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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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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.
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 17:17 encapsulates a deeply personal and fervent plea from the prophet Jeremiah to Yahweh, revealing his profound vulnerability and unwavering faith amidst intense persecution and the impending national catastrophe. In a period when Judah faced divine judgment and Jeremiah himself was a target of hostility for delivering God's unpopular message, this verse captures his desperate need for God's steadfast presence and protection, declaring the Lord as his sole refuge and enduring hope in the face of overwhelming adversity and the "day of evil."
CONTEXT
Literary Context: Jeremiah 17:17 is strategically placed within a pivotal theological discourse in Jeremiah 17, which meticulously contrasts the outcomes of human reliance versus divine trust. The chapter begins with a stark depiction of Judah's ingrained sin (Jeremiah 17:1-4), followed by a powerful antithesis: the cursed state of those who trust in human strength, likened to a bush in the desert (Jeremiah 17:5-6), versus the blessed flourishing of those who trust in the Lord, like a tree by water (Jeremiah 17:7-8). The subsequent verses (Jeremiah 17:9-11) delve into the profound deceitfulness of the human heart, emphasizing God's omniscience as the one who searches hearts and repays according to deeds. Jeremiah 17:12-13 then extols God as the "throne of glory" and "fountain of living waters," sharply contrasting Him with those who forsake Him. Jeremiah 17:14-18 shifts abruptly to a direct, personal lament and prayer from Jeremiah, where he seeks healing, salvation, and vindication from God, specifically pleading that God not be a source of terror but his enduring hope. This intimate appeal underscores the prophet's profound reliance on God even as he conveys messages of judgment to a rebellious nation.
Historical & Cultural Context: The book of Jeremiah chronicles the prophet's arduous ministry during the tumultuous final decades of the Kingdom of Judah (late 7th to early 6th century BCE), a period leading inexorably to the Babylonian exile. This era was characterized by profound political instability, pervasive moral decay, widespread idolatry, and a succession of weak kings who largely failed to lead the people back to covenant faithfulness. Jeremiah was divinely called to deliver a message of impending judgment and exile, a message that was deeply unpopular and frequently met with fierce opposition, ridicule, and even violent threats against his life (e.g., Jeremiah 11:18-23). The "day of evil" refers not merely to a single day but to the looming national catastrophe—the invasion, the destruction of Jerusalem, and the subsequent exile—which Jeremiah prophesied and personally endured. Culturally, prophets whose messages were negative or challenging were often viewed with suspicion or hostility, and Jeremiah's consistent warnings of doom made him an outcast, intensifying his personal suffering and making his reliance on God even more critical.
Key Themes: Jeremiah 17:17 contributes significantly to several overarching themes within the book of Jeremiah and broader biblical theology. Firstly, it powerfully highlights the theme of Divine Refuge and Sovereignty, portraying God not only as the one who justly brings judgment upon sin but also as the ultimate protector and shelter for those who trust in Him, even His own prophet facing the brunt of that judgment. Secondly, the verse profoundly illustrates Unwavering Faith Amidst Adversity. Despite immense personal suffering, rejection by his own people, and the impending national disaster, Jeremiah's declaration of God as his "hope" demonstrates a profound and steadfast reliance on God's unchanging character and promises, even when circumstances are bleak. This echoes the broader biblical truth that genuine faith perseveres through the most severe trials. Thirdly, the verse touches upon the theme of Vindication and Justice. Jeremiah's plea for God not to be a terror to him but his hope implies a deep desire for God to act on his behalf, to distinguish him from the wicked, and to ultimately demonstrate His justice against those who oppose His truth and His prophet. This personal prayer for divine intervention and vindication is a recurring motif for Jeremiah, as seen in his laments (e.g., Jeremiah 15:15-18).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 17:17 employs several potent literary devices to convey its message with emotional and theological depth. Apostrophe is prominently used, as Jeremiah directly addresses God ("Be not a terror unto me: thou art my hope"). This direct address intensifies the personal, intimate, and urgent nature of the prophet's plea, making it a direct conversation with the divine. The verse also features a striking Antithesis or Contrast between "terror" and "hope." Jeremiah asks God not to be a source of dread and destruction, but rather his ultimate security and refuge, setting up a powerful opposition that highlights the transformative nature of God's relationship with His faithful servants. Furthermore, the phrase "day of evil" serves as a Metonymy, where "day" stands for the entire period or experience of intense trouble, calamity, and suffering. This concise phrase encapsulates the profound adversity that Jeremiah and Judah were enduring, making the declaration of God as "hope" even more impactful against such a bleak backdrop.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 17:17 profoundly articulates the biblical truth that God is the ultimate and only reliable refuge in times of distress. It underscores the nature of true faith, which does not deny the harsh reality of suffering or the inevitability of a "day of evil," but rather anchors itself firmly in the unchanging character of God as the secure source of hope. This verse speaks powerfully to God's covenant faithfulness, demonstrating that while He justly brings judgment upon sin, He also graciously preserves and sustains His righteous ones. It is a testament to the fact that even His prophets, who deliver His sternest warnings, are utterly dependent on His grace and protection. The prophet's plea for God not to be a terror to him but his hope reflects a deep theological understanding of God's dual nature as both a consuming fire (Deuteronomy 4:24) and a compassionate Father, seeking to remain within the sphere of His redemptive grace rather than His punitive judgment.
REFLECTION AND APPLICATION
Jeremiah 17:17 offers profound encouragement and a vital pattern for believers navigating their own "days of evil." In a world often marked by uncertainty, fear, and personal trials—whether financial hardship, relational brokenness, illness, or spiritual attack—this verse calls us to shift our gaze from the overwhelming circumstances to the unwavering character of God. It reminds us that while life will inevitably present moments of crisis, loss, or profound challenge, our ultimate anchor must be the Lord Himself. We are invited to bring our raw fears and vulnerabilities before God, just as Jeremiah did, asking Him not to be a source of terror or despair in our lives, but to be our steadfast hope and refuge. This requires a conscious choice to trust in His sovereignty, His goodness, and His promises, even when His ways are mysterious or His judgments seem severe. It challenges us to cultivate a deep, abiding relationship with God, recognizing that true security is found not in fleeting earthly safeguards but in His divine presence and unfailing love.
Questions for Reflection
FAQ
What does Jeremiah mean by "Be not a terror unto me"?
Answer: This phrase reflects Jeremiah's deep personal distress and his unique, often isolated, position as God's prophet. He is essentially asking God not to become a source of fear, dismay, or ruin for him personally. While God is indeed a terror to the wicked and brings judgment upon sin, Jeremiah, as God's faithful servant, pleads for God's powerful presence to be a source of protection and comfort, not a cause for his own destruction or despair. It's a plea for God to distinguish between His prophet and the rebellious people, ensuring that the divine judgment falling on Judah does not consume Jeremiah, but rather that God remains his secure refuge and vindicator. It highlights the prophet's desire to remain in God's favor and protection amidst the unfolding divine judgment.
How can God be "hope" in a "day of evil"?
Answer: God is hope in a "day of evil" because He is unchanging, sovereign, and utterly faithful, even when circumstances are chaotic and bleak. The "day of evil" refers to a time of intense trouble, calamity, and suffering, which for Jeremiah included national destruction and profound personal persecution. In such a time, all human sources of security and reliance inevitably fail. God, however, remains the ultimate shelter (machăçeh), the reliable source of expectation and confidence. His character, His promises, and His omnipotent power are immutable, providing a steadfast anchor for the soul when everything else is crumbling. This hope is not a naive optimism or wishful thinking, but a profound, Spirit-empowered trust in God's ability to sustain, deliver, and ultimately vindicate His faithful ones, even through the darkest trials, as seen in passages like Psalm 9:9-10.
CHRIST-CENTERED FULFILLMENT
Jeremiah 17:17, with its poignant cry for God not to be a terror but hope in the day of evil, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. In the Old Testament, God's holy presence could indeed be terrifying, especially to sinners, as vividly demonstrated at Mount Sinai (Exodus 19:16-19). However, in Christ, God's presence is no longer a terror to those who believe, but the very source of their hope, peace, and salvation. Jesus, the Lamb of God who takes away the sin of the world, bore the full terror of God's righteous wrath and judgment on the cross, experiencing the ultimate "day of evil" in His crucifixion. Through His atoning sacrifice and triumphant resurrection, He became the living hope for all who trust in Him (1 Peter 1:3). For the Christian, God is no longer a source of dread but a loving Father, whose Spirit dwells within us (Romans 8:15), making us children and heirs. Our hope in the face of all evil—whether personal suffering, societal decay, or the final judgment—is securely anchored in Christ, who has overcome the world (John 16:33) and promises eternal life to those who believe (John 3:16). He is our ultimate shelter, our unwavering foundation of trust, and the guarantee that in Him, the "day of evil" will ultimately give way to the eternal day of God's glorious presence.