The Book of Jeremiah Lesson 13 Jeremiah 25 – 26

The Book of Jeremiah

Lesson 13

Jeremiah 25 – 26

Introduction

The kings were responsible for scattering the sheep, leading the people astray in serving other gods and not executing justice in the land. Therefore, God would gather the people, return them to their own land, and raise up a king who would execute justice. To the prophets who prophesied without seeking God’s council, deluding the people; they would eat wormwood and drink poisoned water, and God’s anger would not turn back. There were 2 baskets of figs: the good figs represented those who would go into exile, while the bad figs are those who will die.

I. What is prophesied concerning Babylon?

a) Because the people did not listen and provoked the Lord to anger (25:7), God is going to bring the tribes from the north against Judah and utterly destroy it (25:9 – notice that the king of Babylon is “my servant”). The whole land shall become a waste, and they shall serve the king of Babylon for 70 years (25:11).

b) After 70 years, God will punish the king and the nation, making the land a waste (25:12). Everything that Jeremiah has prophesied will be fulfilled, and God will repay Babylon for their deeds (25:13-14).

II. What is the wine of wrath?

a) “For thus the LORD, the God of Israel, said to me: Take from my hand this cup of the wine of wrath, and make all the nations to whom I send you drink it (25:15).” Then Jeremiah took the cup from the Lord and made all the nations drink from it (25:17).

b) The nations are: Judah, Egypt, Uz, all of the lands of the Philistines (Ashkelon, Gaza, Ekron and Ashdod), the Ammonites (Edom and Moab), Tyre and Sidon, Dedan, Tema, Buz, Arabia, Zimri, Elam, and Media. All of the kings shall drink from the cup of wrath, get drunk and vomit. And if they refuse to drink, God says you must drink (25:18-28).

c) Because God is bringing disaster upon Jerusalem (God’s city) the other nations cannot avoid punishment for their sins (25:29). The Lord has an indictment against the nations and disaster is spreading from nation to nation. Those slain shall not be mourned or buried. Even those who are shepherds, the Lord is spoiling their pasture (25:31-38).

IV. What new do these prophecies teach us about God?

a) Let’s start with what we have seen/known concerning God: Gen. 28:10-22. Ex. 13:20-22, 33:7-10; Deut. 23:12-13. Josh. 3:14-17; 1 Sam. 4:3-18; 2 Sam. 6:12-15.

b) Now, let’s look at Jer. 3:16-18. In the scriptures we just read we saw that the ark symbolized the presence of God (the mercy seat on top is where God sat). In 587-6 BCE when Jerusalem was destroyed, Babylon carried the ark and other vessels of the temple back with them to Babylon (you’ll see this next week). Jeremiah is prophesying a time when the ark is neither remembered nor missed. So, what does it mean to be God’s people without the ark and God’s presence?

c) The prophesies of Babylon and the cup of wrath cause us to reflect upon 3:16 and a time where there is no ark. What new does this teach us about God?

1) the knowledge/understanding of God develops over time. We started with God being a God if place; then God was a presence signified by the ark. Now the ark does not exist.

2) God is not just the God of Israel. 25:9 says that the “heathen king (as Israel would have saw him)” Nebuchadrezzar is God’s servant. God is the God of all the nations. All nations are ruled by God and judged by God.

3) Today we think of God as being omnipresent, but that is not a biblical term; it comes from the Greeks. With the loss of the ark, Israel had to rethink and develop a new understanding of who God is. We see this in both Isaiah and Jeremiah where they both speak of God as the God of the nations. We will later develop the concept of God being omnipresent, not confined by temples or other structures. God is everywhere and governs all things.

IV. What happened to Jeremiah and how was he saved?

a) Jeremiah spoke the word of the Lord: If you will not listen to me, to walk in my law that I have set before you, … then I will make this house like Shiloh, and I will make this city a curse for all the nations of the earth (26:4, 6).” When Jeremiah finished speaking, “then the priests and the prophets and all the people laid hold of him, saying, ‘You shall die!’ (26:8).

b) When the officials of the city heard that Jeremiah had been taken, they came and sat at the city gate to hear (judge) the charge against Jeremiah. “This man deserves the sentence of death because he has prophesied against this city, as you have heard with your own ears (26:11).” Jeremiah then said that he prophesied in the name of the Lord (26:12, 15).

c) The officials said that he did not deserve to die but also recounted other prophets who had prophesied punishment and destruction (Micah the prophet is mentioned). Jeremiah was released and not put to death (26:24).

Next Week: Jeremiah 27 – 28

Questions for the week:

1. What is the sign of the yoke?

2. What is the result of lies?

3. Who was Hananiah and what happened to him?

The Book of Jeremiah Lesson 12

The Book of Jeremiah

Lesson 12

Jeremiah 23 – 24

Introduction

Our last lesson was somewhat out of sequence. It opened with the Babylonians attacking the city. Zedekiah sent word to Jeremiah hoping for good news, but Jeremiah told him that it was God who was attacking the city. Then the lesson returned to prophecies concerning the coming destruction of the city. They fail to execute justice by protecting the immigrant, the orphan and the widow. King Jehoiakim instead of executing justice, sought to enrich himself by building palaces and cheating the workers of their wages. Both the king and the people will be judged.

I. Who is responsible for the scattering of the sheep?

a) “Woe to the shepherds who destroy and scatter the sheep of my pasture! says the LORD (23:1).” Normally we think of shepherds as some form of ministry: priests, pastors; those who lead the people. However, in this case, it is not the priests who have scattered the sheep but the kings. Kings too lead the people and, in this case, they have led the people astray. As we have seen, it is they who have been chasing other gods and leading the people to do the same (among other abominations).

b) What is of particular concern to God is that the kings have not executed justice. We saw this last week in Jehoiakim. Of him God said, “your eyes and heart are only on your dishonest gain, for shedding innocent blood, and for practicing oppression and violence (22:17).” By comparison, his father “…judged the cause of the poor and needy; then it was well. Is not this to know me? says the LORD (22:16).”

c) Because the kings would not execute justice and scattered the sheep, God will gather them from where they have been scattered and return them to their land (23:3). Then, “I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land (23:5).” When God raises up a new king who will execute justice, then Judah will be saved, and Israel will live in safety (23:6).

II. What will happen to the prophets?

a) Not only have the kings scattered the people, both prophet and priests are ungodly (23:11). The prophets of the northern kingdom prophesied Baal and led the people astray. In Judah, “they commit adultery and walk in lies; they strengthen the hands of evildoers, so that no one turns from wickedness; all of them have become like Sodom to me, and its inhabitants like Gomorrah (23:14).”

b) God tells the people, “Do not listen to the words of the prophets who prophesy to you; they are deluding you. They speak visions of their own minds, not from the mouth of the LORD (23:16).” “I did not send the prophets, yet they ran; I did not speak to them, yet they prophesied. (23:21).” The prophets did not stand in the council of the Lord (v. 22).

c) “Let the prophet who has a dream tell the dream, but let the one who has my word speak my word faithfully. See, I am against the prophets, says the LORD, who use their own tongues and say, ‘Says the LORD.’ See, I am against those who prophesy lying dreams, says the LORD, and who tell them, and who lead my people astray by their lies and their recklessness, when I did not send them or appoint them; so they do not profit this people at all, says the LORD (23:30-32).”

d) Because God is against the prophets “…I am going to make them eat wormwood, and give them poisoned water to drink; for from the prophets of Jerusalem ungodliness has spread throughout the land (23:15).” “The anger of the LORD will not turn back until he has executed and accomplished the intents of his mind (23:20).”

III. What is the sign of the figs?

a) After Babylon had taken many into exile, God showed Jeremiah 2 baskets of figs; one with good figs and the other with rotten figs (24:1).

b) The basket of good figs represents those who have gone into exile in Babylon. God says, “I have sent away from this place to the land of the Chaldeans (24:5).” Exile will be a safe place for them where they live and grow as a people. God says, “I will set my eyes upon them for good… (24:6).” Then God will return them to their own land, God will plant them and not pluck them up. “I will give them a heart to know that I am the LORD; and they shall be my people and I will be their God, for they shall return to me with their whole heart (24:7).”

c) However, the bad figs represent Zedekiah and his officials, those who remain in Jerusalem, and those who escaped into Egypt. As we have said for several weeks, those in Jerusalem will die of the sword, famine and pestilence (24:10); but also, those who had escaped into Egypt. “I will make them a horror, an evil thing, to all the kingdoms of the earth - a disgrace, a byword, a taunt, and a curse in all the places where I shall drive them (24:9).”

Next Week: Jeremiah 25 – 26

Questions for the week:

1. What is prophesied concerning Babylon?

2. What is the wine of wrath?

3. What new do these prophecies teach us about God?

4. What happened to Jeremiah and how was he saved?

The Book of Jeremiah Lesson 11

The Book of Jeremiah

Lesson 11

Jeremiah 21 - 22

Introduction

In our last lesson, Jeremiah felt violated by God. There are a couple of different translations of chapter 20, but to summarize, because of the persecutions that he faced, being thrown in jail and having his life threatened, Jeremiah withdrew his consent from God. He no longer wished to speak or prophecy in God’s name; in fact, he wished not to prophecy at all. Yet, Jeremiah found that he was unable not to prophecy, he was forced to do so against his will. The word of God was such a force within him, it was like fire in his bones.

I. What does Zedekiah believe God will do, and why?

a) We have now moved to the reign of King Zedekiah (ca. 598-587 BCE) who is the last king of Judah. Over the next several weeks, we will learn of his reign and what God has planned for him (I just gave you a hint). In v. 1, Zedekiah sends Pashhur to Jeremiah inquiring of the Lord because Nebuchadnezzar has made war on Judah and Zedekiah is hopeful, believing “…perhaps the LORD will perform a wonderful deed for us, as he has often done, and will make him withdraw from us (v. 2).” Zedekiah is hopeful a “wonderful deed) because Judah is God’s people and God has saved them many times before.

b) Jeremiah sends word back to Zedekiah saying that no wonderful deed is forthcoming; instead, God will fight against them. The weapons they are using to fight against the Chaldeans (Babylon) will be turned against them. “I myself will fight against you with outstretched hand and mighty arm, in anger, in fury, and in great wrath (v. 5).” God will deliver the city into the hands of Nebuchadnezzar and everyone who remains in the city will die either by sword, famine or pestilence (v. 7, 9). Jeremiah prophesied this in 14:12 & 15:2; it is now coming to pass.

c) However, not everyone will die. Those who surrender to the Chaldeans will be spared; “…but those who go out and surrender to the Chaldeans who are besieging you shall live and shall have their lives as a prize of war (v. 9).” Again, Jeremiah’s previous prophecies (16:13-16) are not coming to pass.

II. What does it mean to execute justice?

a) As I have said previously, Jeremiah is not written sequentially; chapter 22 historically precedes the events of chapter 21. Here, God invokes the king to execute justice in the land. Justice is to deliver the people from an oppressor (v. 3). Jeremiah mentions one who has been robbed; but it can also be one who has been defrauded, cheated, or even one who has lost money or land by being deceived. Also, you are to do neither harm (wrong) or violence to the alien (immigrant), orphan, or widow.

b) If you obey this word (and execute justice), Kings will reign in the land and sit upon David’s throne, riding horses and chariots; they, their servants and the people (v. 4). “But if you will not heed these words, I swear by myself, says the LORD, that this house shall become a desolation (v. 5).” Gilead and Lebanon were forests where the best wood was found; the temple and the king’s palace were built with this wood; “but I swear that I will make you a desert, an uninhabited city. I will prepare destroyers against you, all with their weapons; they shall cut down your choicest cedars and cast them into the fire (vs. 6-7).”

c) We have seen in the previous chapter that neither King nor people obeyed God’s word and God turned against the people and fought to deliver them to the Chaldeans. Because these chapters are out of sequence, this comes as a warning to the king which was not heeded.

III. Who was Shallum and what did he do?

a) Shallum was Josiah’s son Jehoiakim who became king after his father’s death. He was taken away captive and God declared that he would not return (v. 11).

b) “Woe to him who builds his house by unrighteousness, and his upper rooms by injustice; who makes his neighbors work for nothing, and does not give them their wages… (v. 13).” He built himself a spacious house but did so on the wages on the poor while he enriched himself. His father executed justice, “He judged the cause of the poor and needy; then it was well. Is not this to know me? says the LORD (v. 16).” However, Jehoiakim only enriched himself, “your eyes and heart are only on your dishonest gain, for shedding innocent blood, and for practicing oppression and violence (v. 17).”

c) Because Jehoiakim enriched himself and did not execute justice by aiding the cause of the poor and needy, He was dragged from Jerusalem and died (v. 19). Jehoiakim, much like Zedekiah, did not act justly and did not heed the word of God. For this, not only did both kings die, but the nation was destroyed and a remanent carried into exile.

Next Week: Jeremiah 23 - 24

Questions for the week:

1. Who is responsible for the scattering of the sheep?

2. What will happen to the prophets?

3. What is the sign of the figs?

The Book of Jeremiah Lesson 10

The Book of Jeremiah

Lesson 10

Jeremiah 20

Introduction

To carry a burden is to carry one’s goods to the marketplace to sell/trade; the prohibition not to work on the sabbath is a prohibition against commerce. The story of the potter shows us that God can issue a decree and then change God’s mind depending upon human action. Our either following or disobeying God can have a direct effect on God’s actions. Just as the potter broke a piece of pottery and remade it, Jeremiah broke a jug at the entrance of the temple to show what God intended to do to Israel.

I. How was Jeremiah violated?

a) “O LORD, you have enticed me, and I was enticed; you have overpowered me, and you have prevailed (v. 7).” The words used here have strong sexual overtones and therefore the translation can be controversial. The key words are enticed/deceived (pata/patah); overpowered (chazaq); and prevail (yakol).

b) The NRSV translates pata/patah as enticed. Both the CSB and the NIV (pew bibles) translate this as deceived. There is a strong difference in connotation between the two. To entice is, tempt/induce a person into sex; it is a seduction. To deceive is to mislead or to lie. So, has God mislead or lied to Jeremiah, or has God seduced Jeremiah? Both the NIV and the NRSV translate chazaq as overpowered; while the CSB translates it as seized. Did God seize Jeremiah, or did God overpower Jeremiah? If God seized or overpowered Jeremiah, was Jeremiah raped? All three translations (CSB, NIV, NRSV) translate yakol as prevail. What does it mean to say that God prevailed over Jeremiah?

c) Clearly, both the CSB and the NIV want to stay away from the sexual connotation of enticed. However, to be seized or overpowered have their own connotation. Commentaries written on this passage are mixed; you can find a commentary to give you either connotation; but which do you prefer: that God deceived and/or lied to Jeremiah; or that God overpowered (raped) Jeremiah? One clue towards the stronger sexual interpretation is this: v. 9 says, “If I say, ‘I will not mention him, or speak any more in his name,’ then within me there is something like a burning fire shut up in my bones; I am weary with holding it in, and I cannot.” In our modern language/understanding, Jeremiah has removed his consent; he no longer wishes to speak God’s words, but God overpowers him such that Jeremiah cannot hold God’s words in, they are like fire in his bones.

II. Why does Jeremiah seek vindication?

a) Let us first remember that when Jeremiah complained to God in 12:1-4 that the wicked seemed to prosper, God responded in 12:5-6 that his situation was going to get worse. Let us also remember that the people of his own hometown (Anathoth), his own family threatened his life (11:21). In chapter 17:18 Jeremiah seeks vindication from his persecutors; and this chapter begins with Pashhur, the chief officer, putting Jeremiah in jail.

b) Jeremiah sought vindication previously in chapter 15 when he said, “O LORD, you know; remember me and visit me, and bring down retribution for me on my persecutors (v. 15).” Jeremaih is constantly persecuted for proclaiming the word of the Lord. Here in chapter 20, Jeremiah says that the people are denouncing him and even his close friends wait for him to stumble. “Perhaps he can be enticed, and we can prevail against him, and take our revenge on him (v. 10).”

c) To this persecution Jeremiah calls on God: “O LORD of hosts, you test the righteous, you see the heart and the mind; let me see your retribution upon them, for to you I have committed my cause (v. 12).” Jeremiah seeks retribution (vindication) because he is being persecuted due to his proclaiming God’s word.

III. Why does Jeremiah curse the day he was born?

a) “Cursed be the day on which I was born! The day when my mother bore me, let it not be blessed (v. 14)!” Jeremiah has become a “laughingstock” among the people because he has proclaimed violence and destruction, and it hasn’t come to pass (vs. 7-8). Everyone ridicules him and therefore to Jeremiah, God’s word has become a disgrace and contempt.

b) We have also seen that Jeremiah feels that God has deceived and even “overpowered” him into proclaiming a word that he no longer wishes to proclaim (he has withdrawn his consent). For this word, he is persecuted, jailed, and his life is threatened.

c) Yet, while he has withdrawn his consent, he is compelled to speak/proclaim anyway, “…there is something like a burning fire shut up in my bones; I am weary with holding it in, and I cannot.” Because he is compelled (forced) to proclaim that which he no longer wishes to proclaim, and for so doing he is ridiculed, persecuted, jailed, his life is threatened, and to him God’s word has become a disgrace; Jeremiah curses the day that he was born.

Next Month, September 10: Jeremiah 21 - 22

Questions for the week:

1. What does Nebuchadrezzar believe God will do, and why?

2. What does it mean to execute justice?

3. Who was Shallum and what did he do?

The Book of Jeremiah Lesson 9

The Book of Jeremiah

Lesson 9

Jeremiah 17 – 19

Introduction

Last time we examined a map of Babylon and Assyria, the nations of the north which would come to destroy Israel and Judah. Jeremiah was called to be celibate; not to take a wife or to have children. Marriage and children represent joy and happiness (Mirth). Jeremiah was the symbol that God would remove from the land all joy and Mirth. When the land was the destroyed and the people were carried off into exile, God would sent fishermen and hunters to see the people and to return them to their lands.

I. What does it mean to “carry a burden?”

a) Thus far the people have broken the 1st commandment (Ex. 20:3) not to have or worship other gods than the LORD; they have broken the 2nd commandment (Ex. 20:4) not to make images or idols; they have broken the 6th commandment (Ex. 20:13) not to murder by shedding innocent blood; and they have broken the 9th commandment (Ex. 20:16) not to lie (bear false witness). Now, the people are breaking the 4th commandment (Ex. 20: 8) to observe the sabbath. “Thus says the LORD: For the sake of your lives, take care that you do not bear a burden on the sabbath day or bring it in by the gates of Jerusalem (Jer. 17:21).”

b) A burden is a commercial load; the goods necessary to sell in the marketplace. The commandment is a prohibition against engaging in commerce or economic activity on the sabbath, but instead to rest. Resting or not engaging in commerce teaches us that our dependence is not on our own labor but upon the Lord. Resting on the sabbath teaches us that labor is not an end; it is not the purpose of our lives. Our purpose is to worship and to enjoy God, so we are called to rest; and by resting, we acknowledge and learn to depend on God to provide the fruits of our labor.

c) Jer. 17: 22 says, “And do not carry a burden out of your houses on the sabbath or do any work, but keep the sabbath day holy, as I commanded your ancestors.” V. 23 says that they did not listen but instead stiffened their necks and would not receive instruction. “But if you do not listen to me, to keep the sabbath day holy, and to carry in no burden through the gates of Jerusalem on the sabbath day, then I will kindle a fire in its gates; it shall devour the palaces of Jerusalem and shall not be quenched (v. 27).”

II. Are God’s judgements definitive?

a) We have heard people (and may have said it ourselves), “God said it, I believe it, that settles it.” This saying suggests that what God says is definitive (unchanging); but this is not true, and we should not use this saying. God does indeed change from decrees and judgments that God has made. The first time that God changed a decree is in Gen. 18 where God intended to destroy the whole city of Sodom, but after a conversation with Abraham, God allowed Lot and his family to escape. The second time that God changed a decree is in Ex. 32 where God vowed to destroy the people because of the golden calf, but after a conversation with Moses, v. 14 says that God changed God’s mind. Then in Ex. 33, God said that an angel would lead the people into the promised land, but that God’s presence would not go with them, but again God changed God’s mind. Here in Jer. 18, God again changes God’s mind.

b) Jeremiah is told to go to the potter’s house and Jeremiah observes the potter, working with clay, destroying it, and then remaking it (vs. 3-4). God asked Jeremiah, “Can I not do with you, O house of Israel, just as this potter has done (v. 6)?” God may declare either destruction or prosperity for a nation or a person, but depending on their actions, God may change God’s mind concerning the decree (vs. 8 & 10).

c) Our actions – good or bad – are a determining factor in what God decrees. When destruction is decreed, our repentance can cause God to change God’s mind; the same when prosperity is promised but we instead turn away from God. In 7:16 and 14:11 where God tells Jeremiah not to pray for the people, this comes after the opportunity for repentance has been offered and rejected. Our actions – good or bad – are a factor in God’s decrees.

III. Why did Jeremiah buy a jug?

a) After going to the potter’s house, Jeremiah is told to buy a potter’s jug, then to take some of the elders and some of the priests and go to the Hinnom valley (a small ridge south of the temple) at the entrance of the Potsherd Gate, and there proclaim the word of the Lord: “I am going to bring such disaster upon this place that the ears of everyone who hears of it will tingle (vs. 1-3).” God recounts all of the sins of the people in vs. 4-5, then describes the disaster that will come upon them in vs. 6-9.

b) Jeremiah is told to break the jug in the sight of those who traveled with him and said to them, “Thus says the LORD of hosts: So will I break this people and this city, as one breaks a potter's vessel, so that it can never be mended. In Topheth they shall bury until there is no more room to bury (v. 11).”

c) After having gone to the potter’s house and seen what the potter can do to/with a vessel/jug, God then tells Jeremiah to go to the gate where kings and priests pass through and to break a jug, just as the potter broke a vessel in his hands. Again, Jeremiah is a symbol of what God intends to do to the people.

Next Week: Jeremiah 20

Questions for the week:

1. How was Jeremiah violated?

2. Why does Jeremiah seek vindication?

3. Why does Jeremiah curse the day he was born?

WARNING: strong sexual content in this lesson.

The Book of Jeremiah Lesson 8

The Book of Jeremiah

Lesson 8

Jeremiah 15 – 16

Introduction

We saw last week the dramatic illustration that Jeremiah gave of how the people would be exposed for their abominations, and not only would they be exposed, but they would also be violated. After exposing and violating the people, Jeremiah proclaimed that they would be scattered “like chaff driven by the wind from the desert.” Jeremiah is told not to pray for the people because God will have neither pity nor compassion upon them in their destruction.

I. What is the land of the North?

a) We have seen several times previously (1:13-15; 4:6; 6:1) Jeremiah prophesying about the kingdom and the disaster from the north. In those earlier chapters I was trying to explain what was happening in Judah/Israel and why Jeremiah was prophesying, and I said that I would explain who the land of the north was later. Tonight is later. Now that you understand God’s complaint against the people and why Jeremiah is prophesying, we can stop and understand who the land of the north is.

b) Notice on the map, the red shaded area is Babylonia, also known as the Babylonian Empire. The city of Babylon is the capital. Notice that the empire comes up from what we now call the Persian Gulf and extends to what was known as “The Great Sea” (the Mediterranean), then down towards Egypt and into Arabia. This is one of the 2 great empires of biblical times, the other being Assyria. Babylonia is also known as Mesopotamia or the “fertile crescent.” This land was known as the fertile soil in the biblical world. Today, ancient Mesopotamia and Babylon is known to us as Iraq.

c) Chapter 15 opens with God continuing to speak of the destruction of the nation. The people are destined for either pestilence, the sword, famine, or captivity (15:2). This captivity is the exile that we have discussed; and the exile will take place in Babylon.

d) In 15:10, Jeremiah complains to God: “Woe is me, my mother, that you ever bore me, a man of strife and contention to the whole land!” God reminds Jeremiah of God’s protection when his life was threatened (15:11); then tells Jeremiah that the people will serve their enemy from the north (15:12-14).

II. Why must Jeremiah be celibate and alone?

a) “You shall not take a wife, nor shall you have sons or daughters in this place (16:2).” Jeremiah’s life is again an illustration of what God is going to do to the people. God is going to turn the land into a place of death; they will die of deadly diseases (pestilence), the sword and famine (15:3-4).

b) In the midst of this death, Jeremiah is told not to mourn for the people, and not to attend their funerals. “For thus says the LORD: Do not enter the house of mourning, or go to lament, or bemoan them; for I have taken away my peace from this people, says the LORD, my steadfast love and mercy (16:5).” God will “… I am going to banish from this place, in your days and before your eyes, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride (16:9).”

c) Mirth/happiness, gladness are symbolized by the bridegroom and bride. A wedding is a sign of joy. It is happiness and the promise of a glad/happy life and children; but all of this will be taken away because the land is going to be turned into a land of death. Thus, Jeremiah’s life will illustrate this. Happiness and gladness will be taken away, illustrated by Jeremiah not taking a wife and having no children.

d) When the destruction comes and the land is turned to death, the people will ask why this is happening? What have they done? “…then you shall say to them: It is because your ancestors have forsaken me, says the LORD, and have gone after other gods and have served and worshiped them, and have forsaken me and have not kept my law; and because you have behaved worse than your ancestors, for here you are, every one of you, following your stubborn evil will, refusing to listen to me (16:12-13).”

III. Why will God send fishermen and hunters?

a) We saw earlier that there would be some people who were destined for captivity (15:2), and that this captivity was the exile. For several weeks we have seen Jeremiah prophesying concerning the exile; but in tonight’s lesson, God gives a direct promise: “‘As the LORD lives who brought the people of Israel up out of the land of the north and out of all the lands where he had driven them.’ For I will bring them back to their own land that I gave to their ancestors (16:15).”

b) To fulfill God’s promise of return of the people to their own land, God will send for them. “I am now sending for many fishermen, says the LORD, and they shall catch them; and afterward I will send for many hunters, and they shall hunt them from every mountain and every hill, and out of the clefts of the rocks (16:16).” From wherever the people are scattered, God will send fishermen and hunters to gather and retrieve God’s people; from every mountain, hill, and clefts (cracks) in the rocks.

Next Week (July 23rd): Jeremiah 17 – 19

Questions for the week:

1. What does it mean to “carry a burden?”

2. Are God’s judgements definitive?

3. Why did Jeremiah buy a jug?

The Book of Jeremiah Lesson 7

The Book of Jeremiah

Lesson 7

Jeremiah 13 – 14

Introduction

The people of Judah had conspired against God to commit all kinds of abominations and because of this, God will bring disaster upon the people; but this disaster/punishment of the people raises for Jeremiah a question about God, “why does the way of the guilty prosper?” God does not directly answer Jeremiah; God tells him that things are going to get worse. Yet, God promises to “pluck out” a people who will be scattered among the nations. These people will be in exile and from them, God will raise up a new nation to serve God. Tonight, we’ll learn more about God’s destruction of the nation.

I. What is the meaning of the loincloth?

a) Jeremiah is told to go and buy a loincloth (underwear) and to put it on; then he is told to take the loincloth and hide it in the crack of a rock near the Euphrates River. For Jeremiah to do this, it leaves him naked and exposed (13:1-5). Later, Jeremiah is told to retrieve the loincloth and when he does, he finds it completely ruined (13:6-7).

b) The hiding of the loincloth is a dramatic illustration both of God’s relationship with the people (both Judah and Israel) and their being ruined/corrupted. Judah and Israel are to be as close to God as underwear to the body; “For as the loincloth clings to one's loins, so I made the whole house of Israel and the whole house of Judah cling to me, says the LORD (13:11).” However, “This evil people, who refuse to hear my words, who stubbornly follow their own will and have gone after other gods to serve them and worship them, shall be like this loincloth, which is good for nothing (13:10).”

c) Just as a ruined loincloth leaves Jeremiah exposed, God is going to ruin the pride of the people (13:9). “And I will dash them one against another, parents and children together, says the LORD. I will not pity or spare or have compassion when I destroy them (13:14).” Notice, God will neither have pity or compassion on the people.

II. Why has Judah’s skirt been lifted?

a) The ruined loincloth left Jeremiah exposed; God promised to do the same to the people by ruining their pride (13:9). Here we have the well-known saying, can “Ethiopians change their skin or leopards their spots?” Neither can the people who are accustomed to doing evil now turn and do good (13:23). “I have seen your abominations, your adulteries and neighings, your shameless prostitutions on the hills of the countryside. Woe to you, O Jerusalem! How long will it be before you are made clean (13:27)?”

b) Again, the lying prophets are exposed, they who have said “…You shall not see the sword, nor shall you have famine, but I will give you true peace in this place (14:13).” “The prophets are prophesying lies in my name; I did not send them, nor did I command them or speak to them. They are prophesying to you a lying vision, worthless divination, and the deceit of their own minds (14:14).”

c) God will expose the people for their sins. “…it is for the greatness of your iniquity that your skirts are lifted up, and you are violated (13:22).” Just as Jeremiah was exposed, so shall the people be exposed; and when they are exposed, they are also violated.

d) “I will scatter you like chaff driven by the wind from the desert. This is your lot, the portion I have measured out to you, says the LORD, because you have forgotten me and trusted in lies. I myself will lift up your skirts over your face, and your shame will be seen (13:24-26).”

e) Some of the people have already been carried away into exile and more will be scattered (13:19-20). For their abominations/sins their punishment is the violation of their destruction, and their being carried away into exile. Remember, God will have neither pity nor compassion upon them in their destruction (13:14).

III. Why is Jeremiah told not to pray for the people?

a) “The LORD said to me: Do not pray for the welfare of this people. Although they fast, I do not hear their cry, and although they offer burnt offering and grain offering, I do not accept them; but by the sword, by famine, and by pestilence I consume them (14:11-12).” The time for prayer and intercession has passed; the destruction of the people has begun.

b) God has withheld the rain, and the people are suffering a drought. “Her nobles send their servants for water; they come to the cisterns, they find no water, they return with their vessels empty. They are ashamed and dismayed and cover their heads, because the ground is cracked. Because there has been no rain on the land the farmers are dismayed; they cover their heads (14:3-4).” The drought is only the beginnings of their punishment, because God will return their wickedness upon them.

c) “You shall say to them this word: Let my eyes run down with tears night and day, and let them not cease, for the virgin daughter-- my people-- is struck down with a crushing blow, with a very grievous wound. If I go out into the field, look-- those killed by the sword! And if I enter the city, look-- those sick with famine! For both prophet and priest ply their trade throughout the land, and have no knowledge (14:17-18).”

d) Now the people call out: “We acknowledge our wickedness, O LORD, the iniquity of our ancestors, for we have sinned against you. Do not spurn us, for your name's sake; do not dishonor your glorious throne; remember and do not break your covenant with us (14:20-21).” Like at the beginning of the flood, when the rains began it was too late to repent. Their destruction has begun, and God will not have compassion upon them.

Next Week: Jeremiah 15 – 16

Questions for the week:

1. What is the land of the North?

2. Why must Jeremiah be celibate and alone?

3. Why will God send fishermen and hunters?

The Book of Jeremiah Lesson 6

The Book of Jeremiah

Lesson 6

Jeremiah 11– 12

Introduction

Judah had become a nation of lies; so much so that no one could trust another, not even their own family. Lying is also an abomination just like idolatry, and God punishes both equally. Jeremiah shows the futility of idols, that they are human made with no power; yet the people turned to idols instead of the God who made heaven and earth. Because of these sins/abominations, the nation will be punished by being destroyed; but in the midst of the destruction, there will be those who will be scattered among the nations.

I. What is the conspiracy among the people?

a) We remember that we began looking at 2 Kings 22 where under King Josiah, the priests found the book of the law. Scholars believe this was a scroll of Deuteronomy because of the way Deut. speaks of the covenantal relationship between God and the people. Deut. also sets a series of blessings and curses in relation to the law. By following the law, you will be blessed; by disobeying the law you will be cursed (Deut. 26: 19, 26).

b) Jeremiah begins chapter 11 by speaking of the covenant with God and pronouncing a curse on those who do not keep the covenant (11:3). God reminds the people of the covenant that their ancestors swore with God when they came out of Egypt, and that if they obeyed the covenant God would give them a land flowing with milk and honey (11:4-5). God warned the people to obey the covenant, yet they did not incline their ears to God (11:8).

c) “And the LORD said to me: Conspiracy exists among the people of Judah and the inhabitants of Jerusalem (11:9).” A conspiracy exists when a group of people plot or conspire to commit an act. In this case, the nation has conspired against God to break the covenant and to worship idols (11:10). “Therefore, thus says the LORD, assuredly I am going to bring disaster upon them that they cannot escape; though they cry out to me, I will not listen to them (11:11).” The LORD judges righteously (v. 20); “therefore thus says the LORD of hosts: I am going to punish them; the young men shall die by the sword; their sons and their daughters shall die by famine; and not even a remnant shall be left of them. For I will bring disaster upon the people of Anathoth, the year of their punishment (11:22-23).”

II. Why does the way of the guilty prosper?

a) There is a threat against Jeremiah’s life by members of his own family. He is from the town of Anathoth (1:1). Jeremiah says, “But I was like a gentle lamb led to the slaughter. And I did not know it was against me that they devised schemes, saying, ‘Let us destroy the tree with its fruit, let us cut him off from the land of the living, so that his name will no longer be remembered’ (11:19)!” To this scheme God will punish the people of Anathoth (11:21-23).

b) The plot against him causes Jeremiah to question God. Jeremiah acknowledges that God judges righteously (11:20, 12:1), but Jeremiah still has a question: “Why does the way of the guilty prosper? Why do all who are treacherous thrive (12:1)?” Jeremiah lays this charge against God; he says, “You plant them, and they take root; they grow and bring forth fruit; you are near in their mouths yet far from their hearts (12:2).” Jeremiah believes that God allows the wicked to prosper since … “You plant them….” This is a direct challenge to Psalm 1 where the righteous prosper and the wicked “… are like chaff that the wind drives away (Ps. 1:4).” Jeremiah pleads with God, “Pull them out like sheep for the slaughter, and set them apart for the day of slaughter. (12:3).”

c) However, God’s response to Jeremiah is not helpful. God says, “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 (12:5)?” What God is saying to Jeremiah is that it’s going to get worse; or, to use a modern idiom: you ain’t seen nothing yet.

d) Questioning why the wicked prosper is the question of Psalm 10, of the Book of Job, and of Jeremiah here; and I’m sure you have asked this question as well. I will first say that God has no responsibility to answer us which is why God’s answer to Jeremiah seems to be no answer at all. There is no good answer to why there is evil in the world; but Jeremiah will revisit this question again.

III. Why will God pluck up the people?

a) “I have forsaken my house, I have abandoned my heritage; I have given the beloved of my heart into the hands of her enemies (12:7).” Previously we talked about the false sense of security Judah had, but not only has God forsaken (abandoned) God’s house, God has also abandoned God’s heritage. God’s heritage – or inheritance – is God’s people Judah. The language of God’s abandonment is strong (12:8).

b) God’s inheritance – or Judah’s (and also Israel) in this case – is also the land; the land that God swore to their father Abraham. The land that God promised them; the land that would flow with milk and honey. The people were to live in the land forever and worship God forever. However, not just the people, but the shepherds have led the people into making the land desolate because of their abominations (12:10-11).

c) In punishment of this, God will destroy the nation, and no one is safe (12:12). Yet, in the midst of this destruction, God will pluck out the people from the land (12:14-15). Like last week, this is a prophecy of the exile.

Next Week: Jeremiah 13 – 15

Questions for the week:

1. What is the meaning of the loin cloth?

2. Why has Judah’s skirt been lifted?

3. Why is Jeremiah told not to pray for the people?

The Book of Jeremiah Lesson 5

The Book of Jeremiah

Lesson 5

Jeremiah 9 – 10

Introduction

Judah/Jerusalem believed that God would not destroy them; the prophets proclaimed peace, the city itself is named peace, and the believed God would not destroy God’s own house. However, because the people committed abominations, they defiled God’s house by coming to the temple to make offerings without repentance. Because they refused to repent, Jeremiah mourned for the people. They have provoked God to anger, and Jeremiah mourns as he watches the city/nation being destroyed.

I. What becomes of a nation full of lies?

a) We have seen the many abominations/sins that Judah committed; however today we’ll discuss the sin of lying. This is another commandment: do not bear false witness (Ex. 20:16). “They bend their tongues like bows; they have grown strong in the land for falsehood, and not for truth; for they proceed from evil to evil, and they do not know me, says the LORD (9:3).” To bend their tongues is an interesting metaphor; today we might say that they twist their tongues. It means that the people bend or twist their tongues to say anything at any time; they will tell any lie to their advantage. Last week we talked about the “propaganda machine” that the leaders built to reinforce the false sense of security; well, that propaganda was built upon lies.

b) All of the lies created a nation of mistrust. “Beware of your neighbors, and put no trust in any of your kin; for all your kin are supplanters, and every neighbor goes around like a slanderer (9:4).” My commentary says this: “No one is the community can be trusted. They pretend to care about each other and are superficially nice, but behind people’s backs, they spread all sorts of gossip and slanderous talk.” “They all deceive their neighbors, and no one speaks the truth; they have taught their tongues to speak lies; they commit iniquity and are too weary to repent. Oppression upon oppression, deceit upon deceit! They refuse to know me, says the LORD (9:5-6).”

c) We have seen that the people refuse to repent. It is impossible to live in a nation that is built on lies and one cannot trust another; but this is also an afront to God. “Shall I not punish them for these things? says the LORD; and shall I not bring retribution on a nation such as this (9:9)? We saw last week that no one sin is greater or lesser than another. Certainly idolatry (whoring) is a great sin but so is lying. God is punishing both equally by destroying the nation (vs. 17-26).

II. What is the danger of idols?

a) We have seen how the people chased after idols; they “played the whore” on every hill and under every green tree (2:20); but Jeremiah gives a description of the idol. A tree is cut down and worked with the ax of an artisan; then “people deck it with silver and gold; they fasten it with hammer and nails so that it cannot move (10:4).” Idols are human-made and have no power of their own; so why would the people chase after them?

b) The peoples of ancient times believed that their lives were controlled by heavenly forces (sun, rain, wind/storms, etc.) and they ascribed a “god” to these forces. They believed that by appeasing or worshipping these forces they could bring control and order to their lives. While they worshipped idols, everyone is stupid without knowledge (10:14). “When he utters his voice, there is a tumult of waters in the heavens, and he makes the mist rise from the ends of the earth. He makes lightnings for the rain, and he brings out the wind from his storehouses (10:13).” “But the LORD is the true God; he is the living God and the everlasting King (10:10).” “It is he who made the earth by his power, who established the world by his wisdom, and by his understanding stretched out the heavens (10:12).”

c) To worship an idol is not to trust the God who created and controls the heavens and the earth. Walter Brueggemann says, “Idolatry is the seduction of trusting in imagined forces that cannot deliver. So we may notice that among us the idols that tempt us include nationalism, racism, beauty, youth, or technology in its many forms. None of these is a giver of life that will be safe, joyous, or generative. Such idols have no such gifts to give, even though we continue to trust in them.

III. What will be the punishment of Judah?

a) As stated, Judah would be punished for her abominations. We saw last week that the people from the north had already begun their invasion of the city. As Jeremiah weeps for the city/nation, “Hear, O women, the word of the LORD, and let your ears receive the word of his mouth; teach to your daughters a dirge, and each to her neighbor a lament. Death has come up into our windows, it has entered our palaces, to cut off the children from the streets and the young men from the squares. Human corpses shall fall like dung upon the open field, like sheaves behind the reaper, and no one shall gather them (9:20-22).”

b) Yet, in the midst of such destruction and death, God says, “I will scatter them among nations that neither they nor their ancestors have known; and I will send the sword after them, until I have consumed them (9:16).” Also, “Gather up your bundle from the ground, O you who live under siege! For thus says the LORD: I am going to sling out the inhabitants of the land at this time, and I will bring distress on them, so that they shall feel it (10:17-8).” To scatter the nations and to fling them out of the land, God is telling the people that they will be driven into exile.

c) The question of hope was asked and here it is, not everyone will be destroyed. As we get further into the book Jeremiah will talk about the remnant. Out of the destruction of Judah and Israel, a remnant will be taken into exile and there they will live until their punishment is over and they are able to return to the land.

Next Week: Jeremiah 11 – 12

Questions for the week:

1. What is the conspiracy among the people?

2. Why does the way of the guilty prosper?

3. Why will God pluck up the people?

The Book of Jeremiah Lesson 4

The Book of Jeremiah

Lesson 4

Jeremiah 7 – 8

Introduction

Jeremiah prophesied destruction when the prophets of the temple said that no evil/destruction would come upon them; the prophets prophesied peace. Everyone was full of wickedness, and they did not administer justice to the orphan and the needy. Therefore, God rejected the people as unpure silver is rejected. Because the people were rejected, they would be destroyed (indeed, the destruction had ready begun). Tonight, we’ll look further at Judah’s rejection.

I. Why can’t Judah find security in the temple?

a) Last week we saw how the prophets prophesied falsely saying that no evil would come upon the people and that they would live in peace (5:12, 6:14). That they chose to believe the false prophets gave them a false sense of security; they neither listened to Huldah nor Jeremiah who prophesied destruction for the nation. Their false sense of security is partly built upon the name of the city itself. Jerusalem – Jeru salem, meaning city of peace. The whole narrative of the city was that nothing could happen to it and all of the leaders of the city reinforced this narrative, but it was a lie. They believed they were exceptional (Jerusalem exceptionalism) and they created a “propaganda machine” to reinforce and perpetuate this narrative.

b) Added to their false belief in the prophets and the city itself, the people believed that God would not destroy the temple, the place where God’s presence dwelt. God warns them in v. 4, “Do not trust in these deceptive words: ‘This is the temple of the LORD, the temple of the LORD, the temple of the LORD.’” Just because God’s presence dwelt there did not mean that the temple could not be destroyed. Therefore, God tells Jeremiah to stand at the gate as the people entered the temple to worship; there he proclaimed the temple and the people’s destruction.

c) God reminds the people about Shiloh in v. 12. Shiloh was a worship site in the northern kingdom where the people would go to worship instead of Jerusalem in the south. Because of the people’s wickedness, Shiloh was destroyed. The people would have recognized what Jeremiah said concerning Shiloh, but they didn’t take it as a warning. They still believed that nothing would happen to the temple.

II. How has the temple become a “den of robbers”?

a) In their security that nothing would happen to them, they continued to commit all wickedness and injustice. Last week we saw that justice was helping the orphan and defending the needy (5:28). This week, Jeremiah expands the meaning of justice. We have already discussed the orphan and the shedding of innocent blood, but tonight we’ll add 2 more. In 7:6, Jeremiah says, “if you do not oppress the alien, the orphan, and the widow, or shed innocent blood in this place ….” The alien is who we call an immigrant today. That aliens/immigrants should not be oppressed comes directly from the law. Lev. 19:33 says, “When an alien resides with you in your land, you shall not oppress the alien.” V. 34 goes on to say that the immigrant should be treated as a fellow citizen and that we are to love the immigrant as ourselves. A widow wasn’t just a woman whose husband had died, but a woman who had no sons or family and thus, no means of support. Often the orphan and the widow are spoken of together. Deut. 10:17-19 speaks of all three.

b) Not only did they not establish justice, they also committed abominations (7:9). An abomination is an act that is detestable to God. People today make too much of the word abomination, as if a particular sin is more detestable to God than another. Injustice is an abomination, as well as the sins identified in v. 9; then after committing these abominations, the people would come to the temple, offer sacrifice and worship, “only to go on doing all these abominations … (7:10).” Because the people committed abominations the temple ceased to be a place of worship (7:30). One cannot worship and continuously commit sin at the same time. Worship requires the repentance from sin; thus, the temple had become a “den of robbers (v. 11), a place where sinners gathered without repentance (and no intention to repent).

III. Why does the prophet mourn?

a) The voice of Jeremiah and the voice of God are intertwined here in chapter 8. The leaders of the city “…have treated the wound of my people carelessly, saying, "Peace, peace," when there is no peace (8:11).” As we have seen, there are 2 wounds: the wound of injustice, and the wound of abomination. The leaders of the city/nation have acted carelessly by not taking these wounds seriously and instead proclaiming the false narrative of peace. They acted so shamefully that they couldn’t even blush.

b) God hears the cry of the people as the city is being destroyed. “My joy is gone, grief is upon me, my heart is sick (8:18).” In v. 19 they call out to God asking whether God is in the land; and God responds by asking why have the people provoked God to anger? “For the hurt of my poor people I am hurt, I mourn, and dismay has taken hold of me (8:21).”

c) “Is there no balm in Gilead? Is there no physician there (8:22)?” The abominations/sins of the people are so severe that there is no balm for them. God has doomed them to parish (v. 14). For those who will remain, death will be preferred than life (v. 3).

Next Week: Jeremiah 9 – 10

Questions for the week:

1. What becomes of a nation full of lies?

2. What is the danger of idols?

3. What will be the punishment of Judah?

The Book of Jeremiah Lesson 3

The Book of Jeremiah

Lesson 3

Jeremiah 4:5 – 6

Introduction

Israel and Judah broke the 1st and 2nd commandments by worshipping idol/false gods. God’s relationship with Israel and Judah is analogized as husband to wife. As husband, God requires faithfulness but instead, the people worshipped other gods. For their unfaithfulness, God issued a divorce from the people; but out of God’s love, mercy and compassion, God called the people to repentance. God called Israel and Judah to repent by acknowledging and turning from their sin; by reestablishing justice in the land, and to circumcise their hearts and return to God. Tonight, we’ll look at how Israel and Judah responded to God’s call to repentance.

I. What does God have against the prophets?

a) We saw in 2 Kings 22:16 that Huldah the prophet declared that the Lord would bring disaster on the nation, and in Jer. 1:14 God said that disaster would come out of the north. Here in 4:5 the people are told to blow the trumpet – sound the alarm – because the invasion of Jerusalem by the northern army has begun. Seeing the devastation, both the priests and the prophets are astounded; and Jeremiah complains to God that God has deceived the people (vs. 9-10). The people were told all would be well while disaster was being planned.

b) The prophets spoke falsely: “They have spoken falsely of the LORD, and have said, ‘He will do nothing. No evil will come upon us, and we shall not see sword or famine’ (5:12).” The prophets had prophesied that there would be peace (6:14). They prophesied what the people (and themselves) wanted to hear and not what God said. This was the state of the nation: “For from the least to the greatest of them, everyone is greedy for unjust gain; and from prophet to priest, everyone deals falsely (6:13).” The prophets acted shamefully, so shamefully that they didn’t know to blush (V.15).

c) God’s word was not in the prophets; but we saw that Jeremiah complained in 4:10 that God would allow the prophets to prophesy. God did not allow; God’s words were never in the prophets, but the prophets will be judged along with the people. “Therefore thus says the LORD, the God of hosts: Because they have spoken this word, I am now making my words in your mouth a fire, and this people wood, and the fire shall devour them (5:14).”

II. What is justice and who is responsible for instituting it?

a) Last week we saw that in order for the nation to repent, it needed to establish justice. “‘As the LORD lives!’ in truth, in justice, and in uprightness, then nations shall be blessed by him, and by him they shall boast (4:2).” Truth and justice are the beginning of justice in the nation; but this leaves us with the question, what is justice?

b) In 5:28, Jeremiah says, “They know no limits in deeds of wickedness; they do not judge with justice the cause of the orphan, to make it prosper, and they do not defend the rights of the needy.” An orphan – a child without parents or family – did not receive justice in the courts; neither did those who were poor/needy. The orphan and the needy represent the most vulnerable in society. These persons are to be defended by the courts when they plead their case, but instead they are oppressed. Jeremiah speaks of “fowlers” (v. 27), those who hunt and catch birds. When the orphan and the needy come to court, the fowlers set a trap and (v. 26) and they are treacherous; instead of defending the rights of the poor the scoundrels grow rich and fat by defrauding them in court and taking their goods and rights from them (remember, everyone is greedy – 6:13). There is no limit to their wickedness (vs. 26-28).

c) Justice begins by speaking the truth, but in Jerusalem the powerful told lies. They lied in court which allowed them to defraud the poor and to grow rich from their fraud. Jeremiah condemns them because God expects the poor to be defended; for the poor to be uplifted and caused to prosper (v. 28). For God, justice is defending and uplifting the most vulnerable and it was the nation who was responsible for doing this.

III. Why is Israel rejected silver?

a) As we have seen, the people are utterly corrupt, “…from the least to the greatest of them, everyone is greedy for unjust gain… (6:13).” Therefore, God makes Jeremiah a Fuller (I use the term specifically). A Fuller is one who works with metals like gold and silver. He refines or purifies the metals to remove any dirt or other impurities so that you would have “fine” (pure) silver or gold. In. 6:27, God calls Jeremiah a tester and a refiner of the people.

b) In 5:1, Jeremiah was told to search through Jerusalem to find one who acts justly and seeks truth? He looked among the people, but they did not have understanding (5:4), so he seeks among the rich/leaders of the city but could find none just among them (5:5). The people were utterly corrupt; they are stubbornly rebellious (6:28).

c) In the furnace of the Fuller (tester) the fire bellows fiercely (6:29). Lead is added to the melting silver to purify it, but the lead is being consumed by the fire, and the impurities are not being removed. If the impurities cannot be removed, then the silver is rejected. Judah is so stubbornly rebellious and acts so corruptly that the impurities cannot be removed and therefore, God rejects Judah.

Next Week: Jeremiah 7 – 8

Questions for the week:

1. Why can’t Judah find security in the temple?

2. How has the temple become a “den of robbers”?

3. Why does the prophet mourn?

The Book of Jeremiah Lesson 2

The Book of Jeremiah

Lesson 2

Jeremiah 2 – 4:4

Introduction

When Manasseh became king – and he reigned for 55yrs – he did what was evil in the sight of the Lord, worshipping Baal and other idols. 2 Kings says that he was worse than all of the Canaanite tribes that God had driven out of the land. When he died, his son Amon became king – and reigned for 2yrs – and continued the sins of his father. For this, God declared that both Israel and Judah would be destroyed. Tonight, we will review some of the sins that the nations committed which led to their destruction.

I. How did the nations prostitute themselves?

a) Let’s begin with the law: Deut. 5:6-10. The first 2 commandments say that you are to have no other gods, and that you are not to make idols and you should not bow down and worship them (the problem with gods and idols is that you take the devotion/worship that solely belongs to God, and you give that to an inanimate thing). These commandments establish God’s covenantal relationship with Israel.

b) First in Hosea and then continued throughout the prophetic writings, God’s relationship with Israel (and Judah) is analogized as a marital relationship; God is the husband, and Israel is the bride (this analogy breaks down slightly in modern times). As husband, God requires faithfulness (no other gods nor idols); when Israel breaks this covenant, she is a prostitute/whore/adulterer (depending on the translation). Israel committed this sin on every hill and under every green tree (2:20)

c) The marital relationship between God and Israel is established in 2:2-3. Israel turned from God in 2:5 and sought worthless things (idols). They changed their glory and committed 2 evils (2:11-13). Israel broke the yoke she had with God (2:20-21) and have gone after Baals (v. 23). For these sins (and others), God will bring judgment against the nation (v. 35).

II. Who are the innocent poor?

a) During the reign of Manasseh many innocent people were killed. 2 Kings 21:16 says, “Moreover Manasseh shed very much innocent blood, until he had filled Jerusalem from one end to another, besides the sin that he caused Judah to sin so that they did what was evil in the sight of the LORD.” That the blood of the innocent filled Jerusalem “from one end to another,” gives us a hint as to the extent of which innocent people were murdered in the city. When Jeremiah says the lifeblood of the innocent was found on the skirts of the people (2:34), he’s alluding to the amount of blood that filled the streets.

b) The killing of innocent people was abhorrent to God. Deut. 21:1-9 describes the ritual a town must perform to absolve itself of the guilt of dying in their vicinity. “So you shall purge the guilt of innocent blood from your midst, because you must do what is right in the sight of the LORD (v. 9). The law provides for a person who is accused of a crime to have a process to defend himself and clear his name; this is to protect the innocent. To kill innocent people is abhorrent to God.

c) It is suggested that Manasseh killed those who spoke out against him or those who opposed him (2:30). He literally silenced all his critics; this included those prophets who spoke against him. The blood of the innocent that ran through Jerusalem cried out to God. That this was the blood of the poor is even more egregious.

III. What is true repentance?

a) In 3:1 God declares a divorce and raises the question of whether a wife can return to her husband after she has become another man’s wife (the implied answer is no)? Israel has been with many lovers and has been punished (vs. 2-3). Yet, Israel calls to God to ask whether God would be angry forever (vs. 4-5)? After whoring (NRSV) on every hill and under every tree, God expected Israel to return but she didn’t, and neither did Judah; both continued in unfaithfulness.

b) Even though they are unfaithful, God says in v. 12: “Return, faithless Israel, says the LORD. I will not look on you in anger, for I am merciful, says the LORD; I will not be angry forever.” How loving, merciful and compassionate is God; despite all that Israel has done, God will not be angry forever. No matter the sin or the extent of sinning, God still issues a call to return and is ready to forgive.

c) Forgiveness does not come easily, and it is not automatically granted; forgiveness is granted when we have done the following:

1) Acknowledged our sin – guilt (vs. 13 & 25)

2) Remove your sin/cease from sinning (4:1)

3) For a nation, it must reestablish justice (4:2)

4) Circumcise ourselves (4:4)

Next Week: Jeremiah 4:5 – 6

Questions for the week:

1. What does God have against the prophets?

2. What is justice and who is responsible for instituting it?

3. Why is Israel rejected silver?

The Book of Jeremiah Lesson 1

The Book of Jeremiah

Lesson 1

2 Kings 22:1-20

Jeremiah 1:1-19

Introduction

Tonight, we begin a study of the book of Jeremiah. We are at the beginning of what I believe are going to be very difficult days ahead. As I see what is happening around us, I began to consider whether there was another time of political and moral crisis? I thought about the days of Jeremiah, and I am compelled to read the book of Jeremiah; not so much as a comparison to our own time, but to understand how to stand in a time of moral and political crisis.

As we will see momentarily, Jeremiah is the son of Hilkiah. His prophetic career began in the 13th year of the reign of Josiah (ca. 626 BCE) and continued through the reigns of 4 successive kings. During this time, we will see the state of both Israel and Judah and their sins against God; Jeremiah’s prophecy against both nations and the retribution he faces for that prophecy; and the destruction of both nations and their eventual deportation and exile from the land. As we read Jeremiah, may it speak to us concerning the time we are in today.

I. Who was Jeremiah?

a) We learn in 1:1 that Jeremiah is the son of Hilkiah, and he comes from a family of priests around the city of Anathoth in the land of Benjamin in Judah. Jeremiah grew up within a priestly family so not only is he familiar with the priesthood, but also kings and royalty, as well as God’s law.

b) Jeremiah began his prophetic career in the 13th year of King Josiah (ca. 639-609 BCE), followed by King Jehoiakim (ca. 609-598 BCE), Zedekiah (ca. 598-587 BCE), and King Jehoiachin (ca. 598 BCE) who is not specifically mentioned but we’ll be able to see this when we reach that point in the book. The year 587 marks the destruction of Jerusalem, so Jeremiah is the prophet called to prophecy the destruction of the nations of Israel and Judah, and his book chronicles the days leading to their destruction and the days afterwards.

c) “Then the LORD put out his hand and touched my mouth; and the LORD said to me, ‘Now I have put my words in your mouth. See, today I appoint you over nations and over kingdoms, to pluck up and to pull down, to destroy and to overthrow, to build and to plant’ (vs. 9-10).” Jeremiah is called by God to prophecy and to oversee the destruction of the nations of Israel and Judah.

II. What was the situation into which Jeremiah was called to prophesy?

a) Manasseh was king of Judah for 55yrs and did what was evil in the sight of the Lord (2 Kings 21:1). He was more evil than all the Canaanite nations (21:9) that God had driven out of the land, and God pronounced judgment against Judah (vs. 12-16). His son Amon followed and reigned 2yrs and continued the evil of his father (vs. 20-22).

b) Josiah became king at the age of 8 after the death of Amon, and he reigned 31yrs. Unlike his father and grandfather before him, Josiah did what was right in the sight of the Lord (2 Ki. 22:2). He tore down all of the altars and high places erected before him and was known for his religious reforms. In his 18th year, the high priest Hilkiah found the book of the law (v. 8) and Josiah sent a delegation to Huldah the prophet to inquire of the Lord (vs. 12-13).

c) Regardless of all the reforms and the good things that Josiah had done, Huldah prophesied disaster upon the nation and its people (vs. 15-17).

III. Why is Jeremiah a fortified city?

a) As we will see later, out of the north disaster will come upon Israel and Judah (v.14) and Jeremiah will prophecy of that disaster. God is going to bring God’s judgements against the nations for their wickedness and how they have forsaken the Lord (v. 16).

b) As the prophet of these times, Jeremiah will face all kinds of things: recriminations, threats, persecution and even imprisonment. Thus, Jeremiah is told to gird up your loins; stand and tell – proclaim – everything that God says to the people, and not to break down or waiver before the people (v. 17).

c) To strengthen Jeremiah for what he will face ahead, God makes Jeremiah a fortified city (v. 18). Notice the use of iron and bronze; those were the strongest materials of that day. God is strengthening Jeremiah against all he will face, “against the kings of Judah, its princes, its priests, and the people of the land.” All of these people will fight against Jeremiah, but they will not prevail because God has strengthened/fortified him (v. 19).

Next Week: Jeremiah 2 – 4:4

Questions for the week:

1. How did the nations prostitute themselves?

2. Who are the innocent poor?

3. What is true repentance?

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