory of Benjamin.
The words of Jeremiah. A more common introduction to prophetic books is “the word of the Lord came,” etc. (Eze. 1:3; Hosea 1:1; Joel 1:1; etc.). The LXX begins with the phrase “the word of God which came to Jeremiah.”
Certain Jewish commentators suggest that the shorter Hebrew introduction was used because the book not only presents prophecies but also contains material concerning the personal life of Jeremiah (see Amos 1:1).
Hilkiah. The fact that the father of Jeremiah was from Anathoth probably identifies him as belonging to descendants of Abiathar, who was deposed from the priesthood at the time of Solomon (1 Kings 2:26, 27, 35).
Of the priests.
Jeremiah was a priest by birth and a prophet by a special divine call, as were some of the other prophets (see Eze. 1:3; Zech. 1:1; cf. p. 1085).
Anathoth.
One of the four cities in Benjamin assigned to the descendants of Aaron (see Joshua 21:17, 18), about 21/2 mi. (4 km.) northeast of Jerusalem, immediately beyond the Mt. of Olives.
Jer 1:2 The word of the LORD came to him in the thirteenth year of the reign of Josiah son of Amon king of Judah,
Thirteenth year. That is, 628/27 b.c., if Jeremiah reckoned years from the fall; it was 627/26 if he reckoned from the spring, as some hold. Either date is computed from Josiah’s death in 609
Jer 1:3 and through the reign of Jehoiakim son of Josiah king of Judah, down to the fifth month of the eleventh year of Zedekiah son of Josiah king of Judah, when the people of Jerusalem went into exile.
Eleventh year. That is, 586 b.c. The final captivity began in the fifth Jewish month of that year. Since the prophetic ministry of Jeremiah continued beyond this point , it lasted more than 40 years.
The Call of Jeremiah
Jer 1:4 The word of the LORD came to me, saying,
The first chapter is evidently designed as the author’s introduction to the whole book. In it Jeremiah presents, at the very outset, his credentials as a prophet of God. This vocation was his, not by human choice, but by virtue of a direct commission from God. The deep sense of the divine call was the driving force of his ministry and his support and stay in moments of discouragement.
Jer 1:5 “Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations.”
Even before Jeremiah was born it had been purposed that he should fill the prophetic office. To every individual God has assigned a place of duty and responsibility in His great plan (see PK 536; COL 326, 327).
God set Jeremiah apart for a special use. He separated him for his peculiar prophetic work.
A similar prenatal choice was made of John the Baptist (Luke 1:15). Jeremiah might have refused to comply with the divine call. All men are endowed at birth with certain possibilities, but it is their responsibility to develop these possibilities to the full. Likewise God has a plan for every life today.
“The specific place appointed us in life is determined by our capabilities” (Ed 267). We should discover what this place is and seek to carry out God’s purpose and plan for us.
A prophet. A prophet is one who receives direct revelations from God to be communicated to others. He is not primarily a foreteller, or predictor. Rather he is a spokesman or interpreter for God. The revelation that the prophet receives may or may not refer to the future.
Nations. Heb. goyim, also translated “heathen,” or “Gentiles.” Jeremiah was to be God’s messenger not only to Judah but to the outlying Gentile nations as well.
Jer 1:6 Then said I: “Ah, Lord GOD! Behold, I cannot speak, for I am a youth.
“Alas! Lord Yahweh!”. The young man shrank back in terror from the thought of being a prophet. A sense of unworthiness overwhelmed him, and his nature recoiled from a task in which he would be out of step with the men of his generation. As indicated also by his bitter complaint later in his ministry (ch. 15:10), he dreaded the enmity of men.
I cannot speak. Jeremiah objected that he lacked the eloquence necessary to qualify him for the prophetic office. A prophet must speak to great men and to multitudes. How could he, without the powers of oratory, win the attention of the people or influence them for God (see on Ex. 3:11; 4:10)? He felt that he could not frame his messages in suitable language.
Youth. Heb. na‘ar, “a young man” (see Gen. 41:12; Ex. 33:11). Judging by the length of his ministry, Jeremiah was probably under 25, perhaps only 18 or 20 years old. Na‘ar is elsewhere used of young adults (see Gen. 41:12; see on 1 Kings 3:7).
Jer 1:7 But the LORD said to me, “Do not say, ‘I am too young.’ You must go to everyone I send you to and say whatever I command you.
Do not say. God refused to accept the prophet’s excuses and replied with a categorical declaration of His will. When God commands, thoughts of self are out of place. There remains but one duty-the duty of simple obedience.
Jeremiah must go wherever and to whomever God chooses to send him, whether it be to idolatrous kings, corrupt priests, lyng prophets, unjust judges—to men of every rank, however prominent or powerful.
Jeremiah had said, “I cannot speak.” But the LORD said to me: “Do not say, ‘I am a youth,’ For you shall go to all to whom I send you, And whatever I command you, you shall speak.” God would qualify him for all that he would be called upon to do (see Ex. 4:10–12; Matt. 10:18, 19).
Jer 1:8 Do not be afraid of them, for I am with you and will rescue you,” declares the LORD.
The consciousness that God was with him raised Jeremiah above his timidity and fear and made him invincible. He was assailed by many powerful foes, and was often in extreme peril because of his unpopular teachings and his bitter condemnation of wickedness;
Similarly the far-reaching of Jesus, “I am with you alway” (Matt. 28:18–20), has brought courage and strength to Christians who have sought to obey the great gospel commission.
Jer 1:9 Then the LORD reached out his hand and touched my mouth and said to me, “I have put my words in your mouth.
Jer 1:10 See, today I appoint you over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and to plant.”
Over nations. The prophet was invested with his authority as God’s representative.
The word translated “set,” when appearing in the form here found, means to “make” a man an overseer, superintendent, or governor (see Gen. 39:4, 5; Num. 1:50; 2 Kings 25:23). Jeremiah was appointed a deputy of God with authority to declare God’s purposes concerning the nations. His word was to be God’s word (see Isa. 55:10, 11).
To root out. Or, “to pull down.” The prophet who announces God’s purposes is represented as himself executing them (see Jer. 5:14; Isa. 6:10; Eze. 43:3).
Jeremiah’s work was to be of a twofold nature—destructive and constructive. The metaphors of Jer. 1:10 are taken from architecture and agriculture. Four verbs express the destructive phase of the judgments and two declare God’s purpose to restore and to heal. The book of Jeremiah is a comment on these statements.
Jer 1:11 Moreover the word of the LORD came to me, saying, “Jeremiah, what do you see?” And I said, “I see a branch of an almond tree.”
Almond tree. Heb. shaqed, from the root shaqad, “to be wakeful.” The tree evidently derived its name from the fact that the almond is the first tree to waken in the spring. It blossoms in Palestine as early as January.
Jer 1:12 Then the LORD said to me, “You have seen well, for I am ready to perform My word.”
I am ready. From the Heb. shaqad (see on v. 11). There is an interesting word play in vs. 11, 12. The following is an attempt to reproduce this literary device: “I see the twig of a wake-tree. … You have seen aright, for I am wakeful over my word to perform it”; or, “I see the rod of a watch-tree … for I am watching over my word to fulfill it.”
Jer 1:13 The word of the LORD came to me again: “What do you see?” “I see a pot that is boiling,” I answered. “It is tilting toward us from the north.”
Pot. Heb. sir, a household vessel used for cooking (see 2 Kings 4:38) and washing (Ps. 60:8). This second vision was a symbol of the “word” that God was watching over to perform, and disclosed the instrumentality that would accomplish that word. The picture is that of a pot placed upon a fire which is made to burn brightly by blowing, hence, a boiling pot (see Job 41:20).
Toward the north. Rather, “from the north.” Apparently the pot was pictured as resting on one side and leaning away from the north, with its mouth ready to pour out its scalding contents southward on the land of Judah.
Jer 1:14 The LORD said to me, “From the north disaster will be poured out on all who live in the land.
From the north. See on ch. 4:6; cf. Eze. 26:7. Although Babylon was east of Judea, military roads and invasion routes to Palestine approached Judah from the north. It was impracticable for armies to cross the desert directly east of Palestine. Hence the Hebrews frequently referred to Babylon in connection with the north.
The direction has reference, not to the location of the home of the invader, but to the route he would follow in entering the land, for invaders from both east and north came from the north. The captives were spoken of as taken to the north country, and it was thence the Lord would cause them to return (see Jer. 3:18; 23:8; 31:8; Zech. 2:6).
Disaster. Literally, “the evil,” that is, the evil that the prophets had long foretold (see Micah 3:12). The word for “evil,” ra‘ah, does not always refer to moral wrongdoing. The word is frequently employed to describe trouble, misfortune, or calamity.
Jer 1:15 I am about to summon all the peoples of the northern kingdoms,” declares the LORD. “Their kings will come and set up their thrones in the entrance of the gates of Jerusalem; they will come against all her surrounding walls and against all the towns of Judah.
Of the gates. The gate of an Oriental city was the usual place for administering justice (see on Gen. 19:1; Joshua 20:4; Job 29:7). The princes of the conquering foes would set up the seat of their power in the gates of Jerusalem (Jer. 39:3–5 cf. ch. 43:9, 10).
Jer 1:16 I will pronounce my judgments on my people because of their wickedness in forsaking me, in burning incense to other gods and in worshiping what their hands have made.
The sins mentioned had been particularly prominent during the evil reign of Manasseh (see 2 Chron. 33:1–7).
Jer 1:17 “Get yourself ready! Stand up and say to them whatever I command you. Do not be terrified by them, or I will terrify you before them.
Jeremiah was to prepare resolutely for his task (see Luke 12:35; 1 Peter 1:13). He was to speak out frankly and fearlessly whatever message God gave him.
The repeated calls to courage indicate the natural timidity of the young prophet (see 1 Tim. 4:12; 6:13; 2 Tim. 2:3). There is also an implication that Jeremiah would encounter great opposition in his work.
Jer 1:18 Today I have made you a fortified city, an iron pillar and a bronze wall to stand against the whole land—against the kings of Judah, its officials, its priests and the people of the land.
The prophet was fearlessly to do his part, and God would do His part by granting the protection and power required.
Jer 1:19 They will fight against you but will not overcome you, for I am with you and will rescue you,” declares the LORD.
I am with you. Jeremiah was warned that the conduct of the work of God would arouse the fiercest opposition of the enemy. Like the emissaries of Jesus, he was being sent forth as a lamb among wolves (Luke 10:3). However, the presence of God would go with him and be his protection (see Ex. 33:14).