The  Angels  watch  over  our response to the Word, as they do all aspects of our spiritual development. Jeremiah 1:11,12 tells us that the word of the LORD came unto Jeremiah saying "What seest Thou? And I said I see a rod of an almond tree. Then said the LORD unto me, Thou hast well seen; for I will hasten My word to perform it". The word translated 'hasten' means to watch over, and is very similar to the word for 'almond'. Almonds are associated with God's eyes; the bowls of the lampstands were almonds (Ex. 25:33,34). Zech. 4:2 talks about these almond bowls on the candlestick, and v. 10 interprets them as the "eyes of the LORD which run to and fro through the whole earth". 2 Chron. 16:9 talks about the Angels in the same way; "the eyes of the LORD run to and fro throughout the whole earth to show Himself strong in the behalf of them whose heart is perfect toward Him". Similarly in Rev. 4:5 the lamps in the bowls of almond are equated with the "seven spirits (or Angels) of God". Rev. 5:6 equates the seven eyes with the seven spirits. Thus the almond rod which Jeremiah saw represented God's eyes or Angels who would watch over the word of God which Jeremiah was to speak to perform it. See on Dan. 9:14

Jer. 2:19-21 indicates the Angels' surprise at the weaknesses of their charges- "The Lord God of Hosts (Angels). . . broke thy yoke, and burst thy bands (in Egypt); and thou saidst, I will not transgress (Israel's covenant of obedience to the Angel). . . I had planted thee a noble vine, wholly a right seed (done by the Angel, Ps. 80:8; note the angelic context of Ps. 80): how then art thou turned into the degenerate plant of a strange vine unto Me?".

Consider how within His own law, it was an abomination for a man to re-marry the woman he had divorced. Yet this notwithstanding, God abases Himself in asking worthless Israel to re-marry Him (Dt. 24:4 cp. Jer. 3:1).

4:28 not repent- see on Hos. 13:14

7:25- see on Jer. 23:18,22

It is emphasized in Jer. 10:15, 16 that the God of Jacob is not an idol, nor is He created by an 'errorist'- using the same rare Hebrew word concerning Jacob being a 'deceiver' in Gen. 27:12. Jacob was a 'deceiver', and for much of his life did not accept Yahweh as his God, preferring the idols of the land (28:20,21). Yet Jer. 10:15,16 says that idols are made by 'deceivers', and the God Jacob believed in was not an idol like this. God is almost turning everything upside down to frame a weak, faltering Jacob as the very opposite. And He will do likewise with every one of the true Israel. 

The mutuality of inheritance between us and God is commented upon in Jer. 10:16, in the context of Jacob: " The portion of Jacob (i.e. God, the inheritance of Jacob) is not like them...Israel is the rod of his inheritance; Yahweh of Hosts is His Name" . This is yet another reflection of God's recognition that finally, Jacob fulfilled his promise to make Yahweh his God (Gen. 28:20).   The lessons of Jacob's name change were finally learnt.

Jer. 15:6 "Therefore will I stretch out My hand against thee, and destroy thee; I am weary of repenting". The hand of God is an Angelic term, and here we see it responsible for the frequent repenting (changing of mind) of God concerning Israel. Frequent repentance is fundamentally not a characteristic of God Himself- "God is not a man, that He should repent" (Num. 23:19; 1 Sam. 15:29).

It seems that Jeremiah was one of several later characters who found inspiration in Samson, and alluded to him in their prayers to God, seeing the similarities between his spirit and theirs: " O Yahweh [Samson only used the Yahweh Name at the end of his life], thou knowest: remember me [as Samson asked to be remembered for good, 16:28], and visit me, and revenge me of my persecutors [" that I may at once be avenged of the Philistines" , 16:28]...know that for thy sake I have suffered rebuke [the Philistines doubtless mocked Yahweh as well as Samson]. Thy words were found, and I did eat them [cp. Samson loving the word and eating the honey which he " found" in the lion]: and thy word was unto me the joy and rejoicing of mine heart...I sat not in the assembly of the mockers...I sat alone because of thy hand [Samson's separation from an apostate Israel]...why is my pain perpetual, and my wound incurable?" [the finality of his blindness] (Jer. 15:15-17). If these connections are valid, Samson's love of the word was a very big part of his life. 

Jeremiah's message as the Babylonian armies approached Jerusalem had stressed that if the Jews repented, then God would repent of the evil He was planning to bring upon them (18:8,10; 26:3,13). The Jews did not repent, and so Jerusalem was taken and Zedekiah deported. Even at this thirteenth hour, God said to the Jewish forces that remained at large outside Jerusalem and who were about to flee to Egypt: "If ye will still abide in this land, then will I build you, and not pull you down. . . for I repent Me of the evil that I have done unto you"" (42:10). What a God we have! Although Israel had not repented, the Angel repented to the extent of changing His pre-requisite for repenting of bringing more evil on them. And so God changed this from returning wholeheartedly to the Law, to merely remaining in the land of Israel rather than fleeing to Egypt. What of us? Jer. 31:18,19 tops all for such encouragement: "Turn thou Me (said Ephraim), and I shall be turned. . . I (God in the Angel)  was turned, I repented"- and therefore God repented too!

God describes the word which He inspires as coming into His mind (Jer. 19:5)- as if it occurs to Him, and then He inspires men with it.

20:7- see on Ez. 14:9

23:3 "I will gather the remnant of My flock"- the Angel of Israel is likened to a shepherd in Ps. 80:1; Is. 63:9-11 etc.

23: 4 "I will set up shepherds over them which shall feed them"- rulers who would  genuinely care for Israel like the master shepherd, the Angel, did. Jeremiah was frequently moved to lament the false shepherds of Israel, which is understandable if the Angel shepherd of Israel inspired Jeremiah. He would have been deeply hurt at his flock being left to ruin by those to whom He had delegated His shepherding role (cp. how in Is. 63:9-11 both the Angel and Moses appear to be the shepherd that led Israel).

23:5 "I will raise unto David a righteous branch, and a king shall reign and prosper". Zech. 6:12 interprets this as a reference to Zerubbabel: "the man whose name is the branch. . . shall  build  the  temple of the  Lord". Zerubbabel being a king-priest was in the kingly line, and thus can correctly be called a king in the line of David (Matt. 1:12; Lk. 3:7; 'Sheshbazzar' of Ezra 1:8 is the Babylonian equivalent of 'Zerubbabel'; Ezra 3:8 describes his brothers as "priests and Levites"). Great prince Nehemiah humbly entered Jerusalem incognito on an ass (Neh. 2:11-15)- it is a wild speculation that Zerubbabel did the same, and thus provided a primary basis for Zech. 9:9 "Thy king cometh unto thee (also unrecognized, in the case of Jesus entering spiritually ruined Jerusalem). . . lowly, and riding upon an ass, and upon a colt the foal of an ass".

23:7,8 "They shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; but, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them" (primarily fulfilled by the Babylonian policy of scattering their captives among other nations they conquered- hence the existence of the Samaritans in Israel). The Angel brought Israel out of Egypt- and was also responsible for their regathering from Babylon.

23:11 The Babylonian captivity was to be because "in My house have I found their wickedness, saith the Lord". The Angel that dwelt in the temple could call it "My house".

23:14 "They are all of them unto Me as Sodom, and the inhabitants thereof as Gomorrah"- both of whom were visited and destroyed by Angels. Similarly the Angels would bring judgement on Jerusalem

In Jer. 23:18,22 we find prophets standing in the “council of the Lord” (RV) to receive His word; and yet this sounds very much like Angels standing in the court of Heaven to receive God’s word of command. Likewise note the parallel between an Angel sitting under an oak and a prophetess sitting under an oak (Jud. 4:5 RVmg.; 6:11). “The God of the spirits [Angels] of the prophets sent his Angel” to the prophet John (Rev. 22:6 RV); implying that as God had sent His Angel-Spirits to inspire the prophets, so now He did to John. Ps. 147:15,18 speak of the sending out of God’s word to melt snow and send rain; this must surely refer to the Angels being sent out from the court of Heaven to do these things. The way the “watcher and holy one” came down from Heaven is paralleled with the word of Divine command likewise coming down from Heaven (Dan. 4:23,31). The universe is not just ticking away on clockwork; the Angels are actively being sent out from Heaven to perform what may appear the most mundane and repetitious of things. Thus God sends out His Angels; He sends out His word; and He also sent out His prophets (Haggai- Hag. 1:12; Ezekiel- Ez. 3:5,6). God rose up and sent out His prophets (2 Kings 17:13; Jer. 7:25 and many others). He is described as doing this because those prophets likewise identified with the word and became part of their own message. See on Is. 9:7; Ez. 10:5

24: 1 "Two baskets of figs were set before the temple of the Lord"; one representing the apostate Jews who remained in the land, and the other those who went to Babylon and later revived spiritually. It seems that an Angel dwelt literally in the temple. This vision of two groups of Jews standing before an Angel is probably the basis of the vision of Zech. 3, where Joshua and the Jews eager to rebuild Jerusalem stand before  the Angel, with the satan standing there too. 'Satan' is often associated with apostate Jews in the New Testament.

25:11 "This whole land shall be a desolation". The Angels of Zech. 1:11 reported that "all the earth (land- of Israel) sitteth still and is at rest" (cp. also Jer. 30:10), indicating that they were responsible for the state of the land.

26:3,13- see on 18:8

29: 10 "I will visit you" (God manifestation through the Angels) "after seventy years be accomplished at Babylon". Notice the similarity with the visiting of the Hebrews by the Angel at the Exodus.

The pure grace of God’s dealings with Jacob is brought out in how Jer. 30:7,8 prophecies that in the time of Jacob’s trouble, “I will break his [the invader’s] yoke from off thy neck. This was the promise given to Esau- and one could say that Jacob having got all he did, at least Esau should be allowed to have the little promise given to him. But now even this is given to Jacob- at the time of his ‘trouble, his final downtreading for centuries of disobedience. 

31:18,19- see on 18:8

31:32 "Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt". This covenant was given by the Angel at Sinai. "Which My covenant they break; and should I (therefore) have continued an husband unto them?" (AVmg. ). This associates the Angel with marrying Israel, and would explain the passages in Ez. 16,20 and elsewhere which speak of God falling in love with Israel and being flattered by their love. The implication in these passages is that God made an emotional decision in 'proposing' to Israel at Sinai. Such language is far better suited to Angels than to God Himself. The Angel here in v. 32 seems to be saying that His divorcing Israel would be justified- and as we see later in Hosea, God did divorce Israel. This contradicts- apparently- God's personal abhorrence of divorce. The situation appears less contradictory if it is recognized that the Angels actually divorced Israel, with God looking on and accepting the reason for the Angel's action. Mal. 2:14 brings this out: "The Lord hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant". This "wife of thy youth" cannot be God Himself- seeing that He is witnessing between Israel and this other party. It is fitting if she therefore represents the Angel, whom Israel married in her national youth at Sinai, where the Angel made the covenant with Israel to constitute Himself "the wife of thy covenant". It should be remembered that Malachi was prophesying in the same context of the restoration as Jeremiah. The Jeremiah passage shows that just before the captivity God, manifest in the Angel, considered divorcing them, and He thought similarly after the restoration too, according to Malachi. "The God of Israel. . . the Lord of Hosts (Angelic titles) saith that if He hate here, put her away" (AV: "The Lord hateth putting away". The ambiguity here seems designed)). This is the same idea as Jer. 31:32- the Angel saying He would be justified in divorcing Israel, although He did not want to. See on Zech. 1:3

31:33 "I will put My Law in their inward parts". The Law was given by Angels; again, notice the action of Angels on the human heart. The word is soon to be placed in Israel's stony hearts- and the power of the Spirit Angels will be operative in this.

31:33- see on 1 Sam. 10:9

32:39- see on 1 Sam. 10:9

34:18- see on Gen. 15:10

42:10- see on 18:8

Jer. 46:17- see on Gen. 18:17

51:1- see on Ex. 12:23

There is a vision described in 1 Kings 22:22 of the Angels presenting their various plans of how to slay Ahab. God says to the one whose plan He accepts "Thou shalt persuade him (Ahab), and prevail also: go forth, and do so". Thus the Angel still has to "prevail" or 'struggle' to operationalize a command from God which they know is His will to perform; and we have to do likewise, not least in the preaching of the Gospel, both obeying and prevailing. This makes more sense of Jer. 51:12, which says that "The Lord (of Hosts/ Angels, v. 14) hath both devised and done that which He spake" about Babylon.