TRV
Translation
Berean Standard Bible
A glorious throne, exalted from the beginning, is the place of our sanctuary.
American Standard Version
A glorious throne, seton high from the beginning, is the place of our sanctuary.
World English Bible Messianic
A glorious throne, set on high from the beginning, is the place of our sanctuary.
Geneva Bible (1599)
As a glorious throne exalted from the beginning, so is the place of our Sanctuarie.
Young's Literal Translation
A throne of honour on high from the beginning, The place of our sanctuary,
In the KJVVerse 19,370 of 31,102
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Commentary on Jeremiah 17 verses 12–18
12 ¶ A glorious high throne from the beginning is the place of our sanctuary.
13 O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.
14 Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise.
15 Behold, they say unto me, Where is the word of the LORD? let it come now.
16 As for me, I have not hastened from being a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was right before thee.
17 Be not a terror unto me: thou art my hope in the day of evil.
18 Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
Here, as often before, we have the prophet retired for private meditation, and alone with God. Those ministers that would have comfort in their work must be much so. In his converse here with God and his own heart he takes the liberty which devout souls sometimes use in their soliloquies, to pass from one thing to another, without tying themselves too strictly to the laws of method and coherence.
I. He acknowledges the great favour of God to his people in setting up a revealed religion among them, and dignifying them with divine institutions (Jer 17:12): A glorious high throne from the beginning is the place of our sanctuary. The temple at Jerusalem, where God manifested his special presence, where the lively oracles were lodged, where the people paid their homage to their Sovereign, and whither they fled for refuge in distress, was the place of their sanctuary. That was a glorious high throne. It was a throne of holiness, which made it truly glorious; it was God's throne, which made it truly high. Jerusalem is called the city of the great King, not only Israel's King, but the King of the whole earth, so that it might justly be deemed the metropolis, or royal city, of the world. It was from the beginning, so, from the first projecting of it by David and building of it by Solomon, Ch2 2:9. It was the honour of Israel that God set up such a glorious throne among them. As the glorious and high throne (that is, heaven) is the place of our sanctuary; so some read it. Note, All good men have a high value and veneration for the ordinances of God, and reckon the place of the sanctuary a glorious high throne. Jeremiah here mentions this either as a plea with God for mercy to their land, in honour of the throne of his glory (Jer 14:21), or as an aggravation of the sin of his people in forsaking God though his throne was among them, and so profaning his crown and the place of his sanctuary.
II. He acknowledges the righteousness of God in abandoning those to ruin that forsook him and revolted from their allegiance to him, Jer 17:13. He speaks it to God, as subscribing both to the certainty and to the equity of it: O Lord! the hope of those in Israel that adhere to thee, all that forsake thee shall be ashamed. They must of necessity be so, for they forsake thee for lying vanities, which will deceive them and make them ashamed. They will be ashamed, for they shame themselves. They will justly be put to shame, for they have forsaken him who alone can keep them in countenance when troubles come. Let them be ashamed (so some read it); and so it is a pious imprecation of the wrath of God upon them, or a petition for his grace, to make them penitently ashamed. "Those that depart from me, from the word of God which I have preached, do in effect depart from God;" as those that return to God are said to return to the prophet, Jer 15:19. Those that depart from thee (so some read it) shall be written in the earth. They shall soon be blotted out, as that is which is written in the dust. They shall be trampled upon and exposed to contempt. They belong to the earth, and shall be numbered among earthly people, who lay up their treasure on earth and whose names are not written in heaven. And they deserve to be thus written with the fools in Israel, that their folly may be made manifest unto all, because they have forsaken the Lord, the fountain of living waters (that is, spring waters), and that for broken cisterns. Note, God is to all that are his a fountain of living waters. There is a fulness of comfort in him, an over-flowing ever-flowing fulness, like that of a fountain; it is always fresh, and clear, and clean, like spring water, while the pleasures of sin are puddle-waters. They are free to it; it is not a fountain sealed. They deserve therefore to be condemned, as Adam, to red earth, to which by the corruption of their nature they are allied, because they have forsaken the garden of the Lord, which is so well-watered. Those that depart from God are written in the earth.
III. He prays to God for healing saving mercy for himself. "If the case of those that depart from God be so miserable, let me always draw nigh to him (Psa 73:27, Psa 73:28), and, in order to do that, Lord, heal me, and save me, Jer 17:14. Heal my backslidings, my bent to backslide, and save me from being carried away by the strength of the stream to forsake thee." He was wounded in spirit with grief upon many accounts. "Lord, heal me with thy comforts, and make me easy." He was continually exposed to the malice of unreasonable men. "Lord, save me from them, and let me not fall into their wicked hands. Heal me, that is, sanctify me by thy grace; save me, that is, bring me to thy glory." All that shall be saved hereafter are sanctified now; unless the disease of sin be purged out the soul cannot live. To enforce this petition he pleads, 1. The firm belief he had of God's power: Heal thou me, and then I shall be healed; the cure will certainly be wrought if thou undertake it; it will be a thorough cure and not a palliative one. Those that come to God to be healed ought to be abundantly satisfied in the all-sufficiency of their physician. Save me, and then I shall certainly be saved, be my dangers and enemies ever so threatening. If God hold us up, we shall live; if he protect us, we shall be safe. 2. The sincere regard he had to God's glory: "For thou art my praise, and for that reason I desire to be healed and saved, that I may live and praise thee, Psa 119:175. Thou art he whom I praise, and the praise due to thee I never gave to another. Thou art he whom I glory in, and boast of, for on thee do I depend. Thou art he that furnishes me with continual matter for praise, and I have given thee the praise of the favours already bestowed upon me. Thou shalt be my praise" (so some read it); "heal me, and save me, and thou shalt have the glory of it. My praise shall be continually of thee," Psa 71:6; Psa 79:13.
IV. He complains of the infidelity and daring impiety of the people to whom he preached. It greatly troubled him, and he shows before God this trouble, as the servant that had slights put upon him by the guests he was sent to invite came and showed his Lord these things. He had faithfully delivered God's message to them; and what answer has he to return to him that sent him? Behold, they say unto me, Where is the word of the Lord? Let it come now, Jer 17:15, Isa 5:19. They bantered the prophet, and made a jest of that which he delivered with the greatest seriousness. 1. They denied the truth of what he said: "If that be the word of the Lord which thou speakest to us, where is it? Why is it not fulfilled?" Thus the patience of God was impudently abused as a ground to question his veracity. 2. They defied the terror of what he said. "Let God Almighty do his worst; let all he has said come to pass; we shall do well enough; the lion is not so fierce as he is painted," Amo 5:18. "Lord, to what purpose is it to speak to men that will neither believe nor fear?"
V. He appeals to God concerning his faithful discharge of the duty to which he was called, Jer 17:16. The people did all they could to make him weary of his work, to exasperate him and make him uneasy, and to tempt him to prevaricate and alter his message for fear of displeasing them; but, "Lord," says he, "thou knowest I have not yielded to them." 1. He continued constant to his work. His office, instead of being his credit and protection, exposed him to reproach, contempt, and injury. "Yet," says he, "I have not hastened from being a pastor after thee; I have not left my work, nor sued for a discharge or a quietus." Prophets were pastors to the people, to feed them with the good word of God; but they were to be pastors after God, and all ministers must be so, according to his heart (Jer 3:15), to follow him and the directions and instructions he gives. Such a pastor Jeremiah was; and, though he met with as much difficulty and discouragement as ever any man did, yet he did not fly off as Jonah did, nor desire to be excused from going any more on God's errands. Note, Those that are employed for God, though their success answer nor their expectations, must not therefore throw up their commission. but continue to follow God, though the storm be in their faces. 2. He kept up his affection to the people. Though they were very abusive to him, he was compassionate to them: I have not desired the woeful day. The day of the accomplishment of his prophecies would be a woeful day indeed to Jerusalem, and therefore he deprecated it, and wished it might never come, though, as to himself, it would be the avenging of him upon his persecutors and the proving of him a true prophet (which they had questioned, Jer 17:15), and upon those accounts he might be tempted to desire it. Note, God does not, and therefore ministers must not, desire the death of sinners, but rather that they may turn and live. Though we warn of the woeful day, we must not wish for it, but rather weep because of it, as Jeremiah did. 3. He kept closely to his instructions. Though he might have curried favour with the people, or at least have avoided their displeasure, if he had not been so sharp in his reproofs and severe in his threatenings, yet he would deliver his message faithfully; and that he had done so was a comfort to him. "Lord, thou knowest that that which came out of my lips was right before thee; it exactly agreed with what I received from thee, and therefore thou art reflected upon in their quarrelling with me." Note, If what we say and do be right before God, we may easily despise the reproaches and censures of men. It is a small thing to be judged of their judgment.
VI. He humbly begs of God that he would own him, and protect him, and carry him on cheerfully in that work to which God had so plainly called him and to which he had so sincerely devoted himself. Two things he here desires: - 1. That he might have comfort in serving the God that sent him (Jer 17:17): Be not thou a terror to me. Surely more is implied than is expressed. "Be thou a comfort to me, and let thy favour rejoice my heart and encourage me, when my enemies do all they can to terrify me and either to drive me from my work or to make me drive on heavily in it." Note, The best have that in them which might justly make God a terror to them, as he was for some time to Job (Job 6:4), to Asaph (Psa 77:3), to Heman, Psa 88:15. And this is that which good men, knowing the terrors of the Lord, dread and deprecate more than any thing; nay, whatever frightful accidents may befal them, or how formidable soever their enemies may appear to them, they can do well enough so long as God is not a terror to them. He pleads, "Thou art my hope; and then nothing else is my fear, no, not in the day of evil, when it is most threatening, most pressing. My dependence is upon thee; and therefore be not a terror to me." Note, Those that by faith make God their confidence shall have him for their comfort in the worst of times, if it be not their own fault: if we make him our trust, we shall not find him our terror. 2. That he might have courage in dealing with the people to whom he was sent, Jer 17:18. Those persecuted him who should have entertained and encouraged him. "Lord," says he, "let them be confounded (let them be overpowered by the convictions of the word and made ashamed of their obstinacy, or else let the judgments threatened be at length executed upon them), but let not me confounded, let not me be terrified by their menaces, so as to betray my trust." Note, God's ministers have work to do which they need not be either ashamed or afraid to go on in, but they do need to be helped by the divine grace to go on in it without shame or fear. Jeremiah had not desired the woeful day upon his country in general; but as to his persecutors, in a just and holy indignation at their malice, he prays, Bring upon them the day of evil, in hope that the bringing of it upon them might prevent the bringing of it upon the country; if they were taken away, the people would be better; "therefore destroy them with a double destruction; let them be utterly destroyed, root and branch, and let the prospect of that destruction be their present confusion." This the prophet prays, not at all that he might be avenged, nor so much that he might be eased, but that the Lord may be known by the judgments which he executes.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–18. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON JEREMIAH 17:12
“The glorious throne, exalted from the beginning, is the place of our sanctuary.” Again the prophet denounces the wicked who put their hope in their riches. He exhorts them to think about the household of God, he who sits in the sacred place in the Jerusalem temple, the throne of his glory, and from there God penetrates and tests everything around him. Thus, the prophet says, “Let them know that Babylon and all the glorious kings seated on its throne were exalted and raised there by God, who dwells in our sanctuary.” Therefore, kings do not have reason to hope in their own strength, and no one should be afraid of princes, because their treasures will be taken away by the judgment of truth. For the oppression of the oppressed, oppressors will perish as the result of their own oppressive actions.
Apostolic ConstitutionsAD 380
CONSTITUTIONS OF THE HOLY APOSTLES 6:2.5
He has taken away from the ungodly the Holy Spirit and the prophetic rain and has replenished his church with spiritual grace, as the “river of Egypt in the time of firstfruits,” and has advanced the same as a house on a hill or as a high mountain, as a mountain fruitful for milk and fatness, where God is pleased to dwell. “For the Lord will dwell there to the end.” And he says in Jeremiah: “A glorious throne set on high from the beginning is the place of our sanctuary.” And he says in Isaiah: “And it shall come to pass in the last days that the mountain of the Lord shall be glorious, and the house of the Lord shall be on the top of the mountains and shall be exalted above the hills.”
JeromeAD 420
Commentary on Jeremiah
(Verse 12, 13.) The throne of glory on high from the beginning, the place of our sanctification. The expectation of Israel, O Lord, all those who forsake you shall be put to shame, those who turn away shall be written (or described) on the earth; for they have forsaken the Lord, the fountain (or source) of living waters. Declare them because of their foolishness, the expectation of Israel, that is, the people of God and believers in the Lord, He is the one who made all things; whose throne is glorious and exalted from the beginning, and the place of sanctification for all believers, so that the Lord is not in a place, but that wherever He is, that place may be sanctified. On the other hand, those who forsake the Lord will be confounded with everlasting confusion, and those who depart from Him or turn away from Him will be written on the ground, deleted from the book of the living. Just as it is written of those who dwell in heaven that our citizenship is in heaven (Philippians 3), so those who forsake the Lord or turn away from Him will be written on the earth with those who have earthly desires. And the reason is clear why they are written on the earth: because they have forsaken the Lord, the fountain of life, or the Lord, the fountain of living waters, as spoken in the Gospel: If anyone is thirsty, let him come to me and drink; whoever believes in me, as Scripture says, out of his heart will flow rivers of living water. But He said this about the Spirit, whom believers in Him were going to receive (John 7:37, 38).
Augustine of HippoAD 430
REPLY TO FAUSTUS THE MANICHAEAN 13:13
As if anticipating that the inquirer would ask next by what plain mark a young disciple, not yet able to distinguish the truth among so many errors, might find the true church of Christ, since the clear fulfillment of so many predictions compelled him to believe in Christ, the prophet answers this question in what follows and teaches that the church of Christ, which he describes prophetically, is conspicuously visible. His words are, “A glorious high throne is our sanctuary.” This glorious throne is the church, of which the apostle says, “The temple of God is holy, which temple you are.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 17:12 powerfully declares the enduring majesty and protective nature of God's divine dwelling, presenting His glorious, eternal throne as the ultimate and unshakeable sanctuary for His people. This profound affirmation stands as a beacon of unwavering hope and security, offering a stark contrast to the fleeting and unreliable foundations of human trust and idolatry. It asserts God's unchanging sovereignty and inherent holiness as the singular, true source of refuge, communion, and spiritual stability in a world prone to instability and false dependencies.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 17:12 employs several potent literary devices to convey its profound theological truth and enduring message. The central device is Metaphor, where God's "throne" is presented not merely as a literal seat of power but as a rich symbolic representation of His absolute sovereignty, unshakeable majesty, and eternal reign over all creation. This throne is further described using Hyperbole and Exaggeration through the descriptors "glorious" and "high," emphasizing its unapproachable splendor, transcendent elevation, and infinite superiority beyond any human comprehension or earthly comparison. The phrase "from the beginning" utilizes the device of Timelessness or Eternity to underscore God's unchanging nature and His reign's pre-existence and perpetual duration, establishing Him as the ultimate constant in a world of flux. Finally, the identification of this eternal throne as "the place of our sanctuary" employs profound Symbolism, transforming the concept of a physical temple into a spiritual reality centered on God's very being and presence. This creates a powerful Contrast with the unreliable and temporary nature of human trust and earthly structures, which Jeremiah frequently critiques throughout the chapter, highlighting God as the singular, enduring source of true refuge, holiness, and security.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 17:12 serves as a pivotal theological statement, anchoring the wavering faith of Judah in the immutable character of God. It asserts that true security, holiness, and ultimate refuge are not found in perishable earthly structures, human strength, or fleeting political alliances, but in the eternal, glorious, and sovereign presence of God Himself. This verse elevates the concept of "sanctuary" from a physical location—the Temple in Jerusalem, which was soon to be destroyed—to the very being of God. His throne, which has existed "from the beginning," is the ultimate source of refuge, a place where His glory is fully manifest and where His people can find unwavering stability and divine protection amidst chaos and judgment. It underscores both God's transcendence and His immanence: He is high and exalted, dwelling in unapproachable light, yet He is also the accessible "place of our sanctuary" for those who trust in Him, offering intimate communion and a secure dwelling place for the soul.
REFLECTION AND APPLICATION
In a world often characterized by instability, shifting values, and the constant pursuit of fleeting securities, Jeremiah 17:12 offers a profound and enduring truth: our ultimate refuge and source of stability reside in the unchanging, glorious, and eternal God. This verse calls us to critically re-evaluate where we place our trust. Do we primarily rely on our own strength, human institutions, material possessions, or popular opinions, all of which are ultimately temporary and fallible? Or do we anchor our lives in the "glorious high throne from the beginning," recognizing that God Himself is our true sanctuary, the unshakeable foundation for our existence? Embracing this truth fosters a deep and abiding sense of peace and security, knowing that no matter the external circumstances or the trials we face, our spiritual foundation is firmly established in the sovereign Lord. It invites us to approach Him with both reverence for His majesty and confidence in His unfailing love, finding in His presence the holiness, protection, and intimate communion that no earthly "place" can ever fully provide.
Questions for Reflection
FAQ
What does "from the beginning" mean in this verse?
Answer: The phrase "from the beginning" (Hebrew: riʼshôwn) in Jeremiah 17:12 emphasizes the eternal and timeless nature of God's throne and, by extension, His reign, character, and divine attributes. It signifies that God's sovereign authority and glorious presence are not a recent development, a temporary phenomenon, or a historical construct, but have existed from eternity past, before creation itself. This stands in stark contrast to the finite and temporary nature of human kingdoms, earthly structures, and even the physical Temple in Jerusalem, all of which are subject to decay and destruction. It underscores God's absolute immutability and His enduring faithfulness, providing a stable and unshakeable foundation for trust in a world of constant change and uncertainty, a concept beautifully echoed in Psalm 90:2.
How does this verse relate to the physical Temple in Jerusalem?
Answer: While the term "sanctuary" (Hebrew: miqdâsh) often referred to the physical Temple in Jerusalem, Jeremiah 17:12 transcends this literal interpretation, offering a profound theological reorientation. At the time Jeremiah prophesied, the Temple had become a source of false security for many in Judah, who mistakenly believed its mere presence guaranteed God's protection regardless of their widespread sin and idolatry (Jeremiah 7:4). By declaring God's throne as "the place of our sanctuary," Jeremiah shifts the focus from a perishable building to the divine Person of God Himself. It implies that the true, ultimate, and eternal sanctuary is not a physical edifice, but God Himself in His sovereign, glorious, and eternal being. This was a crucial and challenging message for a people facing the imminent destruction of their beloved Temple, reminding them that their true refuge and source of holiness was in God's unchanging presence, not in a temporary, physical structure.
CHRIST-CENTERED FULFILLMENT
Jeremiah 17:12, with its declaration of a "glorious high throne from the beginning" as "the place of our sanctuary," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament Tabernacle and Temple served as vital foreshadowings of God's dwelling among His people, Jesus Himself is the true and eternal sanctuary, the very embodiment of God's presence among humanity. The "glorious high throne" points unequivocally to Christ's divine majesty and eternal pre-existence as the Son of God, who was "in the beginning with God, and the Word was God" (John 1:1). He is the one through whom God's inherent glory is fully revealed, as John proclaims, "we have seen his glory, glory as of the only Son from the Father, full of grace and truth" (John 1:14). Furthermore, Christ is our ultimate "sanctuary." Through His perfect life, atoning sacrifice on the cross, and victorious resurrection, He has opened a new and living way for us to draw near to God's glorious throne of grace with confidence (Hebrews 10:19-20). He is our compassionate High Priest, who ever lives to intercede for us before the heavenly throne (Hebrews 7:25). In Him, believers find complete security, forgiveness of sins, and intimate communion with God, making Him the perfect and eternal embodiment of the sanctuary, far surpassing any earthly temple or structure. He is the one who truly "dwells among us" (John 1:14), and through Him, we are brought into God's very presence, finding our ultimate rest, holiness, and eternal home.