Jeremiah

The Book of the Prophet Jeremiah has a different character from that of Isaiah. It does not contain the same development of the counsels of God respecting this earth that Isaiah does. It is we, that we are told many things in it concerning the nations; but it is principally composed of testimony addressed immediately to the conscience of the people, on the subject of their moral condition at the time the prophet speaks, and with an eye to the judgment with which they were threatened. Judah had forsaken Jehovah; for their repentance under Josiah was but a fair appearance, and under the kings that succeeded him their degradation was complete. The prophet's heart was overwhelmed with grief, because of his love for the people; at the same time that he was filled with a deep sense of their relationship with the Lord. The sense of this produced a continual conflict in his soul between the thought of the value of the people as the people of God, and a holy jealousy for the glory of God and His rights over His people — rights which they were trampling under foot. This was an incurable wound to his heart. He had pleaded for the people, he had stood in the breach for them before Jehovah; but he saw that it was all in vain: the people rejected God and the testimony that He sent them. God Himself would no longer hearken to prayer made for Israel. Jeremiah prophesies under this impression: a sorrowful task, indeed, and one which made the prophet truly a man of sorrow. And although he could always say that, if the people repented, they would be received in grace, he well knew that the people had even no thought of repenting. Two things sustained him in this painful service: (for what could be more painful than to announce judgment for their iniquities, to a people beloved of God?) first of all, the energy of the Spirit of God, which filled his heart and compelled him to announce the judgment of God, in spite of contradiction and persecution; and then the revelation of the people's final blessing according to the unchangeable counsels of God. After this brief notice of the spirit of the Book of Jeremiah, the proofs and details of which we shall find in going through his prophecies, let us now examine these in succession.

It is well known that the order of the prophecies in the Septuagint is different from that in the Hebrew Bible. But I see no reason for not receiving the latter. There is no doubt that it does not preserve the chronological order. The names of the kings* in the successive chapters clearly prove this. But it appears to me that, where there is chronological confusion, the subjects are classed, and that according to the mind of the Spirit.
{* In Jer. 27 "Jehoiakim" should be "Zedekiah" (see verse 12 and Jer. 28:1)}

The first twenty-four chapters have rather a different character from those that follow. To the end of chapter 24 it is a reasoning, a moral pleading with the people. In chapter 25 there is a formal prophecy of judgment on divers nations by the hand of Nebuchadnezzar. And afterwards we find prophecies much more distinct from each other, and connected with historical details. Chapters 30-33 contain promises of assured blessing for the last days. From chapter 39 it is the history of that which followed the taking of Jerusalem, and the judgment of Egypt and Babylon.

We will now state the different distinct prophecies; chapter 1, chapters 2-6, chapters 7-10, chapters 11-13, chapters 14, 15, chapters 16, 17, chapters 18-20, chapters 21-24, chapter 25, chapter 26, chapter 27 (v. 1, read Zedekiah instead of "Jehoiakim"), chapter 28, chapter 29, chapters 30, 31, chapter 32, chapter 33 (this last, however, is connected with the preceding one), chapter 34, chapter 35, chapter 36, chapters 37, 38, chapter 39, chapters 40-44, chapter 45, chapter 46, chapter 47, chapter 48, chapter 49, verses 1-6, 7-22, 23-27, 28, 29, 30-33, 34-39; chapters 50,51. Chapter 52 was not written by Jeremiah.

There can be nothing more striking in the way of deep affliction than that of the prophet. He is distressed; his heart is broken. One sees too that God has made choice of a naturally feeble heart, easily cast down and discouraged (even while filling it with His own strength), in order that the anguish, the complaints, the distress of soul, the indignation of a weak heart that resents oppression while unable to throw it off or overcome it, being all poured out before Him, should bear testimony against the people whose inveterate wickedness called for His vengeance. The affliction of Christ, whose Spirit wrought that of Jeremiah, was infinitely deeper; but His perfect communion with His Father caused all the anguish, that in Jeremiah's case broke out into complaints, to be in secret between Jesus and His Father. It is very rarely expressed in the Gospels. He is entirely for others in grace.* In the Psalms we see more of His feelings. In Jeremiah's case, it was proper that the anguish of the faithful remnant should be expressed before God. The absolute perfection of the Lord Jesus, and the calmness which, through the presence of God, accompanies His perfection in all His ways, allowed of no complaint, whatever might be the inward anguish of His heart. He thanks in the same hour that He can justly upbraid. Sympathy for others became the position of Jesus. We see that our precious Lord never failed in this.
{* Compare Matthew 26 where this is brought out in the most striking way. It is very precious to see both this perfect result in Christ and at the same time all that He felt in His heart as man, both as sensible to circumstances without and so deeply exercised within. Perfect exercises within produce perfect quietness in walk without, for in both God is fully brought in. If we avoid the full dealing with the matter with God, the heart cannot act for Him as if all were disposed of: and that is peace in action. Yet how precious to see the reality of Christ's human nature in all the intimate exercises of His spirit.}

But it was equally becoming that the outpouring of heart of the faithful, who needed this sympathy, should be expressed by the Holy Ghost. It is not that there was no weakness in the heart that poured itself out; but if the Spirit lays it open, it is evident that He must express it as it is; otherwise it were useless and false. Consequently Jeremiah enters much more personally into his prophecies than any other prophet.* He represents the people in their true position before God — such as God could recognise, as being before Him in this character — in order to see whether, receiving from God that which applied to this position, and expressing the sentiments inspired by such a position, it was possible to reach the conscience and win the heart of the people; always remembering that these sentiments were expressed according to the Spirit, and accompanied by the most direct and positive prophecies of that which God would bring upon the people. It is to be observed also, that a great part of that which was written was not addressed in the first instance to the people, but to God. This position of Jeremiah's, as the representative before God of the true interests of the people, or of the remnant, causes him to be looked at sometimes as though he were Jerusalem itself, and, at other times, as a remnant separated from it and set apart for God.
{* There is something analogous in Jonah. But there the circumstances of the prophet are an episode, and are not connected with the testimony he bore, unless by the single principle of grace.}

But these points will be better understood by examining the passages which bring them into notice. The period during which Jeremiah prophesied was of considerable length, and embraced the whole time of Israel's decline, from the year after that in which Josiah began to cleanse Jerusalem and all the land, until the final destruction of Jerusalem by the army of the Chaldeans; and even a little while after in Egypt, a period of more than forty years — a period throughout of distress and anguish. For although Josiah was a godly king, the reformation of the people was only an outward one, as we shall see. So that the anguish of one who saw with God was so much the greater on account of this appearance of piety. "And Jehovah was not turned away from his fierce anger, because of the sins of Manasseh." Nevertheless the prophet distinguishes between the two periods, that is, the reign of Josiah, and that of his successors.

Excepting in chapters 21-24 there are no dates for the first twenty-four chapters. It is probable that they were mostly given under Josiah's reign. They contain moral arguments, the expression of the prophet's sorrow of heart, and solemn warnings of the coming invasion from the north. The four chapters I have specified have no chronological order, and are probably composed of prophecies given at different periods. They contain the judgment of the different branches of the house of David successively, as well as that of the false prophets who deceived the people. They end by declaring the fate of the captives in Babylon, and of those that remained with Zedekiah in Jerusalem — the two very different from each other.