Godmindbody, Part 3, Chapter 4: Jeremiah
- robrensor1066
- Sep 8
- 14 min read
Updated: Oct 2
Godmindbody: The Bible, Prophecy, Miracles and TMS Healing Explained
By Robert Ensor
Copyright © 2025 Robert Ensor
All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the publisher, except in the case of brief quotations embedded in critical reviews and certain other noncommercial uses permitted by copyright law.The author’s moral rights have been asserted.First Published September 2025.
All Bible quotations, unless otherwise stated or referenced, are taken from the online World English Bible, which is in the public domain. It is available at the following link: https://ebible.org/eng-web/index.htm. English language Bibles are translated from Hebrew and Greek manuscripts. I am no linguist, and I don’t know any linguists, so I have had to rely on others’ translations and romanizations of the Hebrew and Greek texts. Occasionally, I have examined the original Hebrew, Aramaic and Greek of the Bible, zeroing in on key words where the received English translation is debatable or misses the full meaning of the original.
Disclaimer: I am not a doctor or a therapist – merely a concerned layperson (!) – and nothing in this book should be considered medical advice. Nor should it be considered a substitute for diagnoses, prescriptions and treatments from qualified doctors. If you have symptoms, I recommend that you see a doctor to rule out anything serious and get proper care.
The full title is available free from this website. The paperback and ebook versions are not free and are available from amazon at the following link: https://www.amazon.com/dp/B0FQ6MNZ2N. For part 1, see the link: https://www.robertensor.com/post/godmindbody-a-book-about-tms-and-christianity-part-1
For the entire book see the pdf below:
Chapter 4: Jeremiah
Jeremiah was a prophet during the last days of Judah’s existence as an independent kingdom, in the 7th and 6th centuries BC. He is credited with authorship of the book bearing his name, Lamentations, and the Book of Kings. Jeremiah warned his people of the coming of the Babylonians to sack Jerusalem for her sins, but he also spoke of the End Times, for which the Babylonian siege, captivity, and postexilic return were typological. Jeremiah was a reluctant prophet, grieved by his calling, hence he bore the moniker ‘the weeping prophet.’ Jeremiah and Ezekiel overlap significantly with other End Times prophecies, especially Isaiah’s, so I will focus here on the most relevant original and important eschatological prophecies of Jeremiah, that were not covered by his predecessor Isaiah.
God spoke of Jerusalem through Jeremiah as a faithless wife (Jeremiah 3:20) and a ‘prostitute’ (Jeremiah 3:1, 3:6) with a ‘prostitute’s forehead’ (Jeremiah 3:3), because of her idolatrous worship of the gods of other nations. Hence some have read Revelation 17’s ‘whore of Babylon’ as a symbol for Jerusalem, but the city of Babylon herself is also pictured as a sinful woman in Isaiah 47. Again, God saw his covenant with Israel, established at the time of Moses, as a marriage. Israel broke the marriage vows by worshipping other gods and was guilty of spiritual infidelity to Yahweh. Israel’s punishment, related by Jeremiah, was her destruction and captivity by the Assyrians in the 8th century BC, which God described metaphorically as a ‘divorce’ (Jeremiah 3:8). The ‘sister’ of Israel, Judah, was threatened by God with a similar fate if she did not repent (Jeremiah 3:8).
Jeremiah repeatedly warned that God would send the Babylonians to punish Judah (Jeremiah 37:8; 25:8), which translated to the Babylonian victory over Judah in 597 BC that installed Zedekiah as a puppet king, and King Nebuchadnezzar’s Sack of Jerusalem in 587 BC, including the burning of Solomon’s Temple, and the deportation of most of the city’s inhabitants as Babylonian slaves. That prophecy came to pass within Jeremiah’s lifetime.
Jeremiah’s calls for repentance and prophecies of doom landed him in trouble with the people and authorities of Jerusalem. He was telling them what they didn’t want to hear. In the end, Jeremiah was taken prisoner (Jeremiah 37), and the king and the people as a whole disregarded his warnings.
Jeremiah also predicted that in the future Israel and Judah will suffer greatly, repent and both ‘return’ to the Lord, which will thereby bring about the millennial kingdom ruled by God (3:14–22). In those days, they will no longer need the Ark of the Covenant, because they will live with God (Jeremiah 3:14–18).
When the Jews were taken captive, Jeremiah foretold that after 70 years God would release them, return them to Judah (Jeremiah 25:11) and punish Babylon in her turn (Jeremiah 25:12). God went on to promise that the Jews will be brought back from ‘all the nations’ when they call upon him (Jeremiah 29:14). This verse concerns the final regathering in the End Times, because in the 6th century BC the Jews were exiled primarily in Mesopotamia, not ‘all the nations’. But the return from the Babylonian captivity, like the Exodus from Egypt, was to be a type of the final regathering to the land.
The tribulation that precedes the regathering is described by Jeremiah as a uniquely terrible time, compared once again to birth pains. ‘Alas, for that day is great, so that none is like it! It is even the time of Jacob’s trouble; but he will be saved out of it.’ (Jeremiah 30:7). Since Jacob was Israel, the father of the 12 eponymous progenitors of the tribes of Israel, the above verse is a hint that Israel is to be the focal point of the tribulation, because bringing the Jews back into the fold is very important to God, (although he also wants as many Gentiles as possible to be saved), and it is human nature not to turn to God for help unless there is an emergency, hence the worldwide impact of God’s eschatological judgements. God promises that ‘he will be saved from it’; i.e. the nation will survive the tribulation, because God will ‘break the yoke’ from off their neck and Israel will never be bondservants again (Jeremiah 30:8). The ‘yoke’ here is the Antichrist’s domination. Jews have been enslaved since the return from Babylon, most notably by the Romans, and they were forced to labour in the Nazi’s concentration camps, indicating that the prophecy, ‘strangers will no more make them their bondservants’ (Jeremiah 30:8) did not come to pass with the postexilic return, but awaits an eschatological fulfilment. Jeremiah announced that God intends to make a ‘full end’ of the nations where Israel will be scattered, but Israel herself will not be destroyed forever (Jeremiah 30:11).
‘Their prince will be one of them, and their ruler will proceed from among them’ (Jeremiah 30:21). This ruler will approach God, ‘for who is he who has had boldness to approach me?’, marking him out as the Messiah (Jeremiah 30:21). It is interesting to note that the prince and the ruler may be read as the same individual, since prince can be a synonym for ruler, but given the repetition with different words, it is more grammatically probable that two different individuals are intended: a king and a prince, who would be the ‘prince’ discussed at greater length in Ezekiel. A prince can also mean a king’s son.
In this connexion, the full text of Psalm 72:1 reads: ‘God, give the king your justice, your righteousness to the royal son.’ People have interpreted the king and his son as being King David and his son Solomon, since the psalms were attributed to David, king of the United Kingdom of Israel. But the context, established by subsequent verses, such as ‘in his days, the righteous shall flourish, and abundance of peace, until the moon is no more’ (Psalm 72:7), is undeniably that of the millennial kingdom. The descriptions are too paradisaical to fit David’s Israel or any historical monarchy, and they cannot be about the new earth, because there will be no moon in the New Jerusalem (Revelation 21:23), which will follow the millennium.
So who is this king’s child? Well, Jesus is the king, and I have already identified his ‘only-begotten’ son as John the Apostle. After Peter was told he must ‘follow’ (John 21:19) Jesus to Crucifixion and heaven, he asked about John’s fate, and the Lord said, ‘if I desire that he stay until I come, what is that to you?’ (John 21:22). The disciples believed this meant that John would not die (John 21:23), but Jesus was saying that, in contrast to the martyred Peter, John will remain alive on the earth until the Second Coming, an event that did not happen during John’s lifetime in the Roman era, that therefore lies in the future and could only be fulfilled via reincarnation. Edgar Cayce also predicted that the return of John the Evangelist would signal that the Parousia is nigh, and that he would be a vehicle through which the physical, mental and spiritual are united.[i] John’s reincarnation in the latter-days explains why he was chosen to receive the Revelation of those times; he was, to some extent, seeing visions from his own future incarnation, the purpose of which is to help pave the way for the Second Coming, yes, but also to serve under King Jesus in the subsequent millennial kingdom. The text of the Davidic Covenant literally states that David’s offspring would be God’s ‘son’, and that this son would build a temple and be given an eternal kingdom. This secondarily refers to David’s biological son Solomon, who built the First Temple. Solomon was a previous incarnation of John the Apostle, the Son of Christ, Ezekiel’s (46) future prince of God’s Kingdom under King Jesus; the Davidic Covenant applies to Solomon across two incarnations, as well as to David and Jesus, the Son of David, in that he was descended from David and is also prophesied to build the temple (John 2:19). Of course, even in this interpretation, the kingdom and authority will be Christ’s, with John in a subordinate position, as one of the saints who rule with Christ in Revelation 20:6.
Returning to Jeremiah, God will pour out his wrath and ‘in the latter days you will understand it’ (Jeremiah 30:24); i.e. it will eventually be understood as necessary to bring Israel back to God. The prophecy of the prince and the royal son will ultimately be understood, too. As will all eschatological forecasts, just as Jeremiah’s prophecy that the Jews would endure the Babylonian captivity and return after 70 years of exile (Jeremiah 29:10) is crystal clear to us now, with the benefit of hindsight. The near fulfilments about Babylon established Jeremiah’s veracity as a true prophet of God, who ought to be heeded, since the Jerusalemites who ignored his warning suffered grievously in consequence. The Old Testament prophesied and prefigured the New Testament, while the New Testament partially explained the Old and charted the fulfilments of the First Advent prophecies, which are clear now to Christians. The very fact some prophecies have not yet manifested, especially those surrounding the Second Advent, necessitates a Third Testament to chronicle their consummation, and explain what was left mysterious in the Old and the New Testaments.
Jeremiah 31:18 reads: ‘“I have surely heard Ephraim grieving thus, ‘You have chastised me, and I was chastised, as an untrained calf. Turn me and I will be turned, for you are Yahweh my God.’’ Ephraim represents the northern Kingdom of Israel, who Jeremiah predicted would turn back to God when they realise that the chastisement was intended to bring about that reconciliation. In Jeremiah 31:31–33, God promises to ‘make a new covenant with the house of Israel and the house of Judah, not according to the covenant I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt….But this is the covenant I will make with the house of Israel after those days.’ This new covenant, therefore, is obviously not the same as the Mosaic Covenant, which was broken by Israel, but it does belong to the same typology. The new covenant will entail Yahweh writing the law in the hearts of his people (Jeremiah 31:33) and permit them ‘all’ to ‘know’ him (Jeremiah 31:34). It will also facilitate their forgiveness: ‘I will forgive their iniquity, and I will remember their sin no more.’ (Jeremiah 31:34). All sins are forgiven with salvation in Christ. Indeed, Jeremiah’s new covenant is the covenant established by Christ’s blood (Luke 22:20). ‘After those days’ locates the fulfilment of this prophecy – Israel’s adoption of the aforementioned new covenant – in the eschatological period, since it is at that time that the Jewish people’s mass salvation is foretold by numerous prophets, although obviously individual Jews have already converted. Indeed, ‘those days’ and ‘that day’ are common Old Testament markers of the End Times.
‘“Behold, the days come,” says Yahweh, “that the city will be built to Yahweh from the tower of Hananel to the gate of the corner. The measuring line will go out further straight onward to the hill Gareb and will turn toward Goah. The whole valley of the dead bodies and of the ashes, and all the fields to the brook Kidron, to the corner of the horse gate near the east, will be holy to Yahweh. It will not be plucked up or thrown down anymore forever.”’ (Jeremiah 31:38–40).
The details in this passage can help us determine whether this prophecy has been fulfilled. The statement that Jerusalem ‘will not be thrown down anymore forever’, indicates that the prophecy was not fulfilled with the postexilic return from Babylon, since Jerusalem has been sacked multiple times since then, most notably by the Romans in 70 AD. It would not exactly be accurate to characterise present-day Jerusalem as ‘built to Yahweh’, since much of it was built by Muslim Ottomans (who acknowledged the God of Abraham, but did not believe Yahweh was God’s name) and secular modern Israelis. The phrase ‘the days come’ establishes the eschatological nature of the passage 31:38–40. The Tower of Hananel was a tower in the wall of Jerusalem’s old city, which at least confirms that we are talking about Jerusalem. The tower’s current exact location is debated.[ii] The hills of Gareb and Goah are unknown, probably indicating a millennial extension of the city boundaries beyond the perimeter of Jeremiad Jerusalem.[iii] The valley and brook of Kidron is the valley separating the Temple Mount from the Mount of Olives to the east.[iv] It was a burial site, known as the Valley of Jehoshaphat, the prophesied place of divine punishment (Joel 3:2). Idols were destroyed there (2 Kings 23:6). The Kidron Valley is close to the Valley of Hinnom, which was known as Gehenna, the place where some kings of Judah and Judeans sacrificed their children (2 Chronicles 28:3; 33:6; Jeremiah 19:4), all of which contributed to the idea that the locale was cursed. The Kidron area today is part of the Jerusalem Walls National Park[v] and is not exactly considered ‘holy to Yahweh’, further suggesting that the fulfilment of Jeremiah’s prophecy lies in the future, because in the millennium, the whole city and surrounding area will be sanctified and made holy.
In the later verses of Jeremiah 31:38–40, God declared that Jerusalem will not be overthrown again. While Jerusalem today is strongly defended it could not be objectively characterised as indestructible; therefore, this prophecy pertains to a future state. Jerusalem’s future invincibility to foreign invasion will be the fulfilment of God’s covenant promises. As we have seen, these promises are not exclusive to the Jewish people, some of whom are nonetheless encompassed by the covenants. Of course, a rebuilding presupposes at least one destruction, and in addition to the Babylonian and Roman destructions of the city, an abomination is forecast to take place on the Temple Mount (Daniel 9:27), and a further destruction or desolation of Jerusalem is prophesied to occur on the Day of the Lord, when the Antichrist will sack the Holy City, and Jesus will cause a massive earthquake from the Mount of Olives (Zechariah 14).
The doom of Babylon is forecasted in Jeremiah 50, and indeed Babylon is currently in ruins. But is it a prophecy of ancient Babylon’s desolation, a future rebuilt Babylon, ruled by the Antichrist – or both? ‘Babylon has been taken…for a nation comes out of the north against her, which will make her land desolate and no one will dwell in it.’ (Jeremiah 50:2–3). Again, Cyrus the Great, who conquered Babylon in 539 BC, did indeed come from north of Babylon, although Babylon was not an uninhabited wasteland immediately following the Persian conquest, therefore Jeremiah’s verses primarily pertain to a still-future antitypical destruction.
Jeremiah specified that ‘in those days, and in that time’ – phrases loaded with eschatological connotations – Israel and Judah will both come and ‘seek Yahweh their God’ (Jeremiah 50:4). This event has not yet occurred historically, unlike the conquest and eventual desolation of ancient Babylon, which must be regarded as a partial and near fulfilment of Jeremiah’s prophecy. Nor have Israel and Judah collectively made ‘an everlasting covenant’ with God (Jeremiah 50:5) that was new to Jeremiah, since the older Jewish covenants – the Abrahamic, Mosaic and Davidic covenants – had already been made at the time of composition. As previously outlined, the everlasting covenant is the covenant of Christ’s blood. Again, although individuals from Israel and Judah have already been converted, Israel and Judah collectively are not currently Christian. This fact adds further weight to the idea of a future, eschatological fulfilment. The timeframe is important to establish, because Babylon here is again described as ‘the land of the Chaldeans’ (Jeremiah 50:1) providing more evidence that the eschatological Babylon will be a rebuilt Babylon in the territory currently occupied by Iraq. In the millennium, Israel will be without sin, ‘for I will pardon those whom I leave as a remnant’, saith the Lord (Jeremiah 50:20).
‘Go up against the land of Merathaim…and against the inhabitants of Pekod. Kill and utterly destroy after them,” says Yahweh’ (Jeremiah 50:21). Merathaim means ‘double rebellion’ and is believed by some to mean Babylon.[vi] Pekod was an ancient region near Babylon in southern Babylonia,[vii] further solidifying the historical Babylon as the location of the eschatological Babylon. Using Babylon as a codeword for Jerusalem or Rome I can understand, but if that were so, why would Jeremiah, and the Spirit that moved him, refer to Babylon and its environs in the next breath? At a certain point you have to admit that the Bible has the literal Babylon in view as the Antichrist’s capital. ‘A great nation and many kings will be stirred up from the uttermost parts of the earth’ (Jeremiah 50:41). ‘The earth trembles at the noise of the taking of Babylon. The cry is heard among the nations.’ (Jeremiah 50:46). Again, Cyrus’ conquest of Babylon was relatively swift and clean, so this description would better fit the End Times fulfilment and the apocalyptic account of Babylon the great’s dramatic destruction in Revelation 17 and Isaiah 13.
God promises to send a ‘destroying wind’ against Babylon (Jeremiah 51:1). The Hebrew word ruach used here can mean spirit or breath as well as wind.[viii] So a destroying spirit could be in view. This requires a future fulfilment, for there was no record of a hurricane or tornado when Cyrus took the city, and indeed no major desolation that could be attributed to a destroying spirit. Again, this is definitely the literal Babylon, because in the same chapter they are referred to as ‘Chaldeans’ (Jeremiah 51:40). Jeremiah exhorts everyone in Babylon to ‘flee’ for their lives (Jeremiah 51:6), just as John urges people to ‘come out of her’ in Revelation 18:4. Babylon is described as a ‘golden cup’ filled with ‘wine’ that has made the nations drunk, and the whole world ‘mad’ (Jeremiah 51:7), exactly like the ‘prostitute’ (Revelation 17:1) of Babylon’s cup in Revelation 17:4, establishing an intentional continuity between the Johannine and Jeremiad Babylon’s. God wants to destroy Babylon, ‘for it is the vengeance of his temple’ (Jeremiah 51:11). In other words, God destroyed Babylon in the ancient world because of the Babylonians’ destruction of the Solomonic First Temple, and this final End Times destruction of Babylon will be God’s revenge for the oft-prophesied ‘abomination of desolation’ (Matthew 24:15; Mark 13:14; Daniel 9:27) in the Third Temple, committed by the leader of Babylon, the Antichrist.
‘Call together against her the kings of Ararat, Minni and Ashkenaz!’ (Jeremiah 51:27). So far as I can discern, Ashkenaz,[ix] Ararat or Urartu[x] and Minni or Mannaea[xi] correspond roughly to parts of modern-day Armenia and western Iran. As in Isaiah 13:7, the kings of the ‘Medes’ (Jeremiah 51:28) are forecasted to come against the city of Babylon and indeed ancient Media was situated in what is currently Armenia and north-western Iran. Again, Cyrus the Great conquered Babylon, but he was a Persian, and while the Medes participated in that earlier conquest, Persia was the dominant force, so Jeremiah 51 is about a future attack.[xii]
‘I will dry up her sea, and make her fountain dry’ (Jeremiah 51:36) corresponds to some of the judgements in Revelation, that include the Euphrates river drying up (Revelation 16:12), since the Euphrates was, and will be, the main water source for Babylon. Through Jeremiah, God reproaches Babylon for her persecution of Israel (Jeremiah 51:35–37). Babylon will ‘become heaps, a dwelling place of jackals, an astonishment and a hissing, without inhabitant’ (Jeremiah 51:37). Again, this prophecy has already been fulfilled, given that the city is an archaeological ruin now, and wild animals live in the environs, but the prophecy awaits a second, End Times fulfilment. Babylon will be flooded: ‘the sea has come up on Babylon, she is covered with the multitude of its waves’ (Jeremiah 51:42). This will probably be a consequence of the massive final earthquake written of by John (Revelation 16:18) and Isaiah (24:19), scheduled to occur towards the end of the tribulation period, in the bowl judgements. Jeremiah again beseeches ‘my people’ (the Jews) to flee from Babylon in advance of its cataclysmic destruction (Jeremiah 51:45).
Read the next chapter: https://www.robertensor.com/post/godmindbody-part-3-chapter-5-ezekiel
[i] Kirkpatrick, Sidney. 2001. Edgar Cayce: An American Prophet. Penguin Publishing Group; Reissue edition.
[iii]https://en.wikipedia.org/wiki/Garev#:~:text=Israeli%20archaeologist%20Gabriel%20Barkay%2C%20echoing,northwest%20of%20the%20city's%20northwest
[vii]https://en.wikipedia.org/wiki/Puqudu#:~:text=The%20term%20Puqudu%20or%20Piqudu,near%20Uruk%20and%20the%20Tigris.
[viii] Firm Staff. 2021. Ruach and the Hebrew Word for the Holy Spirit. https://firmisrael.org/learn/ruach-the-hebrew-word-for-holy-spirit/#:~:text=Ruach%20(pronounced%20roo%2Dakh),spirit%2C%20breath%2C%20or%20wind.
[xii] Hindson, Ed. LayHaye, Tim. 2011. Exploring Bible Prophecy From Genesis to Revelation PB: Clarifying the Meaning of Every Prophetic Passage. Harvest House.
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