“Why has my pain been continual and my wound incurable, refusing to be healed? You are a false stream whose waters cannot be trusted.”
Jeremiah was ‘appointed of Yehovah’ to be a prophet unto Judah and the inhabitants of Jerusalem concerning the impending destruction of this great city and the nation. He did not choose this profession nor did he make preparations for it by obtaining the proper educational and advanced training. Yehovah God appointed him to be a prophet before he was born, before he was formed in the womb (Jer. 1:5). He properly prepared this one for the work and educated His servant by His Spirit, giving him the words to be spoken unto this people whom He had ordained would not listen. His word was plain and simple unto the people; hear the Word of God, repent of their wicked ways and turn back unto Yehovah God. The truth that God revealed to Jeremiah concerning the corruption and stubbornness of the people caused him to weep often for his sin as well as the inabilities of the people, whom God had blessed with numerous revelations of His great love and power. for this he is known as the weeping prophet.
The nation of Israel demonstrated the wickedness of the nature of man as the ‘contention of the people’ (Jeroboam) withdrew from the tribes of Judah and Benjamin and formed the northern kingdom. God exalted this man to be king over them and to give unto the people such as was enticing and pleasurable to their ways. He set up the idols of the wilderness (golden calves) in judgment (Dan) and in ‘the house of God’ (Beth-el); this was the sin of the contention of the people whereby all Israel manifested their inability to be obedient to God. The kingdom degenerated from this corruption to open idolatry as the people followed after the thoughts and desires of their hearts and committed fornication with the kingdoms of this world which lived deliciously upon their plenteous bounty. As the fame and power of the northern tribes flourished and the alliances increased so did the defiance against Yehovah become more blatant and common yet God continued to send forth His servants to speak peaceably unto Israel to return unto Yehovah. The people refused to hear the word of God, castigated the faithful and slew the prophets until such time as appointed of old that they were overthrown and carried away into captivity; “such as for death, to death and such as for the sword, to the sword and such to famine, to famine and such as to captivity, to captivity” (15:2)
The southern tribes of Judah and Benjamin were eyewitness to this catastrophe as it unfolded in front of them yet they did not understand. Instead of listening to the words of the prophets as they continued to use the events in Israel as incentive for repentance in Judah but rather than turning from their ways the nation of Judah did more treacherously than her sister in provoking Yehovah God unto wrath. Jeremiah saw this because the Spirit of the Most High was in him showing him the corruption, hypocrisy and contempt that the natural man has for the truth of God. He not only saw it in the people, for whom his eyes ran down as rivers of waters (Lam. 3:48), but he also saw these qualities in himself.
“Yehovah You know me. Remember me, visit me, and revenge me of my persecutors”
Jeremiah knew that there were no redeeming qualities in him that he might go before God and present himself a candidate for mercy. He had within himself a testimony to the truth that the Lord knows them that are His and thus he approaches God, not with his hands full of good intentions and works, but in complete contrition. He understood the conditions of which he spoke, not in a patriotic manner as many do this day, hoping that the nation would return to being a God fearing people that His blessings may resume, but in a very subjective and person manner. He knew that the people of Israel, being the sons of Adam, were a stiff-necked and rebellious people from the beginning and that in and of themselves, there was nothing that could procured them the blessing of God or endeared His love upon them. He also knew in a very personal manner that he was a part of this group and nothing he could do could separate himself from the family of Adam.
The evidence of this was manifested in the words which he spoke; “Woe is me, that my mother has borne me a man of strife and contention to the whole earth” (10). He shows forth the Adamic nature in attempting to justify himself; “I have neither lent on usury nor men have lent to me on usury” and then exhibits the confusion of every child of the Israel of our God; “every one of them curse me”. On one hand he confesses his understanding of that which can only be seen when the eyes are opened, the Word of God, which he took and did eat, and on the other he felt that it were better that he was never born.
He was not like unto the Pharisees whom Jesus told that His word (which is He indeed for He is the Word which became flesh and dwelt among us) had no place in them for they were of their father the Devil (John 8:37-44) for Jeremiah was a chosen vessel of Yehovah. The Word came to him not through the wisdom of man or the natural abilities of the flesh but in Spirit and in truth, which, having ears to hear, he heard and received with great “joy and rejoicing in mine heart, for I am called by Your name, Yehovah God of Hosts” (Jer. 15:16).
There are many who even today call upon the name of Yehovah and call themselves of the anointing. They profess that they know the Anointed One and seek to share this experience with others whom they may bring unto Him, saying, know the Lord. But these are the ministers of darkness who deny the promise of God in the new covenant. This promise of God declares that He teaches His children to know Him so that they need not say each to his neighbour, know the Lord (Jer. 31:34), for how can the natural man teach spiritual matters? But there is a remnant according to grace that are called by His name. These are known of the Father and have been made accepted in the Beloved by the shed blood of the Lamb. He has each of their names engraved in the palms of His hand, upon the righteous breastplate of His priestly garments, upon the pouches of gold wherein sit the stones of memorial for the children of Israel and in the book of life of the Lamb. They have His name, which no man can know, in their foreheads (Rev. 22:4) and He has given them a new name which Adam cannot know or pronounce (2:17) for these are the incorruptible seed born from above, redeemed by the blood.
These two are often portrayed as two separate people and they are, but not in the manner in which the doctrine of Adam presents them. The example of the scripture is the chosen of Israel and the nations of the world all of which is demonstrated in the birth of Jacob and Esau. These two people were two manner of people separated from the beginning but they dwelt together. In nature these could not occupy the same flesh yet the type remains that every child of grace is two manner of people. They are the eternal seed of God which has been planted in the earthen vessel afore prepared by the shed blood for the glory of the seed within, that the incorruptible seed be not tainted by the dead body (Hag. 2:12). These are the Israel of our God and as was the case with his brother, Esau, so the fleshly man is enmity against the spiritual man, seeking a birthright, a blessing and an inheritance. Thus, as the two wrestled together in the womb, so these two manner of people are engaged in a warfare within wherein the law in the members being diametrically opposed to the Law of God strives in his environment to overcome the inner man. Jeremiah knew this by experience for as he delighted in the Word of God which was glad tidings of great joy yet he was hated by ALL men (Luke 21:17).
This same condition has existed from the beginning in the duplicity of the limited hearts and carnal minds of the earthen vessels and the children of grace. They have an hunger and thirst after righteousness yet they are hated of all men. They are scattered and few in number while the religion of the world boasts of great numbers, peaceful unity and victorious endeavours. They find the dainties of this world enjoyable to the flesh but the Spirit makes them understand that these brief moments of carnal pleasure cannot sustain for they are empty and worthless. As they grow in the grace and knowledge of His will, they find that these allurements after the cares and delights of the flesh are a pain unto their souls for they have no control over them and though the doctrine of Adam proclaims victory over sin and control over self, yet the inner testimony to the prisoners of hope is that though they have endeavour oft yet they have not found how to perform these masterful deeds and take dominion over their passions.
While the children seek that city whose builder and maker is God, they are despised, rejected as fanatics and religious zealots. They are mindful and zealous of the work they have been created unto in Christ and yet they hear the voice of Esau seeking proof and fruit in their labours. The world makes great show of the support through numbers and claim sovereign propriety since God has blessed them and increased their coffers; “and many there be that find it”. The pilgrims and strangers, however, are gathered together in small bands of two or three, convinced of their sin and desirous for mercy yet they are shunned for their love of the simplicity of the gospel. They walk in the light of Yehovah which reveals the corruption and death of this habitation and groan within waiting to be delivered but they find they have no control over the law which they find in their members which brings them into the captivity of the law of sin (Rms. 7:23).
“I did not sit in the circle of the merry makers nor exalt; because of Your hand I sit alone for You have filled me with indignation” (15:17)
Jeremiah is not praising himself for his wondrous deeds in that he refrained himself from certain sorted people; he was not given of God to dwell in this group because he was cursed and despised. God had given him the joy and delight after the Word which is foolishness unto the wise of the world and nothing but contention to the peace-makers of this habitation. Those who desire peaceful cohabitation are more than accommodating to have a Jacob dwell with them as long as he does not cause dissent through his beliefs; after all, doctrine divides! Jeremiah thought to dwell in such peace as he proclaimed to God that he would no longer preach to this people; “then I said, I will not make mention of Him, nor speak any more in His name. But His Word was in mine heart as a burning fire shut up in my bones and I was weary with forbearing and could not” (20:9).
Yet he knew that he was a stranger among these whom he called his kin but more so he knew that he was a stranger to the earthen vessel wherein he dwelt. He could not make a confederacy or become aligned with the flesh for his affections were set on things from above. He experienced the limitations and futility of the ways of the world as the Spirit showed him the uncleanness of his ways and though the trials and tribulations, expressly designed for Jeremiah, he knew that his pain was never ending and could not be arrested. The Spirit of the Most High God filled him with the abhorrence of all things pertaining to the flesh, even the desires of his mind toward the cares and needs of this body. The prophet, chosen of God, was not an exalted individual nor was he revered by man. He was abased before all as the servant of the Most High for, whosoever would be greatest in the kingdom shall be servant of all. He was isolated, slandered and cursed; “Take, my brethren, the prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience” (Jms 5:10).
There can be no greater sense of loneliness than that which is experienced in a crowded environment. A pilgrim wandering in a wilderness is indeed alone but having no one else around him he does not feel the abandonment of his friends and family. The child of promise is a part of a remnant which is among the populous of this world. He does not speak the language of Canaan, the waters of the land cannot be drunk for they are bitter, there is no meat to sustain them and, being in the world, they are not welcomed into cultured society because they are not of the world. They attempt from time to time to sit along the way with fellow travelers whom they hope have had the same experiences that they have encountered but they quickly discover that these wayfarers have not been walking the same path as the pilgrims of Zion. Thus in the crowded assemblies of this existence the sojourners of Israel find that Yehovah God has caused them not only to be isolated from the indigenous people of the land but they are even alone in the tabernacle of this dwelling.
“For incurable are her wounds for it has come unto Judah, it has reached to the gate of My people, to Jerusalem” (Micah 1:9)
The sin of Israel was manifested in the activity of the people. They returned unto the weak and beggarly elements of the wisdom and passion of the flesh as a dog unto his vomit. Their treachery was seen of Judah but there was no recognition, repentance or remorse as the people did worse than their northern brethren. In demonstration of the nature of Adam, they would not hear the warning, they refused the admonitions and they rejected the truth as presented to them by the long-suffering hand of Yehovah God.
Now it could be very easy to regress here to the hateful rhetoric of many against a nation of people for their stupidity and ignorance but Jeremiah saw this matter in a much more personal way. He was grieved for the sin of his people but he was appalled at the fact that the symptoms of his condition; the perpetual pain revealing an incurable wound which refused to be healed. His wound refused treatment for cure; making his pain more intense because the natural man cannot receive the things of the Spirit neither can he know them. The hypocrisy of the paradox that lay before him was to see his condition, as the Spirit revealed his inability and corruption, to know the power of Almighty God to cleanse and heal and yet to see that he, in Adam, rejected as incompatible and insufficient, the mercy and love of God. He knew that which was good and righteous but he found that he had neither strength nor desire in the flesh to perform that which was good (Rms. 7:18).
When the children of Israel murmured against Moses and God in the wilderness, God sent among them fiery serpents whose bite was lethal. He also gave Moses the antidote for the bite of these venomous beasts for whosoever that had been bitten by the serpents would look upon the brazen serpent on the stake would live; yet many in Israel died by reason of these bites. Why? Because they had been bitten and died before Moses lifted up the serpent or because they had not the faith required to look and live? The answer must be that they had not the faith, which is a gift from God and the evidence of the Spirit within to follow this simple procedure and so is the same answer to the dilemma of Jeremiah and ever child of grace (Heb. 4:2).
The natural man does not have faith for if he had faith the size of the grain of mustard seed, he would be able to remove the mountains and cause trees to be planted in the midst of the seas (Matt. 17:20 & Luke 17:6). Adam boasts of his faith and the wondrous things he is able to do but as yet has anyone seen even the smallest of mountains moved out of place or a sycamore tree growing upon the sea. Of course that answer is no but to make this applicable, like the Pharisees of old, the doctrine of man has made these expressions merely figurative in the ability to overcome major obstacles; the feeding the nations of the world and taking control of Satan and his henchmen (handling serpents) and we shall leave them to that which they have been given to believe.
Jeremiah, however, presented his incurable wound as having a singularity of purpose and a defiant nature. This was not a medical condition needing treatment; it was the sin that dwelt within him, that is in his flesh. The understanding of this condition had not come to the Canaanites or any of the inhabitants of the land for they can neither see nor comprehend what sin is. To the philosophers and wise men of the world, sin is a self-imposed limitation of an immoral act considered to be a transgression against some divine law. This semantic ambiguity allows for many interpretations and explanations which men of presumed self-esteem may debate and pontificate about endlessly; to Jeremiah, however, sin was the unchangeable nature and condition of his flesh which could not be healed. This understanding had come to Judah even to the entering in of the coming of peace (Jerusalem) for no one is exempt who is a partaker of flesh and blood.
“You are a false stream whose waters cannot be trusted”
The Breath of God revealed unto His chosen servant that the flesh cannot be trusted in any matter. Yet He did not leave this child without hope for He also told him that “it shall be well with your remnant; truly I will cause the enemy to entreat you in the time of evil and in the time of affliction” (15:11). The natural and complete reliance of the flesh upon those things which are temporal, fading away, is the evidence of the vanity of this world. Nothing that can be seen is eternal and nothing that is produced by the labour of man can sustain; he cannot add one inch to his stature, alter the station of life he has been assigned or alter the condition which God has given him in his creation. Yet in spite of these axioms, the natural man is constantly engaged in the attempt to change that which cannot be changed and improve that which is established before time began.
It is only when it pleases the Father to reveal Himself dwelling in His people that this vanity is made manifest. When this evidence is set forth in the testimony of the Spirit, from faith to faith, having the eyes opened as the light of His glory shines forth to His beloved; “yea doubtless and I count all things loss for the excellency of the knowledge of Christ Jesus my Lord for whom I suffer the loss of all things and do count them dung that I may gain Christ” (Phil. 3:8).
The labours and achievements of the arm of the flesh are also understood as being part and parcel to the perfect course that God has set for each of His children as they complete the race that they have been assigned to run. Every thought, word and deed of this natural being is orchestrated into an harmonious sequence of events that come to pass by the power of His will at the exact moment they are needed. The weakness and frailties of the flesh all serving together in testimony to the limitation of the creation and the unlimited purpose and will of God for even the wrath of man shall praise Him and the remainder He restrains (Ps. 76:10).
“Remembering my affliction and my misery, the wormwood and the gall, my soul has still in remembrance and is humbled in me” (Lam. 3:19f).
The revelation of the true nature and condition in Adam does not come all at once nor is it a progressive endeavour unto perfection. As the children grow in the grace and knowledge of His Will they proportionately know and understand their own vileness for as the inner man is strengthened by the Spirit of God so the outer man is revealed to be perishing daily. As the Father has prescribed certain trials and tribulations, specific to each of His children, so they each come to a deeper understanding of the “depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments and His ways past finding out! For who has known the mind of the Lord? Or who has been His counsellor? Or who has first given to Him and it shall be recompensed unto him again? For of Him, and through Him and to Him are all things, to whom be glory forever, Amen” (Rms. 11:33f).
The world is deceived by the beast who is the counterfeit representation of the true Lamb. He has a deadly wound that was healed and all they which are not of the eternal seed shall go after this one following after great swelling words of blasphemy against the Lord God Omnipotent (Rev.13). Thanks be unto God that His people are sanctified and preserved in the Anointing. No man can lead them astray for “a stranger they will not follow but will flee from him for they do not know the voice of strangers” (John 10:4) and none can snatch them out of the Father’s hand; “nevertheless the foundations of God stands sure, having this seal, the Lord knows them that are His” (II Tim. 2:19).
Brethren of hope do not despise the chastening hand of the Lord as He lovingly shows unto you the incurable wound and gives no ear to the soothsayers, medicine men and con-artists of the strange woman who boast of cures, peddling their elixirs and potions of the world. The continual pain causes His children to cry out unto Him as the creature groans within waiting to be delivered. The trials and tribulations work together for good to the beloved as they work patience that gives hope; “for we are delivered by hope but hope that is seen is not hope for what a man sees, why then does he yet hope” (Rms. 8:24).
Your servant in Christ,
(Elder) Chet Dirkes
July 9, 2017