“Before I formed you in the belly I knew you; and before you came forth out of the womb I sanctified you, and I ordained you a prophet unto the nations.” (Jeremiah 1:5)
The Haftarah inaugurates the period of the Three Weeks—a time of mourning that culminates in Tisha B’Av, the commemoration of the destruction of both Temples. Fittingly, the reading is drawn from the opening chapters of the book of the prophet Jeremiah, a seer whose life was interwoven with the tragic unravelling of the southern kingdom of Yehudah. This passage is full of theological tension; for example, there is a divine calling, a prophetic mission, the recalcitrance of the people, and the deep, aching heart of Mar-Yah, the Holy One of Israel, whose covenant has been spurned.
This Haftarah is a testimony to Mar-Yah’s unwavering covenantal fidelity. It prefigures the redemptive suffering of the Righteous Servant and the voice of one weeping over Jerusalem—ultimately fulfilled and embodied in Yeshua Mshikha, who likewise stood weeping over the city, declaring, “O Jerusalem, Jerusalem” (Matthew 23:37).
Prophetic Call and Divine Election (Jeremiah 1:1–10)
The opening verses of this Haftarah present the prophetic commissioning of Jeremiah, the son of Hilkiah, a priest of Anathoth. The account is meticulous in rooting Jeremiah’s identity within the priestly community, thus bridging prophetic vision with Levitical intercession. This duality—being both priest and prophet—foreshadows the priestly-prophetic ministry of Yeshua Mshikha, our Great High Priest (Hebrews 4:14–16).
In verse 5, Mar-Yah proclaims, “Before I formed you in the belly I knew you; and before you came forth out of the womb I sanctified you, and I ordained you a prophet unto the nations.”
Jeremiah’s election precedes even his own self-awareness. It is of divine initiative and consecration. This verse helps us see the predestined mission of the Messiah, slain from the foundation of the world”, whose incarnate mission was known and established before creation.
Jeremiah’s initial resistance—“Ah, Mar-Yah Alaha! behold, I cannot speak: for I am a child” (1:6)—is reminiscent of the hesitations of Mosheh, Gideon, and Isaiah. The divine response is swift and reassuring: “Say not, I am a child… I am with you to deliver you” (verses 7–8). The prophet’s mouth is touched, and the word of Mar-Yah is implanted within him. This act is both symbolic and effectual, conferring upon him a divine authority that cannot be thwarted. He is now a vessel through whom the Word will burn like fire (5:14; 20:9).
Verse 10 speaks of the prophetic authority to “root out… and to build.” This reflects the constructive-destruction paradigm of divine judgment. The prophet’s ministry is oriented toward renewal. In this, the prophet stands as an instrument of Mar-Yah’s chastisement and healing.
The Almond Rod and the Boiling Pot (Jeremiah 1:11–16)
Jeremiah’s initiation is followed by two visions. The first is of an almond rod. Mar-Yah assures him by saying, “I will hasten my word to perform it.” (verse 12). The almond tree, being among the earliest to blossom, symbolises the vigilance of Mar-Yah—He is ever alert to execute His Word. The prophetic Word is not dormant; it is ever active, pressing toward fulfilment in history.
The second vision is of a seething pot tilting from the north (verse 13). Mar-Yah interprets it as the unleashing of judgment from the northern kingdoms—Babylon in particular—who shall be His instrument of retribution. “They shall set every one his throne at the entering of the gates of Jerusalem… and I will utter my judgments against them touching all their wickedness” (verses 15–16).
Here we discern the theological rationale for the coming calamity which consists of idolatry, covenantal infidelity, and the forsaking of Mar-Yah. The judgement is just, and yet—even in the fire of divine wrath—there remains a call to return.
A Charge to Proclaim (Jeremiah 1:17–19)
The prophet is not only called and anointed—he is now charged. “Gird up your loins, and arise, and speak unto them all that I command you.” (verse 17) Like Elijah on Mount Carmel or John the Forerunner in the wilderness, Jeremiah is summoned to confront kings, priests, and people alike. Yet he is not left unaided. Mar-Yah declares, “I have made you this day a defenced city, and an iron pillar, and brasen walls” (verse 18). His security lies not in military might but in the steadfastness of the Word and the presence of the Almighty.
Israel’s Covenant Infidelity and First Love (Jeremiah 2:1–3)
This passage concludes with a cry from the heart of Mar-Yah. “I remember you, the kindness of your youth, the love of your espousals, when you went after me in the wilderness, in a land that was not sown.” (2:2) This verse has a lot of covenantal imagery—the steadfast love and bridal devotion of Israel in her early walk with Mar-Yah. The wilderness becomes a symbol of purity and trust, in contrast to the settled land where spiritual adultery flourished. This is the first of many covenant lawsuit oracles in Jeremiah, where Mar-Yah pleads like a wounded Husband.
“Israel was holiness unto Mar-Yah, and the first-fruits of his increase: all that devour him shall offend; evil shall come upon them, says Mar-Yah.” (2:3) Israel is here described as holy to Alaha, sanctified and set apart—the first-fruits. But such privilege is not without consequence. The nations who desecrate this sanctity bring judgement upon themselves. Yet Israel, having desecrated her own holiness, stands at the precipice of self-destruction.
Messianic and Ecclesial Implications
This passage sets the tone for the mission not only of Jeremiah but of the Suffering Servant—Yeshua Mshikha of the seed of David and line of priests through His mother Miriam. Like Jeremiah, Yeshua was consecrated before birth (Luke 1:35), anointed by the Spirit, and called to speak not only to Israel but to all nations. He too wept over Jerusalem, cried out against the Temple, and was rejected by those to whom He was sent.
Yeshua, unlike Jeremiah, does not only lament the broken covenant—He enacts its renewal. Through His death and resurrection, He inaugurates the New Covenant spoken of later in Jeremiah (31:31), written not on tablets of stone, but upon the heart.
The assembly of the Redeemed must heed the voice of Jeremiah—a call to return, to remember the first love, and to walk in covenant fidelity. This is especially pertinent during these Three Weeks, a time when we must take stock of our communal and personal failings and cry out for mercy.
Conclusion
The Haftarah is both solemn and sublime. It unveils the heart of a prophet consecrated before birth, entrusted with a message of both devastation and hope. It reveals the heartbreak of Mar-Yah over a wayward bride, and His steadfast resolve to call her back. It points us to Yeshua, the faithful Prophet and Bridegroom, whose call still resounds: “Repent: for the kingdom of heaven is at hand.” (Matthew 4:17)
May each of us return with sincere hearts, remembering the loving-kindness of our youth, and walk once more in the paths of righteousness—for His Name’s sake.
Blessed are You, Mar-Yah our King, who hears prayer.