COMMUNICATION 11 – God and Jeremiah

COMMUNICATION 11 - God and Jeremiah

  • We know far more about Jeremiah than about any other prophet, for Jeremiah is a writing prophet, who shares his feelings, his inner conflict, his emotional & physical suffering, his loneliness at not being understood and even less appreciated.
Jeremiah's family background
  • Jeremiah, son of Hilkiah, of priestly family, that is: of the tribe of Levi, living in a town called Anathoth in Benjamin (Jer 1:1).
  • David’s priest Abiathar, who supported Adonijah to be king (1 Kin 1:5), was expelled by Solomon to Anathoth, deserving death (1 Kin 2:26) but not killed. This was a fulfillment of Samuel’s prophecy on the house of Eli in Shiloh (1 Kin 2:27, 1 Sam 3:11-14). Maybe Jeremiah is of the line and family of Abiathar.
  • In Jer 7:12 Jeremiah says this to the people: “Go now to my place that was in Shiloh, where I made my name dwell at first and see what I did to it for the wickedness of my people Israel”, recalling the corruptness of the priesthood and it’s punishment then … and now again.
  • As of a priestly family Jeremiah should have been trained in the Law, the covenant, the service around the tabernacle, the sacrifice and the feasts. Maybe he was, maybe he wasn’t. At this time Judah is idolatrous, doesn’t even know any more that there is such a thing as “the Law” (rediscovered in 622 BC during Jeremiah’s lifetime, 2 Chr 34:14), probably just learned handed down rituals, and those mixed.
Jeremiah’s calling                                                               627 BC
  • Jeremiah calls himself ‘only a boy’ at his calling, which is Josiah’s 13th year, 627 BC. If an age of 13 to 18 is assumed, he is born 645-640 BC, the final years of Manasseh’s reign. He is then 3-8 years younger than Josiah, who is 21 in 627 BC.
  • God says to him “Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations.” (Jer 1:5).
  • Jer 1:6 shows Jeremiah as young, shy, not experienced, afraid at the calling, not eager or maybe overwhelmed or humble or painfully aware of what this will mean.
  • God affirms and encourages him by listening to him, yet restating the appointment, calling him called, created by God’s hand, known, consecrated (Jer 1:7).
  • God understands his fear, responds with assurance of his presence, does a visual sign of touching his mouth to affirm his words being in Jeremiah’s mouth (Jer 1:8).
  • Jeremiah has God’s word put in his mouth, a privilege, later this will seem a burden.
  • The initial visions are both assuring (Jer 1:11-12): God is watching over his word … and scary: the disaster breaking in from the North (Jer 1:13-16).
  • From the beginning God predicts formidable opposition of kings, princes, priests and people. “Do not break down before them, or I will break you before them” (Jer 1:17) is a sort of a threat or warning. Again not exactly comforting. Why does God say it? God will do everything from his side in support and protection, but Jeremiah also has a choice in this, he needs to take it, lean into the help and protection of God. All throughout the book of Jeremiah we will see this: God is not exactly pitying Jeremiah when he seems emotionally low.
Jeremiah during Josiah’s reforms                                          627-609 BC
  • At the destruction prophecy Jeremiah cries out “anguish! writhe in pain! walls of my heart! Heart beating wildly, cannot keep silent, hear trumpet, how long must I see and hear?” He has no joy in judgment predictions, identification (Jer 4:19-21).
  • In Jer 7:2 God commands Jeremiah to “stand at the gate of the temple, to all people of Judah coming to worship”. His is a very visible, public, potentially offending religious feelings sort to ministry. His message is: no false security, truly repent!
  • In Jer 7:16 he is commanded “do not pray for this people, I will not hear you”. The reasons is Israel’s persistent idolatrous worship of the ‘queen of heaven’.
  • In Jer 7:29 Jeremiah is told to “cut off your hair and throw it away, raise lamentation”. God has spoken persistently, Israel has not listened.
  • Upon having to prophesy the death of kings, priests, prophets and normal people in Jer 8:18-21 Jeremiah cries out “My joy is gone, grief upon me, for the hurt of my people hurt, mourn, dismay”. Jeremiah has the emotions the people should have but don’t have. He grieves for them, though they ignore him.
  • In Jer 9:1-2 he says “my eyes a fountain of tears, week day and night for slain of my poor people, that I could go away from them.”
  • Upon again predicting invasion for reason of idolatry (Jer 10:23-25) he says ”Correct me in just measure. Pour out your wrath on other nations”. Though his own nation treats him badly, Jeremiah identifies with them, wishes for their good.
  • In Jer 11:14-17 God tells him again “Do not pray for them, I will not listen when they call”. In spite of it all Jeremiah has been interceding, requesting God on their behalf.
  • In Jer 11:18-21 Jeremiah’s life is under threat by his own people. He describes himself like sheep lead to slaughter. Jeremiah commits his cause to God, trusts him for deliverance and prays for retribution on the offenders.
  • Jeremiah complains to God (Jer 12:1-4): “You will be in the right, O LORD, when I lay charges against you; but let me put my case to you. Why does the way of the guilty prosper? … But you, O LORD, know me; you see me and test me, my heard is with you … How long will the land mourn?”
  • Jeremiah is childlike, pours out his frustration, yet acknowledging God’s superiority, addressing him, making God the center of his complaint, like Job.
  • God’ answer is not as we would expect (Jer 12:5): “If you have raced with foot-runners and they have wearied you, how will you compete with horses? And if in a safe land you fall down, how will you fare in the thickets of the Jordan?” … God again is not ‘poor you’, he challenges him and speaks of greater challenges ahead.
  • In Jer 12:6 God is stating straight out that Jeremiah’s family is against him and have dealt treacherously, “do not believe them and their friendly words”. God is again fully real, speaking un-beautified truth, fully acknowledging Jeremiah’s situation.
  • In Jer 12:7-8 God keeps speaking ‘lapsing into his own grief’ it seems … Is this cruel of God? Or is it the greater privilege yet still for Jeremiah. It’s like God sitting down besides him, both grieving together, God sharing his heart with one who ‘knows how it feels’. Maybe this is comforting, or leading Jeremiah further into his calling: participating in the emotion, the grief of God.
  • The following verse (Jer 13:17) could be spoken by God or Jeremiah (showing just how deeply Jeremiah has absorbed the grief God feels: “But if you will not listen my soul will weep in secret for your pride, my eyes will weep bitterly and run down with tears … because the LORD’s flock has been taken captive”.
  • During the drought Jeremiah cries out (Jer 14:1-10) “O hope of Israel, its savior in time of trouble, why would you be like a stranger? … Do not forsake us”.
  • Again in Jer 14:11-12 God tells him for the third time now “Do not pray for welfare of this people, do not hear their cry, I do not accept them” Jeremiah is found to be interceding in spite of it all. He argues in Jer 14:13-16 that the people are only deceived because of the lying prophets. God answers with a destruction prophesy on false prophets: sword, famine, evil. People show a half-hearted repentance (Jer 14:19-22) at the misery of drought.
  • But God remains unmoved (Jer 15:1-3): “even Moses or Samuel’s intercession I would not accept”. Jeremiah is affirmed through this: it’s not because he is not fulfilling his role that God will not relent. He gets put in high company: Moses and Samuel. God affirms Jeremiah and the role he plays. God acknowledges that Jeremiah’s trouble is not of his own making, the apparent fruitlessness of his ministry is not Jeremiah’s fault.
  • Jeremiah complains: “would I’d never been born, a man of strife and contention, done no wrong yet all curse me” (Jer 15:10).
  • In Jer 15:11-12 God assures him “I have intervened in your life for good”, God again is not feeding pity, he reminds Jeremiah of what is also true. It’s been hard, indeed, but it’s good yet still.
  • In Jer 15:13-18 Jeremiah cries out: “remember me, bring retribution on my persecutors, do not take me away, know that on your account I suffer insult. … Your words became my joy and the delight of my heart, for I am called by your name … You have filled me with indignation, why is my wound is incurable? Truly, you are to me like a deceitful brook, like waters that fail.” Jeremiah’s words are a mixture of asking for vengeance, self-defense and complaint to God. He pours out his soul, we can well understand his emotion and frustration.
  • God’s answer in Jer 15:19-21 is non-indulgent: “if you turn back, I will take you back, and you shall stand before me. If you utter what is precious, you shall serve as my mouth. I will make you to this people a fortified wall of bronze, they will fight against you and but they shall not prevail. I am with you to save, deliver, redeem you” … God is not showing pity, but giving a sore challenge to repent, and the assurance of forgiveness, a re-affirmation of calling: “You shall stand before me.” God also acknowledges the reality of the persecution and re-affirms his promise of protection as at his calling (Jer 1:4-19).
    In Jer 16:1-4 God seems to add challenge to challenge: Jeremiah will not get married and have no children. God removes comforts that could remain. Is that a fitting answer to Jeremiah’s emotional struggle in chapter 15? Would I be willing? Am I putting conditions on God?
  • Be careful to not ‘judge Jeremiah’. Sometimes Bible teachers say: Ezekiel never complains, he is more faithful to his calling, but Jeremiah is in conflict with God. I don’t agree. Maybe Jeremiah is the only one honest enough to let us know the struggles behind the ministry? It’s good not to think other people’s challenges small.
  • The command in Jer 16:5-8 to “enter no house of lament, enter no house of feasting“ is picking up on Jeremiah’s complaint in Jer 15:17 “I did not sit in the company of merrymakers, not did I rejoice; under the weight of your hand I sat alone, for you had filled me with indignation”, already he has been in this situation, already he has partially passed this test, maybe that’s why God gave him this calling.
  • Jeremiah not participating in weddings and grief over death is also an enacted symbol: the coming destruction, loss of life, loss of freedom to live life as we please. Jeremiah not only speaks the message, he has become the message.
  • In Jer 17:14-18 Jeremiah’s prophesies or God’s grace in waiting to bring them about are ridiculed: “See how they say to me: “where is the word of the LORD? Let it come!” … Jeremiah’s response is: “heal me, and I shall be healed. Save me, and I shall be saved. I have not run away, nor desired the fatal day. What came from my lips, it was before your face. Let my persecutors be shamed, not me”. Jeremiah is throwing himself on God, seeking for no honor other than what God gives, knowing his weakness, asking God for help and healing. He is also joining God’s heart in not desiring the judgment, though he asks for retribution on them here.
  • In Jer 18:18-23 Jeremiah is plotted against and charged wrongly. He cries out: “Repay evil for good … Remember how I stood before you to speak good for them … hurl them out of the land … you know their plots … do not forgive their iniquity” Yet in the middle of that he again is casting himself on God. Jeremiah has no protection other than God, no one else to go to.
  • After the enacted symbol at Topheth (breaking an earth ware jug) Jeremiah denounces the Topheth (child sacrifice) and the queen of heaven worship (Jer 20:1-9), which puts him in conflict with priest Pashur, chief officer in temple. Pashur strikes Jeremiah, puts him in stocks over night and releases him next morning. This indicates that the priests were syncretistic or even outright idolatrous. Being of a priestly family himself, it would have made it even harder to speak out like this, Pashur being ‘his senior’.
  • Jeremiah complains in Jer 20:7-18: “Lord you have enticed me, overpowered me. Word of God has become a reproach, derision. Can’t hold it in either. My close friends plotting against me. God with me like dread warrior. God you test the righteous, you see the heart and the mind. Let me see your retribution on them. Sing to the Lord, he has delivered the needy. Cursed by the day I was born. Why only toil and sorrow, spend my days in shame?”.
  • This is a medley of complaint, accusing God, misery, fear, acknowledging God, deliverance, yet frustration…unfiltered, unprocessed, inconsistent, pouring out his soul
  • We may easily judge his outburst, but Jeremiah by ‘spilling his guts’ finds through to a continued faithfulness and sharing of God’s heart. He does not internally withdraw from God, does not turn to sarcasm, does not ask ‘and what’s in it for me?’. If you think one should do better than Jeremiah, think again.
Jeremiah during Judah’s last kings                        605-586 BC
  • In Jer 26:20-23 another prophet called Uriah speaks similar words to Jeremiah. Uriah receives death threats, flees to Egypt is brought back from there and killed by King Jehoiakim. How would this makes Jeremiah feel? Finally somebody like him, finally somebody who understands, and then he is gone. Violently.
  • In Jer 28:1-17 the false prophet Hananiah opposes Jeremiah in the temple, before priests and all people: “Babylon will be broken within 2 years, vessels and people and Jehoiachin back”. Jeremiah says that truth will be known when prophecies fulfill (good Deuteronomy theology). Hananiah breaks Jeremiah’s yoke and restates his prophecies. Jeremiah leaves and only later announces to Hananiah that he will be dead within a year. The law (Deu 13:1-5) commands the death sentence for false prophets. Hananiah dies 3 months later.
  • This is a battle of the prophets, but also: Jeremiah doesn’t presume on a ‘judgment prediction’ on Hananiah, though that could be concluded from Deuteronomy. He only gives it once he gets it from God, which is later. This shows his fear of God.
  • Another point: if people want to know who is a true prophet, they have ample proof. Here Jeremiah is very clearly vindicated. God has not left his people clueless and confused in a ‘battle of the prophets’, God has not left himself unrevealed. Again the problem is not: lack of knowledge, it is lack of repentance.
  • After the 1st wave of deportation, Jeremiah writes a letter to the exiles, elders, priests and prophets in Babylon (Jer 29:1-23). The message is one of assurance: they are not ‘worse’ than those remaining in Jerusalem. Actually the remnant in Jerusalem are the ‘rotten figs’ and God will exile them also.
  • The message is also one of hope: Build houses, plant gardens, marry, multiply, seek the welfare of the city, pray. After 70 years (but not before) God will bring them back and restore their fortunes.
  • Jeremiah is not all gloom and doom. He is very proactive in building what can possibly be built as God said at his calling (Jer 1:10). Jeremiah sees and meets the needs of others, even at a time when his needs are not really met at all.
  • Prophet Shemaiah in exile writes a letter to priest Zephaniah in Jerusalem with encouragement to silence Jeremiah. It is probably shocking for Jeremiah that the deception persists in Babylon (even when his destruction prophecies are indeed fulfilling!) and that persecution comes even from over there, in spite of the word of hope sent (Jer 29:24-32).
  • In Jer 30:1-3 God commands Jeremiah to write in a book all the words that God has spoken to him – for: restoration surely coming. God is affirming the importance of Jeremiah’s ministry, though nobody seems to listen. There is a need to preserve God’s view, predictions and promises for the long-term. Jeremiah understands this need and faithfully ministers to the exiles and those born in exile so that they know that God will restore the Jews. He probably has future generations in mind, too. Finally he gets to speak hope.
  • In Jer 31:26 Jeremiah dreams of restoration, he wakes up from a pleasant sleep.
  • In Jer 32 Jeremiah buys field of cousin during siege as a sign of hope (another enacted symbol): ‘houses, fields, vineyards shall again be bought’. Again: there is no resentment in Jeremiah, he has no children, who will inherit his land? He will be dead by the time this good is coming, yet he can abandonedly rejoice with the good to come. In this also: He is the message, the display of the grace, the compassion and goodwill of God.
  • During the 4th year of King Jehoiakim Jeremiah dictates all words of God so far to Baruch who writes them in a scroll (Jer 36:1-8).
  • Jeremiah commands Baruch to read the scroll in temple on the feast day. In the 5th year, 9th month Baruch reads scroll in chamber of Gemariah at the temple. Officials hear, are alarmed, decide the king needs to hear this and tell Baruch to hide with Jeremiah (Jer 36:9-19). The officials are fully aware that this is a contentious message, and that the king is not committed to fairness.
  • In one sense Jeremiah has spoken these words for years, but now as these words appear summarized, put together carefully and revealing the progression. The God-fearing people are alarmed. They realize this may not go down well with the king, yet know it needs to be communicated.
  • The scroll is read to King Jehoiakim, who burns it piece by piece. The king sends to arrest Baruch and Jeremiah, but God hides them (Jer 36:20-26).
  • Jeremiah dictates the whole scroll to Baruch again and many similar words are added (Jer 36:27-32). Why did they not make 2 copies at God’s command? Why all this work for nothing? Example: William Carey’s Bible Translation burning up just when they finished. What do you do? Start over again! This shows the need for endurance back then – an in equally in our ‘instant generation’.
  • In Jer 37:1-10, upon the Egyptian army withdrawing, King Zedekiah sends word to Jeremiah with the request to please pray. Jeremiah has to give a negative prophecy again (Babylon will conquer!) but he is now inquired of, asked for prayer. A little bit honored, but still neither obeyed nor protected.
Jeremiah imprisoned till the fall of Jerusalem in 586 BC
  • During the siege, all things start coming to a head (Jer 37:11-16): Jeremiah wants to go to Benjamin to receive an ancestral land in spite of earlier threats on his life by his family and town. This is parallel to the enacted symbol of the purchase of land (Jer 32). He meets his family (how would he feel? Fear? Is there a degree of respect by now?), takes possession and preserves the inheritance though he has no children.
  • Upon return Irijah arrests him and charges him with deserting to the Babylonians (this is an illogical charge, if so then why would Jeremiah come back to Jerusalem?). Irjah gets the officials enraged who have Jeremiah beaten and imprisoned in house of the secretary Jonathan. The story of joy, the enacted symbol of restoration now has become an issue of contention and a reason to step up persecution.
  • King Zedekiah sends secretly for Jeremiah to inquire of God (Jer 37:17-21). Jeremiah has to give another hard message: “You shall be handed to king of Babylon”. He challenges Zedekiah as to the legality of his arrest … and as to the peace-prophets who are now proven liars. Jeremiah always seems to get to say what nobody wants to hear and for which he will get into trouble. Zedekiah moves him from that place and gives him a daily ration of food.
  • Jeremiah tells all people to surrender to Babylon to save their lives (Jer 38:1-6). This combat-moral-destroying message is – of course – resented by the officials: They pressure Zedekiah to execute Jeremiah for weakening the defense and preaching treason. Zedekiah hands Jeremiah to them, “I am powerless against you”. Jeremiah is thrown into a muddy cistern. He is in his mid fifties (assuming a calling at age 17 years).
  • Jeremiah is charged for not wanting the welfare of the people, which is as false as easy to claim. He is forced to endure all the disaster he never wanted and worked against, knowing the more he is proven right during the siege, the more he is in danger of being killed.
  • Jeremiah is saved out of cistern by the Ethiopian eunuch Ebed-melech (Jer 38:7-13). Ebed-melech is courageous, initiative, committed to legality, foresighted and caring. Jeremiah is saved not by a family member, nor by Ahikam, nor by a fellow country-man, but by a God-fearing Ethiopian eunuch. Interesting to note is that Zedekiah says he is powerless to do this, but Ebed-melech manages to get it done. Ebed-melech is rewarded for his kindness by a promise that he will survive the siege (Jer 39:15-18).
  • Zedekiah secretly inquires of Jeremiah (Jer 38:14-28). Zedekiah pleads to keep the conversation secret. Jeremiah does so, he keeps being civil and truthful to a king who has betrayed him. Jeremiah remains in the court of the guard as prisoner until Jerusalem is taken by the Babylonians.
Jeremiah’s last years                                                after 586 BC
  • Upon Jerusalem falling to the Babylonians Jeremiah is bound and brought to Ramah. Nebuchadnezzar commands that he is treated well and offers Jeremiah freedom. Finally a bit of fairness and even honor! By whom? The idolatrous invading nation! Irony over irony.
  • Jeremiah is offered a good life in Babylon (Jer 40:1-6) but he opts for staying in Judah with the remnant. Why? Is this still part of the calling? Or is he too old to travel? Or is he sticking it out till the bitter end? Or is this meant to be an affirmation of God bringing the Jews back some day?
  • When Ishmael assassinates Governor Gedaliah (put in power by Babylon), the remnant thinks of fleeing to Egypt (Jer 41:1-10). They inquire of Jeremiah. But when he advises them to stay here and fear God, they refuse to lay down their idolatry and take all the people, including Jeremiah and Baruch, to Egypt by force (Jer 42-44).
  • This is like the ultimate defeat for Israel and Jeremiah. The “fruitlessness” of his ministry is again visible: Even when all his words
  • have come true (Jerusalem did fall), and he is a proven prophet (his predictions have fulfilled), nobody believes him. Even worse they force him back to Egypt, where God said Israel shouldn’t return (Deu 17:16). After all he did and said Judah persists in idolatry. Jeremiah keeps faithfully speaking the truth, even in the face of total rejection, without logic or reason.
  • It is probably in Egypt where he finishes writing his books (Jeremiah, Lamentations and Kings), though he writes it not for the unrepentant Jews in Egypt, but rather to the humble remnant in Babylon. This is Jeremiah’s last act of service, faithfulness and faith – the story will go on, as God has promised; history and prophecies need to be recorded.
  • Why does God not vindicate him more? Why this seemingly abysmal end of his life? Why is there no fruit whatsoever visible even at the very end? It seems God is hard on Jeremiah, maybe harder on him than on most.
  • We do not know, but what we do know is that Jeremiah is not only the messenger, he is the message. He not only speaks the words of God, he lives them. God’s dreams are broken. Jeremiah’s dreams are broken. Jeremiah truly represents God to Israel, at one of the lowest points in their history. Jeremiah is a picture for God. Jeremiah also foreshadows Jesus, the ultimate picture of God.
Parallels between Jeremiah and Jesus
  • Jesus and Jeremiah both persistently address unwilling, even hostile people who are able to hurt them.
  • Both have the heart of God towards those willing and unwilling, both woo people to reconsider.
  • Neither wants judgment or is vindictive nor rejoices once the hostile people ‘get their due’, both are forgiving and grace-filled.
  • Both speak at a time of political turmoil, at a time of worsening government, political and ideological conflict, increasing rebellion, increasing violence and dark outlook.
  • Both suffer for the sin of others and suffer what they don’t deserve: Jeremiah has to join the disaster, torture, imprisonment, siege, famine, defeat and captivity. Jesus suffers the ultimate suffering on the cross.
  • Both struggle with the suffering, Jeremiah repeatedly, Jesus also repeatedly and especially in Gethsemane.
  • Both prophesy and witness to the restoration beyond.
  • Both get persecuted by the religious leaders and political leaders’ schemes.
  • God is utterly sovereign in saving them at the time of greatest vulnerability and weakness, at the moment all seems out of control.
  • Both intercede.
  • Both “for the joy set before them endured the suffering, despising the shame” (He 12:2).
Summary
  • Jeremiah is so honest in his struggles with people, with oppression, with threats, fears, imprisonment, torture, fear of death, bitterness, vindictiveness and depression.
  • He struggles with God, with the message he has to speak, with the unbelief of the people, with the no-joy-in-fulfillment.
  • He is submitted under the disaster, though he doesn’t deserve it nor ever wished it on anybody revengefully. He joins in the suffering of those who rejected, ridiculed and tortured him.
  • Jeremiah sees little to no fruit to any of his long and sacrificial ministry. Yet at the end of it all, he is proven a true prophet (Jerusalem did fall!) which is the basis for faith in the restoration he promised (in 70 years Israel will return!).
  • The importance of this 70 year prophecy for the Jews in exile cannot be overestimated: this gives them the framework to understand their situation by, the affirmation that their calling as a nation is not over, the rallying point of a new hope, the holding on to an inheritance.
  • Other prophets may have prophesied beyond Jeremiah’s 70 years prophecy (especially Isaiah), but those prophecies seem so far out, people probably think they are canceled by Jerusalem’s fall. Rather it is Jeremiah’s 70 year prophecy that carried the Jews through the exile, a short-range, concrete, time-limited prophecy.
  • It is also this prophecy that will startle Daniel to further seek God as to the future (Dan 9:1-2 onward). And Daniel will speak the prophecies that will give framework and strength to the Jews for the centuries till Jesus’ time (Dan 7-12).
  • Jeremiah’s ministry might seem fruitless at first, but it is essential and powerful for the exile, and becomes the life-giving word of God still studied 2500 years later.
  • Jeremiah’s calling and destiny seems a lose-lose situation. God empathizes, but also takes away possibly comforts and challenges him repeatedly and sorely (!). God seems to think that the privilege of serving him, of knowing him, or doing the right thing far outweighs all the suffering, affliction and despair. Jeremiah agrees eventually and really, but does show that it is a fight. God is the reward, outweighing anything and everything!
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