TRV
Translation
King James Version
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.
Complete Jewish Bible
As for me, I have not run away from being a shepherd who follows you; you know I didn't want this fatal day; what came from my lips has been clear to you.
Berean Standard Bible
But I have not run away from being Your shepherd; I have not desired the day of despair. You know that the utterance of my lips was spoken in Your presence.
American Standard Version
As for me, I have not hastened from being a shepherd after thee; neither have I desired the woeful day; thou knowest: that which came out of my lips was before thy face.
World English Bible Messianic
As for me, I have not hurried from being a shepherd after you; neither have I desired the woeful day; you know: that which came out of my lips was before your face.
Geneva Bible (1599)
But I haue not thrust in my selfe for a pastour after thee, neither haue I desired the day of miserie, thou knowest: that which came out of my lips, was right before thee.
Young's Literal Translation
And I hastened not from feeding after Thee, And the desperate day I have not desired, Thou--Thou hast known, The produce of my lips, before Thy face it hath been,
In the KJVVerse 19,374 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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Epistle of BarnabasAD 132
The Epistle of Barnabas, Chapter XV
Further, also, it is written concerning the Sabbath in the Decalogue which [the Lord] spoke, face to face, to Moses on Mount Sinai, "And sanctify ye the Sabbath of the Lord with clean hands and a pure heart." And He says in another place, "If my sons keep the Sabbath, then will I cause my mercy to rest upon them."
Origen of AlexandriaAD 253
HOMILIES ON JEREMIAH 17:6.1
“Behold, they say to me, ‘Where is the word of the Lord? Let it come.’ But I have not been weary of following you.” Jesus says to you, “Take up your cross, and follow me,” and, “Leave everything, and follow me,” and, “He who does not leave behind father and mother and follow me is not worthy to be my disciple.” If, then, you become such a person so as to follow Jesus in every way, and you will follow, and to the extent you do follow, you will not be weary. “For there is no hardship in Jacob, nor will distress be seen in Israel.” There is no toil in following Jesus. The following itself takes away the toil. In order that we may no longer be weary, since we are weary before beginning to follow him, that is why he says, “Come to me, all who are weary and are heavy laden, and I will give you rest.”
Ambrose of MilanAD 397
Letter 82.2-3
For I love those presbyters and deacons who when they have performed their mission will not allow themselves to remain absent any longer from their duties. For the prophet says, I have not been weary in following thee. And who can be weary in following Jesus, when He Himself says, Come unto Me all ye that labour, and are heavy laden, and I will give you rest. Let us therefore never cease from following Jesus, which if we do we shall never fail, for He gives strength to them that follow Him. The more nearly you approach to the Source of power the stronger you will be. Often, while we are thus following Him, the adversaries say to us, Where is the word of the Lord? let it come now. But let us not grow weary in following Him, let us not be turned aside by meeting with this crafty question. It was said to the prophet, when he was thrown into prison, when he was cast into the pit of mire, Where is the word of the Lord? let it come now. But he followed him so much the more, and therefore attained the prize, and received the crown; for following Jesus he was not weary; for there is no weariness in Jacob, neither shall sorrow be in Israel.
JeromeAD 420
HOMILIES ON THE PSALMS 2 (PS 5)
Let us give thanks to God, and let us ask him in his good will to be our shield and crown, that we may never depart from him and that we may follow him and declare with Jeremiah, “I was not weary of following you.” To him be glory forever and ever. Amen.
JeromeAD 420
Commentary on Jeremiah
(Verse 15 onwards) Look, they say to me: Where is the word of the Lord? Let it come. But I am not troubled, following you as a shepherd (or not laboring, following you), and I have not desired the day of man: you know. What has come out of my lips has been right in your sight (or before your face). Do not be a source of fear to me, you are my hope in the day of affliction (or do not become a stranger to me, sparing me on the worst day). Those who do not believe in the future, speak to the Prophet: Where is the word of the Lord? Let us come: considering the dissimulation of judgment, thinking of delay. But to those, he says, speaking these things, I am not troubled, nor have I labored following you as a shepherd, either entering your footsteps. Nor was I satisfied with this end, but I did not desire the day of man, either a longer life, or the prosperous things of this age. And he calls himself a witness, whom he also calls a judge: You know. He continues: What has come forth from my lips, was right in your sight; that he has never lied, and never spoke against the will of the Lord. Be not to me, he says, a source of fear, my hope in the day of affliction. Which is clear according to the Hebrew. But according to what the Seventy translated, saying: Do not become a stranger to me, sparing me in the day of evil, the meaning is: Do not spare me in the present age, which is evil; but repay me according to my sins, so that I may have eternal rest. For I know it is written: Whom the Lord loves, he chastises; and he scourges every son whom he receives (Hebrews XII, 6). But this day is evil, either the entire age, or the day of judgment, for those who suffer because of their sins.
Augustine of HippoAD 430
SERMON 229B.2
The Lord has indeed made every day—not only has made but also continues to make. I mean, he makes every day as follows: he makes his sun rise on the good and the bad and sends rain on the just and the unjust. So we are not to imagine that this ordinary kind of day, which is common to good and bad alike, is meant in this place, where we heard, “This is the day that the Lord has made.” What particular sort of day can it be when it says, “Let us exult and be joyful in it”? What sort, but a good one? What sort, but a very choice, lovable, desirable one, the sort about which Jeremiah said, “And I have not yearned for the day of men, you know it well”?
John CassianAD 435
CONFERENCE 3:24.2
For it is but little for a monk to have once made his renunciation, that is, in the early days of his conversion to have disregarded the present world, unless he continues to renounce it daily. For to the very end of this life we must with the prophet say this: “And I have not desired the day of man, you know it well.” Wherefore also the Lord says in the Gospel: “If anyone will come after me, let him deny himself and take up his cross daily and follow me.”
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 17:16 captures the prophet's profound personal appeal to God, a heartfelt defense of his unwavering faithfulness and integrity amidst intense persecution and public scorn. He asserts that he neither shirked his divinely appointed role as a spiritual shepherd nor desired the calamitous judgment he was compelled to prophesy. Instead, he appeals to God's perfect knowledge, affirming that every word spoken from his lips was truly from the Lord and righteous in His sight, underscoring his commitment to divine truth over personal popularity or comfort.
CONTEXT
Literary Context: This verse is situated within a deeply personal section of Jeremiah's prophecy, often referred to as his "confessions" or laments (e.g., Jeremiah 11:18-23, Jeremiah 15:10-21, Jeremiah 18:18-23). Immediately preceding Jeremiah 17:16, Jeremiah 17:15 records the taunts of scoffers who challenge the veracity of Jeremiah's prophecies, demanding, "Where is the word of the Lord? Let it come now!" This direct challenge prompts Jeremiah's earnest defense to God in verse 16, where he reaffirms his prophetic calling and the divine origin of his difficult messages. The broader context of Jeremiah 17 contrasts the cursed life of those who trust in human strength with the blessed life of those who trust in the Lord, setting the stage for Jeremiah's personal example of unwavering trust despite immense hardship.
Historical & Cultural Context: Jeremiah prophesied during the tumultuous final decades of the Kingdom of Judah (late 7th to early 6th centuries BCE), a period marked by political instability, spiritual apostasy, and the looming threat of Babylonian invasion. The people, including their leaders and false prophets, largely rejected Jeremiah's warnings of impending judgment, preferring comforting lies. Prophets like Jeremiah often served as public figures, delivering God's word in the temple courts, city gates, or public squares, making them highly visible and vulnerable to public opinion and political pressure. The concept of a "pastor" or "shepherd" (Hebrew: ro'eh) was a common metaphor for leaders, both spiritual and political, in ancient Near Eastern cultures, signifying care, guidance, and authority over a flock or people. Jeremiah's claim that he did not "desire the woeful day" highlights the cultural expectation that a true prophet would grieve over, rather than rejoice in, the calamities he foretold, distinguishing him from those who might exploit fear or personal gain from disaster.
Key Themes: Jeremiah 17:16 powerfully contributes to several overarching themes in the book of Jeremiah. It underscores the theme of prophetic integrity and faithfulness, as Jeremiah stands firm in his calling despite immense personal suffering and public rejection, contrasting sharply with the false prophets who offered popular, but deceptive, messages (e.g., Jeremiah 14:13-16). The verse also highlights divine sovereignty and omniscience, as Jeremiah appeals directly to God's perfect knowledge ("thou knowest") as the ultimate arbiter of his sincerity and the truthfulness of his words, even when human judgment is flawed or hostile. Furthermore, it reveals the prophet's profound compassion and lament over judgment, demonstrating that true prophetic ministry is not about gloating over impending doom but grieving deeply for the people's sin and the necessary consequences, aligning with the broader theme of God's sorrow over Judah's rebellion (e.g., Jeremiah 9:1).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 17:16 employs several potent literary devices. Metaphor is central, particularly in the use of "pastor" (Hebrew: ro'eh) to describe Jeremiah's prophetic role. This evokes the image of a shepherd diligently caring for a flock, highlighting his responsibility to guide, protect, and feed God's people with divine truth, even when they resist. The phrase "woeful day" functions as Euphemism or Understatement, referring to the impending catastrophic judgment that Jeremiah was tasked to announce, softening the direct impact while still conveying its severity. The prophet's direct address, "thou knowest," is a powerful example of Apostrophe, where he turns from his human accusers to speak directly to God, appealing to divine omniscience for vindication. This also serves as a form of Assertion, a strong declaration of truth and integrity, placing his testimony directly before the ultimate Judge. The entire verse functions as a Personal Lament and Apologia, a defense of his character and ministry in the face of widespread opposition and misunderstanding.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 17:16 offers profound theological insights into the nature of true prophecy, divine knowledge, and the character of God's chosen messengers. It underscores that authentic prophetic ministry is not self-serving or driven by personal desires for calamity, but by a sorrowful obedience to God's will, even when that will involves judgment. Jeremiah's appeal to God's omniscience ("thou knowest") highlights the theological truth that God is the ultimate discerner of hearts and motives, validating His servants' integrity even when human perception is clouded by hostility or disbelief. This verse also implicitly affirms the inspiration and authority of God's word delivered through His prophets; Jeremiah's words were "right before thee," meaning they were divinely sanctioned and accurate, regardless of their reception.
REFLECTION AND APPLICATION
Jeremiah's steadfastness in Jeremiah 17:16 provides a powerful model for believers today, particularly those in leadership or prophetic roles. It challenges us to examine our own motives in service: Are we driven by a genuine desire to serve God and His people, or by personal gain, popularity, or the avoidance of discomfort? Jeremiah's willingness to speak difficult truths, even while grieving their necessity, reminds us that compassion does not negate conviction. We are called to embody both truth and grace, lamenting the consequences of sin even as we faithfully declare God's standards. When facing misunderstanding, false accusation, or the heavy burden of our calling, we can find immense comfort and vindication in appealing to God, who truly "knows" our hearts and intentions. Our ultimate audience is not human opinion, but the omniscient God before whom our words and deeds are laid bare.
Questions for Reflection
FAQ
What does "pastor" mean in Jeremiah 17:16?
Answer: In Jeremiah 17:16, the KJV translation "pastor" comes from the Hebrew word ro'eh (H7462), which literally means "shepherd." In this context, it is used metaphorically to describe Jeremiah's role as a spiritual leader and prophet. Just as a shepherd guides, feeds, and protects his flock, Jeremiah was called by God to guide the people of Judah, feed them with God's word, and warn them of impending dangers. It signifies his divinely appointed responsibility to care for the spiritual well-being of God's people by faithfully delivering His message, even when it was unpopular or brought him personal suffering.
Why did Jeremiah say he didn't "desire the woeful day"?
Answer: Jeremiah's declaration that he did not "desire the woeful day" (from Hebrew ʼânash H605, meaning "woeful," and yôwm H3117, meaning "day") emphasizes his genuine sorrow and compassion for his people, Judah. As God's prophet, he was tasked with delivering messages of impending judgment and destruction due to their persistent idolatry and sin. However, this was not a task he relished. His statement highlights that his prophetic warnings were not born of personal vindictiveness or a desire for calamity to befall his nation. Instead, he grieved over the necessity of God's judgment, demonstrating a heart aligned with God's own sorrow over His people's rebellion, as seen in passages like Jeremiah 9:1. This distinguishes him from false prophets who might have exploited fear or lacked true empathy.
What does "that which came out of my lips was [right] before thee" signify?
Answer: This phrase is Jeremiah's powerful affirmation of the divine origin and truthfulness of his prophecies. By stating that what came from his lips was "right" (Hebrew nôkach H5227, meaning "directly aligned" or "proper") "before thee" (Hebrew pânîym H6440, meaning "in your face" or "in your presence"), Jeremiah is appealing to God as the ultimate witness and judge of his message. He is asserting that his words were not his own opinions or desires, but were precisely what God intended to be spoken, accurate and true in God's sight, regardless of how they were received by the people. This underscores his integrity as a prophet and the authoritative nature of the divine word he proclaimed, even when it was a message of judgment.
CHRIST-CENTERED FULFILLMENT
Jeremiah 17:16, while a personal lament of the prophet, profoundly foreshadows the character and mission of Jesus Christ. Jeremiah's unwavering commitment to his calling as a "pastor" or shepherd, even when it meant delivering unwelcome truths and facing intense opposition, finds its ultimate fulfillment in Jesus, the Good Shepherd who lays down His life for the sheep. Like Jeremiah, Jesus did not "hasten from" His divine mission, but steadfastly pursued God's will, even to the cross (e.g., Luke 9:51). Furthermore, Jeremiah's assertion that he did not "desire the woeful day" but grieved over impending judgment resonates deeply with Christ's lament over Jerusalem (e.g., Luke 19:41-44) and His agony in Gethsemane, where He prayed for the cup of suffering to pass, yet submitted to the Father's will (e.g., Matthew 26:39). Most significantly, Jeremiah's claim that "that which came out of my lips was [right] before thee" points to Jesus as the embodiment of divine truth. Every word Jesus spoke was perfectly aligned with the Father's will and truth (e.g., John 14:10), and He Himself is the Word made flesh, the ultimate and perfect revelation of God. Thus, Jeremiah's integrity, compassion, and faithfulness in delivering God's difficult word find their perfect and complete expression in the person and work of Christ.