Terror on Every Side

Week 20 – Book of Jeremiah

Read: Jeremiah Chapter 20; Lamentations 3 

Background

In this week’s lesson, Jeremiah is suffering and despondent over all that is happening to him. Some scholars call a feeling like this a “dark night of the soul.” In this emotional time of deep sorrow of his soul, Jeremiah goes to Yahweh.

A dark night of the soul is when what you believe life to mean or be collapses around you. This overwhelming and deep sense of despair or meaninglessness is usually caused by an external event or disaster which triggers these emotions. Examples are death, divorce, diagnosis, or disaster. Beyond falling to your knees, it is more of a curled-up-on-the-closet-floor with great sorrow kind of time.

Described by spiritual leaders and writers and poets over the centuries, the phrase, dark night of the soul, is believed to originate with John of the Cross (1547-1597), a priest, scholar, spiritual director, and poet from Spain. It can describe a spiritual crisis or a time when things just do not make sense. Usually temporary, it can last for a period of time. Internal feelings of emptiness and doubt compete with experiential knowledge of trust and faith, an intersection where sorrow and truth meet. Only by integrating these two, the overwhelming grief and trusting God’s unchanging character, only in the merging of emotion and intellect can the soul move through the crisis.

The other side of the dark night of the soul often reveals a new and deeper understanding or sense of purpose. A spiritual awakening or reset can be transformative. New insights and greater intimacy with God frequently emerge. Perhaps the the hardest part is holding on to the truths of God, His true character, while riding out the dark times.

Lamentations, the Old Testament book authored by Jeremiah, says this in its opening verse of Chapter 3,”I am the man who has seen affliction.” In verses 17-18 Jeremiah writes, “You have moved my soul far from peace…My strength and my hope have perished from the LORD.” Jeremiah is speaking of his experiences with suffering. While these verses may sound hopeless, simply read on a few verses. In remembering his afflictions, Jeremiah also remembers God’s goodness and finds renewed hope. A few verses later he writes, “Surely my soul remembers… therefore I have hope.” (20-21) In some of the most quoted and familiar verses from Lamentations Jeremiah reminds, “The LORD’s mercies never cease; for His compassions never fail. They are new every morning. Great is Your faithfulness.” (22-23) 

“In remembering His God, the prophet gains a clearer and more complete understanding of God’s sovereign purposes for the suffering of His people.”[1] Like many servants of God in the Old Testament and countless others throughout the ages, suffering can lead to greater intimacy with God. God’s sovereign purposes will always remain. Great is His faithfulness! 

Study 

Most believe that this takes place during the time of Jehoiakim. At the end of Chapter 19, Jeremiah again shares the message at the Temple, and this makes the elders and Temple leaders angry. Pashhur is the “chief officer” which is more like the “head of security detail for the large complex.”[2] In verse 2, he has Jeremiah beaten and put into stocks at the Benjamin gate near the Temple. Stocks are a confinement device of the feet, neck and hands that fastens a person in a stooped position. This Upper Gate of Benjamin is likely the same as the north gate of the inner court as opposed to “the Benjamin Gate” in the city wall. (Jeremiah 37:13;38:7) Both gates face north toward Benjamin territory.

Jeremiah is released the next day and calls Pashhur “Magor Missabib” which means “terror on every side”. The King of Babylon is coming, and Judah will be given over to him as they become exiles. Along with captivity, their wealth and treasures will fall to the enemy also. In verse 6, Pashhur is told that he will be taken into captivity and die there. He is identified as one of the false prophets. Likely Pashhur will go “into exile in 597 BC”.[3] “Destruction comes in three waves of invasion by Babylon, the first 605 BC, then 597 BC when Pashhur and King Jehoiachin are captured, and 586 BC the final defeat.”[4] 

Jeremiah 20:7-18 is the sixth lament of the prophet. Jeremiah shares his despair and praise to God, shares his burdened heart. Having demonstrated his obedience in giving God’s message, in return, the response is persecution. When Jeremiah writes that he feels “deceived” this a “sense of being overcome or prevailed on to do something for the Lord.”[5] People mock him and make fun of him; yet he continues to speak God’s message of “violence” and “destruction”. For this he is taunted and scorned, shamed and disrespected. 

“Jeremiah is the only prophet to compare the word of God to ‘fire’” (5:14; 23:29)[6] I am reminded of the two followers of Jesus after the crucifixion, returning home on the road to Emmaus and how they felt a burning within when Jesus teaches them. The presence of God is powerful. Jeremiah feels this is a spiritual fire inside, and while it motivates him, Jeremiah is weary. He tires of the rejection. 

In this lament, in verse 11, Jeremiah is reassured as “the LORD is with me like a ruthless (dread) champion (hero).” Jeremiah recognizes God’s protection and righteous justice. We begin to see some self-loathing, feelings of insecurity, feelings of failures and weaknesses, honest feelings of his heart as he lays it out before God. This is called by some commentaries as Jeremiah’s “dark night of the soul”, a time of spiritual darkness yet an awareness of the unchanging character of God. 

Finally, the question of “why is God allowing these things to happen to me?” “His own despair is so all-consuming that all he can think about now is some quick way out of this mess.”[7] We must always remember there is a bigger picture – God’s Picture – which begins and extends beyond our comprehension. Like others, like Jeremiah, “we, in our depressed states, need to have a  whole new vision of the greatness, magnificence, and awesomeness of our God.”[8] 

Reflection

Because of the LORD’s great love, we are not consumed, for His compassions never fail. They are new every morning; great is Your faithfulness. Lamentations  3:22-23 NIV 

Various Bible translations use great love, lovingkindness, steadfast love, mercies, faithful love to describe the way God loves, the character of His love, and the depth of His love. Even as Israel suffers for her unrepentant disobedience to God, as she nears captivity in Babylon, as Jerusalem waits for complete destruction, God’s covenant love for His people remains. God’s never-ending mercy constantly seeks restoration. I will hope in Him! 

Words struggle to adequately explain deep grief or spiritual emptiness or deliberate rebellion or profound remorse. God’s unmeasured grace finds us wordless, defenseless, guilty and starving.  With compassion, God understands the wordless sighs, the heart’s intentions, the soul’s great needs. Even though we stumble or fail, sway or faint, God’s faithfulness will always endure. 

“Even though at times Jeremiah felt an acute loneliness, he nevertheless experienced God standing by his side as a great champion.”[9] Jesus teaches that we will have trials and troubles, but He will be with us. Adonai, my great LORD, hear my whispers of regret, my sighs of anguish, my confessions of sin. Replace my emptiness with Your goodness; let my story tell of Your mercy-full forgiveness. Great is Your faithfulness, overflowing with truth and compassion and never-ending grace.   

Application

• Betrayal stings! Jeremiah feels betrayed by his friends. When have you felt the sting of betrayal and rejection?

• Do you tell God how you feel, pour your heart out at His altar? Will you trust in God’s infinite love and never-ending mercies even in the hard places? 

Donna Oswalt

 

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[1] English Standard Version Literary Study Bible notes on Lamentations Chapter 3

[2] Archaeological Study Bible notes Jeremiah Chapter 20

[3] Ibid

[4] Chronological Life Application Study Bible notes

[5] Complete Word Study Bible Dictionary

[6] Walking the Ancient Paths, A Commentary on Jeremiah, Kaiser, Walter C, p 251

[7] Ibid, p 254

[8] Ibid, p 255

[9] Shepherd’s Notes, Jeremiah and Lamentations

Broken

Week 19 – Book of Jeremiah

Read: Jeremiah Chapter 19; 2 Kings 21:10-15 

Background

“Each generation comes up with its own ways to offend God.”[1] The Book of Jeremiah records the purpose of the prophet Jeremiah’s ministry which is to bring God’s message to Judah regarding her apostasy. So, what is apostasy?  it means “turning away”. “In a religious sense, apostasy indicates a turning from the truth.”[2] The word or concept is used more frequently in the Old Testament, meaning waywardness, backsliding, or faithlessness.

This rebellion or abandoning of belief in God is repeatedly told in the Old Testament. Much of the narratives in the OT books Judges, Samuel, and Kings document Israel’s falling away from God. The root cause, according to our study of Jeremiah, is an unrepentant heart.  Blackaby points out the recurrence often comes from “building on the sins of past generations.”[3] Certainly this pattern reveals itself over and over in the OT. 

Hosea, prophet to the Northern Kingdom/Israel from 753-715 BC, declares God’s message, “I will heal their apostasy, I will love them freely.” (Hosea 14:4) This messages comes to the Northern Kingdom prior to 722 BC when Assyria conquers Israel. Blackaby says, “Receiving God’s word is our choice, but living in the consequences is not.”

“We must remember that God cares for us continually… when our shortcomings and our awareness of our sins overcome us, God’s love knows no bounds.”[4] In Hosea, this is Israel’s hope. In Jeremiah, this is Judah’s hope. Today, this is our hope. True repentance remains the road to reconciliation.  

Study 

Heading back to the potter, Jeremiah is told to go get a clay pot, then take it and a group of elders of the city and the temple to the Valley of Ben-Hinnom. These elders would be Jewish religious priests and leaders, as well as, civic leaders, likely political allies of the king. The mentioning of the ‘potsherd gate’ is where the broken pottery is thrown out. The gate overlooks the Valley of Ben-Hinnom, Jerusalem’s garbage dump. In verse 3, Jeremiah begins to share God’s message, “Behold I am about to bring a calamity upon this place.” Jeremiah must know that this will not be well received, delivering the message requires strength and courage from Jeremiah. These folks are tired of him.

Despite this same message being given during the reign of King Manasseh over 50 years prior, the people continue to ignore the consequences. Again, the same reasons echo - idol worship, sacrifices to false gods, turning from the One True God. Another name for Tophet or the Valley of Ben-Hinnom is the Valley of Slaughter, as this is where child sacrifices had been performed.

Consequences hit close to home with “I will make void the counsel of Judah and Jerusalem in this place.” An image of fallen leaders is followed with the desolation of Jerusalem after disaster. (Vs 7-8) To better illustrate this, Jeremiah smashes the clay jar into pieces. This image is God’s message of how He will break the people and the city. In Proverbs 6:15 the image is given of a “calamity that will result in being broken beyond healing.” Isaiah 30:14 give the same example of “smashing a potter’s jar” into so many pieces, no fragment is useful.

Historically there exists many references for shattering pottery as ritual. For example, before going tin to battle, military leaders in the Near East perform this ceremonial act of smashing a piece of pottery as a  “symbolic [act] of their total defeat of their enemy.”[5] Another example is, “Egyptians of the Twelfth Dynasty (1963-1786 BC) inscribed the names of their enemies on pottery bowls and then smashed them, hoping in so doing to break their power.”[6]

The visual for Chapter 19 continues to use clay pottery, but a change to note is that in “Chapter 18, the clay is still pliable and worthy of being reshaped by the potter, but by now the vessel has been completed and baked hard in the oven.”[7] Verse 11 proclaims that the clay vessel “cannot be made whole again.”

From the valley, Jeremiah goes to the Temple and stands “in the court of the Lord’s house” and repeats  the message of judgment from verse 3, this time to the people. “Judgment is the only response to willful apostasy.”[8]

Reflection

The brokenness of the clay jar in this week’s lesson reminds me of my own brokenness, my fractured and flawed nature. No amount of self-effort or religious rituals or rule-following can ever completely heal my spiritual brokenness. I must ask Jesus to take all my broken pieces, all the fragments of my best intentions, all the shattered edges of my worst days, take my scraps of faith, take my remnants of doubt, and make me again, make me new in Him! This is Grace, both undeserved and unmeasured, anguished and amazing.

[Jesus to His disciples] And He took bread, gave thanks and broke it, and gave it to them saying, “This is My body which is given for you; do this in remembrance of Me. Luke 22:19 NKJV 

Common to Passover tradition, a blessing comes after a meal, after eating bread, a grace spoken to express gratitude for God’s constant and unchanging care. Until this night, the Passover meal involves a thanksgiving blessing of remembrance such as, “This is the bread of affliction our ancestors ate when they came from Egypt.” This night, Jesus takes the bread, gives thanks and says something new. The unleavened bread takes on a new meaning as Jesus establishes a new way of remembering. “This is My body, broken for you”.   

For now, the disciples do not fully grasp the underlying meaning of Jesus’ words, do not understand the implications of the symbol, and do not recognize the offering will come within hours. Soon, Jesus will be hastily arrested, falsely accused, and brutally afflicted. This celebrated bread of affliction will be remembered as the Bread of Life, as Jesus willing allows His body to be broken for the disciples in that room, for those who arrest and beat and crucify Him, for those who do not understand, for all people ~ then and now and to come,… for you… for me.

Application

Warren Wiersbe writes: Can nations and individuals sin so greatly that even God can’t restore them? Yes. As long as the clay is pliable in the hands of the potter, He can make it again if it’s marred (18:4), but when the clay becomes hard, it’s too late to reform it.

• Do you see any parallels to these times in history and today? If so, what are they? Are we still pliable clay in The Potter’s hands? What are the consequences to our choices?

• Do I find any parallels to these people in history and myself? If so, in what ways? Am I willing to be pliable clay in The Potter’s hands? What are the consequences to my choices?

 Donna Oswalt

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[1] Blackaby Study Bible notes; Jeremiah Chapter 19

[2] Complete Word Study Bible Dictionary

[3] Blackaby Study Bible notes; Jeremiah Chapter 19

[4] Chronological Life Application Study Bible notes; Jeremiah 19

[5] Wiersbe Study Bible

[6] Archaeological Study Bible, notes on pottery

[7] Walking the Ancient Paths, A Commentary on Jeremiah; Kaiser, Walter C; p 242

[8] Wiersbe Study Bible

The Potter and The Clay

Week 18 – Book of Jeremiah 

Read: Jeremiah Chapter 18 

Background

The time in history for Chapters 17-20 in Jeremiah is estimated to be around 609 BC.[1] There are many sources, many timelines, many outlines for Jeremiah and various conflicts with many. The chronological order of Jeremiah does not follow a sequential timeline; however, history does have some certain records of this period in Judah’s history.

Judah is a nation that exhibits political and economical success but is entering a critical point. Military powers of Egyptian and Babylonian empires are gaining strength. “Assyria’s capital city, Nineveh, fell under the onslaught of a coalition of Babylonians and Medes in 612, Egypt (no friend of Babylonia) marched northward in an attempt to rescue Assyria, which would soon be destroyed.”[2] Trying to stop Egypt, King Josiah dies.

When King Josiah, the king who begins a spiritual revival in Judah, dies in 609 BC, Jeremiah is about 35 years old. Much of the prophet’s messages centers around the theme of Judah’s broken covenant with God. Josiah’s efforts, while widespread and sincere and hugely significant, pass with his death. The people, many of whom only pretending to reform, simple return to their pre-revival mode. In the window after Josiah’s death, his son, Jehoahaz, takes the reign but only for 3 short months and Egypt’s Pharaoh Necho puts him in prison. Then Necho makes another son of Josiah the king, Jehoiakim. At this point, Necho takes Jehoahaz to Egypt where he dies.[3] Jehoiakim pays the imposed tax from Pharaoh and increased the taxes, giving the extra money to the Pharaoh. All the while, Jehoiakim does “evil in the sigh of the LORD”.[4]

Jehoiakim reigns for 12 years (609-597). The end of his reign is the beginning of the Babylonian take-over. In 597, the Babylonians take their first prisoners. Judah’s exile begins, although it will be another long 10-11 years of capture and destruction until Jerusalem’s final fall in 586 BC. During these final years, Zedekiah, the last king of Judah watches it all fall apart.

 Study

“Over thirty words in the Hebrew vocabulary relate directly to pottery because the manufacturer of pottery was a major industry in the Near East in that day.”[5] The opening is a familiar passage, “Arise and go down to the potter’s house.” The image in the opening verses of Chapter 18 is of a potter, at a wheel, working the clay into a vessel. When it takes an undesired turn, the pottery simply reshapes the clay “ into another vessel”. Like Jesus who frequently uses familiar agricultural example, here Jeremiah is given the familiar image of pottery. The potter’s power over the clay equates to God’s sovereign authority over nations. The problem is not with the potter, “the problem is with the clay: that is the people.”[6] 

Once again, we see a series of verses about the evil choice of the people and how God would like to relent and not bring disaster, but because of their wickedness, He is still “planning a disaster and devising a plan against” them. (v 11) God always stays in character, consistent with His nature, acting with holiness, justice, and wisdom. Still, God’s will remains a mystery to humanity, not deserving of an explanation. 

Judah’s reply, “That is hopeless!” So, they decide to continue with their own plans and hoping the false prophets are right. The beginning of verse 13 gives us the Scriptural pause ‘therefore’. God’s message continues using strong language to remind them why: because you “burned incense to worthless gods” and stumbled “from the ancient paths”. God continues that He will make “their land desolate” and scatter them “before the enemy”. His consistency stands in stark contrast to the inconsistency of humanity. Time after time, the people are willing to take God’s blessings but ignore the laws of God that bring the blessings.

Hope lies in the possibility of repentance, individually and nationally. As long as God is calling to us, we have hope. “No failure in our lives need be fatal or final, although we certainly suffer for our sins. God gave new beginnings to Abraham, Moses, David, Jonah, and Peter when they failed. He can do the same for us.”[7]

Jeremiah is not liked for telling it like it is. “Come let us devise plans against Jeremiah.” The verses 18-23 is another lament, in fact, it is the fifth of six laments. (Jeremiah 11:18-23, 12:1-5, 15:10-18, 17:14-18, 18:18-23, and 20:7-18) Righteous anger is acceptable to God. Jeremiah, a prophet called to bring God’s message, finds strong opposition in his task. Instead of taking things into his own hands, Jeremiah, while expressing his angst over it all,  turns the matter over to God.

Reflection

The LORD said to Jeremiah: Arise and go down to the potter's house, and there I will announce My words to you. Then I went down to the potter's house, and there he was making something on the wheel. But the vessel that he was making of clay did not turn out as he had hoped; so he remade it into another vessel, as it pleased the potter to make . . . Behold, like the clay in the potter's hand, so are you in My hand. Jeremiah 18: 2-4, 6 (NASB/NLT)

The Master Designer is creating a beautiful vessel! Somewhere, during some revolution of the wheel, the vessel begins to change, hard to say just how or why or when. Efforts to reshape the broken vessel do not go as hoped. Perhaps, the Potter will have to remake the original vessel into another vessel, one that pleases Him more.

Behold, like the clay in the potter's hand, so are you in My hand. We are clay in the Potter's hand, each of us being molded into a beautiful vessel ~ designed by Him, complete in Him and useful for Him.

He holds each of our broken vessels and longs to repair them. Knowing we are tenderly held in His Hand gives me great peace. I believe He takes us like clay, mends the broken parts and creates new vessels that will be better ~ stronger and braver, more compassionate, more generous ~ not perfect, but more graced!

Holy Potter ~
Take me in Your hand like clay, make me into a vessel that reflects Your Glory. Mold my words into deeds of kindness and compassion. Shape my heart with Love, my soul with Light. Glaze me with Grace. Put me in Your kiln and let the holy fire refine me, seal me forever. When anyone mentions the wonder of Your craft, I shall always praise the Holy Potter! I shall tell them of the Love and Light and Grace that comes only from Your hand. Amen!  

Application

Wiersbe Study Bible commentary says this: God uses many different hands to mold our lives – parents, siblings, teachers, ministers, authors – and we can fight against them. But if we do, we’re fighting against God.

• Thinking back over your life, who has God used to help mold you into a vessel for God? Maybe you should write them a note of thanks. Most of the time, the willing, obedient servant has no idea how he or she may influence another.

• God, pick up the pieces.
  Put me back together again.

  You are my praise! Jeremiah 17:14 (MSG)  Is this your hope?

Donna Oswalt

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[1] Biblehub.com/timeline/Jeremiah

[2] First-century Study Bible notes, introduction to Jeremiah

[3] 2 Kings 23:31-37

[4] Ibid

[5] Wiersbe Study Bible, Jeremiah Chapter 18

[6] Walking the Ancient Paths, A Commentary on Jeremiah, Kaiser, Walter C.; p 231

[7] Wiersbe Study Bible notes on Jeremiah 18:15

The Sin of Judah

Week 17 – Book of Jeremiah

 Read: Jeremiah Chapter 17

Background

Throughout Jeremiah the heart of the people gets much focus. In Scripture, the heart refers to a person’s intellectual and moral and emotional responses. Multiple references to the heart describe negative attributes, such as hearts that are proud, idolatrous, stubborn, hardened, deceitful, and backsliding. Some positive characteristics of the heart in Scripture are clean, reverent, broken, contrite, tender, joyful, and “a heart after God’s own heart”. Not like today’s use of heart which is usually all about feelings, in ancient writings that include the Bible, the heart represents the center of one’s being, frequently interchanging heart and mind and will.

There are over a thousand references to heart in the Bible. The intensity of matters of the heart finds sharp contrasts, from divided to devoted. Deuteronomy 10:12-13 both asks and answers the question of what God requires: “Now, Israel, what does the LORD your God require from you, but to fear the LORD your God, to walk in all His ways and love Him, and to serve the LORD your God with all your heart and with all your soul, and to keep the LORD’S commandments and His statutes which I am commanding you today for your good?” Using the Hebrew leb, the scriptural use of heart consistently means the inner person or conscience. 

In our Jeremiah lesson this week, verse 9 reads, “The heart is more deceitful than all else and is desperately sick; who can understand it?” Humanity is naturally prone to deceit. A deceitful heart is dishonest, fraudulent, and willfully turns from truth. This is the very reason we need God, because on our own we are simply unable to keep a pure, faithful, honest heart. God sees each heart and knows its motivations and deepest emotions. While today we use the word somewhat differently, sometimes to depict our emotions and sometimes to describe our physical heart, the weakness of the human heart will always need rescuing! Our everlasting hope rests in trusting the Lord with our whole heart, and Christ brings us the grace we so desperately need.

Study

During Josiah’s reign, there seems to be a great spiritual revival, now as his life ends, the deceptive and idolatrous practices return. The people never really experience a true, sincere, repentant heart. As an introduction to chapter 17, Wiersbe says these are the sins of Judah outlined in this chapter: idolatry (v 1-4), unbelief (v 5-10), greed (v 11), forsaking the Lord (v 12–13), rejecting God’s covenant (v 14-18), profaning the Sabbath (v 19-27).[1] This is the sin of Judah.

The opening verse spells it out as we digest the mental image of the depth of the sin, “it is engraved” on the hearts of the people. False gods are abundant in this time and the early verses examine how influential they are and the outcomes of such idol worship. Their wealth and “all your treasures” will be plundered, and more importantly, your inheritance. The prophecy reminds they will lose everything.

Some commentaries call verses 5-8 a wisdom poem. An image of curses or losses are given, suggesting that political allies are trusted more (“flesh his strength”) than God. The image of “parched places in the wilderness” paints a picture of turning from God. “Unbelief turns life into a parched wasteland; faith makes it a fruitful orchard.”[2] A relationship with God is paramount.

We leave the gloom of the curses and enter the blessings in verses 7-8, images of trees by the river, roots soaking in water, no worries about drought, no lack of fruit. “Here is the supreme promise with the best hope for individuals who will live through the desperate days ahead and the Babylonian exile; there is hope, but it is exclusively in Yahweh.”[3] Today, we find the same hope in Christ, the One who blesses us, provides for our mental health, guides us to living water that sustains us, especially in times of drought or difficulty.

“The heart is deceitful above all things” (v 9) makes us stop and reflect on the significance of that statement. With the next thought there is greater pause, “I, the LORD, search the heart; I test the mind” and “give everyone according to his ways, according to the fruit of his deeds.” (V 10) The heart of any person leans toward selfish motivations, AND God, not only sees it all, but He rewards each person on the fruits of his or her works or deeds. The ‘partridge’ in verse 11 gives us an example of what happens when we try to take what others have, cheat our way through life, bully and demean people, act without justice.

The Lord is the “hope of Israel” and the “fountain of living waters”. Jeremiah’s fourth prayer (v 14-18) is for deliverance from his enemies. The Message uses these words in verse 14: GOD, pick up the pieces, put me back together again. You are my praise. God is our hope, too. He is our hope in whatever “woeful day” or “day of doom” that we encounter.

The last part of this chapter reminds Judah of its failure to keep the Sabbath day holy. Certainly not a new idea here, we know that even God rests on the seventh day during Creation. Nearly 100 years before prophets Amos and Isaiah speak of the problems with not observing the Sabbath. Working seven days a week is purely for greed. This disrespectful behavior reveals another act of stubbornness. The Ten Commandments require this (Ex. 20:8). “The Sabbath was given as a sign of the covenant (Ex. 31:13,17), for it is a key indicator of the nation’s spiritual commitment to Yahweh.”[4] A national crisis or potential national blessing rests on the honoring of the Sabbath.

Reflection

Delight yourself in the Lord; and He will give you the desires of your heart.” Psalm 37:4

In our seeking God and searching for a deeper relationship, we find that our desire to know Him more grows. Scripture encourages us, even convicts us. While Scripture defines grace and describes joy and directs obedience, the Holy Spirit opens our hearts to God’s heart, teaching us to delight in God. In this way, God can give us His desires - some new, some newly discovered.

“We sacrifice our desires on the altar of other people’s expectations.”[5] In his book Whisper, Mark Batterson gives us some “caution signs” to watch for, such as ego, wrong reasons, emotions, the source of our desires, and emotional intelligence. In discerning God’s desires, we must be careful of our pride, idols, and reactions. We must keep God first and seek the things He desires for us.

Desire is a language of God. Far too often, we settle for good enough or better when God desires for us His best. By divine design, each person is uniquely created by God; yet we try to re-create ourselves with individual efforts to reach personal goals we set for ourselves. Batterson writes, “God-given gifts are what we’re best at. God-ordained desires are what we are most passionate about.”[6] Along with me, let us ask, “Who do I desire to serve?” 

Application

•  What ways do you try to honor the Sabbath and in doing this, honor God?

• What comes to your mind when you think of a “deceitful heart”? Do you seek God’s desires for your life? If not, how can you begin to think and act differently in sincerely seeking God’s best for your life?

Donna Oswalt

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[1] Be Decisive, Wiersbe, Warren; p79-81

[2] Wiersbe Study Bible notes on Jeremiah

[3] Walking the Ancient Paths; A Commentary on Jeremiah, Kaiser, Walter C; p 222

[4] Ibid, p 227

[5]Whisper, Batterson, Mark; p 82

[6] Ibid, p 83

Now Watch for What Comes Next

Week 16 – Book of Jeremiah

Read: Jeremiah Chapter 16; 2 Chronicles 36:15-23

Background

Prophet to the Southern Kingdom, Jeremiah’s ministry of 40 years in Judah suffers many disappointing outcomes. Despite the Hebrew people not returning to Yahweh with truly repentant hears, he gives great energy and effort to fulfill his calling as a prophet. In a time of disillusionment and despair, only one king, Josiah, is know as a God-trusting king. The other four kings who reign during Jeremiah’s ministry only advocate increased idolatry and false truths to Judah. Jeremiah, severely persecuted and frequently rejected, witnesses Judah’s defeat. “Jeremiah responded to all this with God’s message and human tears… God had called him to endure.”[1]

This week let’s focus on the many accomplishments of Jeremiah. Frequently his heartfelt emotions for the coming destruction and the people’s losses speak loudly. Known as the ‘weeping prophet’, Jeremiah’s sincere sorrow is repeatedly evident in the verses. Despite God telling Jeremiah not to pray for the people, he did plead for mercy of several occasions. Jeremiah shows compassion on a stubborn people.

Jeremiah, his life often in danger, risks everything to be God’s faithful messenger. God anoints him for this time and place, and Jeremiah willingly complies. He learns that security does not necessarily come with service. His perseverance for so many years is to be applauded.

During Josiah’s reign, Jeremiah walks alongside to help with the king’s spiritual reformation. These times are probably the best and easiest period for Jeremiah to speak God’s message of repentance. A servant of God and faithful messenger, Jeremiah remains obedient to God’s calling.

Scholars credit Jeremiah as author of two Old Testament books, the book of Jeremiah and Lamentations. The book of Jeremiah compiles the great struggle of the Hebrew people and the last two tribes of Israel. This provides historical recordings of political and military happenings as Judah falls to Babylon. Providing the moral and religious weaknesses that lead to God’s judgment on Judah, the lessons become clear for future generations that God expects a true, repentant heart.

Jeremiah, son of a Hebrew priest, a prophet for God, a fellow countryman of Judah, accomplishes much in 40 years. Broken in spirit for the people, Jeremiah faithfully and repeatedly brings God’s message. Often rejected, isolated and alone, God tells him not to marry; yet, Jeremiah endures the hardships, grows his relationship with God, demonstrates endurance and strength, and authors two books. Because of Jeremiah, today some 2,500 years later, we can read God’s message, still relevant for us.

Study 

Immediately chapter 16 begins with a significant command for Jeremiah, “You shall not take a wife, nor shall you have sons or daughters in this place.” “All Jewish men were expected to be married by age twenty.”[2] Jewish customs require marriage and children, and rabbis would pronounce “a curse in any who refused to marry and begat children.”[3] In Walking the Ancient Paths we read, “Jeremiah is not forbidden to marry because of the present crisis… but because his life is a symbol of his message.”[4] As this chapter continues, we will discover God forbids Jeremiah to participate in “three normal and acceptable activities: getting married, mourning for the dead, attending feasts. God often guides prophets toward unexpected, attention-getting behaviors.

Continuing to verse 5, the second restriction is given, “Do not enter the house of mourning, nor got to lament or bemoan them.” God desires Jeremiah’s life to “be a living warning that Yahweh no longer has sympathy for the people of Israel in that generation.”[5] There is too much despair to celebrate. In verse 9 there is no peace or joy, no gladness, no marriage celebrations. “Weddings will cease as society disintegrates.”[6] “The prophet’s ministry itself was an object lesson—a real-life parable about God’s judgment against Judah’s sin”.[7]

Again, the people question this message. In fact, the people ask three questions: 1) why are we threatened with terrible misfortune, 2) what is our crime, 3) what is our sin against God. “Their unbiblical theology gave them false assurance that God would never abandon His people or allow the Gentiles to desecrate the hoy city or temple.[8] Simply restated, the answer remains that their ancestors follow other gods. “And you have done worse than your fathers”. (v 12) Assyria takes the Northern Kingdom of Israel captive because of idolatry, and still at least 100 years later, the same behavior is strong in the Southern Kingdom. Same lesson is repeatedly taught and is never learned. 

While the judgement is coming, the prophet uses imagery and metaphors to describe the coming captivity. Reminding them of their deliverance from Egypt, God reminds them of His mercy. Fishermen, hunters, and bankers suggest complete destruction but then comes a message of hope that one day they will return, a message of restoration. This return will be like “a second exodus and far outside the glory of Israel’s exodus from Egypt.”[9]

The last three verses (19-21) express an affirmation as Jeremiah proclaims “not only the gathering of the Jewish remnant but also the coming of the Gentile nations from the ends of the earth to worship the true and living God of Israel.”[10] “O LORD, my strength and my fortress, My refuge in the day of affliction” can be our battle cry, our whisper in the darkness, our hope in difficulty. The chapter concludes with a powerful proclamation from God: And they shall know that My name is the LORD. This is the One, True Living God, this is I AM. “God wants us to know Him. When He chooses to reveal who He is and what He is like, there can be no doubt about His sovereignty.”[11]

Reflection

O LORD, my strength, and my stronghold,

And my refuge in the day of distress Jeremiah 16:19 

The times of Jeremiah are full of discontent and despair. In all this chaos, Jeremiah draws his courage and perseverance from God. Each week something speaks to me, and these words capture my heart.

Let me break the verse down, beginning with “O LORD”. This is the Hebrew YHWY that speaks of Yahweh, the One True God. It also implies Jehovah, with whom we have a personal or covenant relationship. This is the I AM who never changes, who always keeps His promises. This is Who I must pray to and plead with, call on and choose first.

In these words, there are three attributes of God that will help me. First, strength is the Hebrew word “oz” which means power or might, and this strength comes from Him, not me. This effort or force is provided for me. God is fierce in His boldness. Elohim is all-powerful. Second, there is the Hebrew word “maoz” for stronghold which means fortress, a place of shelter, a place of protection. God is my shelter. Jehovah-Jireh is the One who provides. Third, the metaphor of God as a refuge is given. The Hebrew word “manos” means safety, a place to escape, a place to flee. I think of a safe harbor or port in a storm. Immanuel reminds us that God is with us. These are ways God teaches us to know His name is LORD!

The last phrase to explore is the day of distress, the when God becomes these things for us. Of course, God is present in good times, although how easy to forget God when everything is good. Not only does every good thing come from God, but He loves to celebrate with us. Truthfully, we find the dark places the hardest, the times that disrupt our plans, our dreams, our lives. These days of distress can be anytime that we find ourselves in trouble. Times of anguish or anxiety, times that can break our hearts, times that can literally bring us to our knees require an extraordinary strength, a strength beyond us. El Shaddai is all-sufficient, the God of the mountains who says nothing is too hard. 

Holy Father, we call you many names for many reasons. In the silence of waiting, in the chaos of need, You come to me. You feed my soul with everlasting manna. I cannot prove You, but I can testify that God provides for me in mysterious and majestic ways. I do not understand the when or how or why of Your provision, but I trust that Your Goodness will always cover me in Christ. 

Application

Derek Kidner’s writes this about Judah in his commentary about the Book of Jeremiah: “[We] get some insight into Judah’s insensitivity to God, and her inverted scale of values, whereby the first commandment was the last to be considered. But to be amazed at her tolerance of other gods is to be no less amazed at a generation – our own – which prides itself on religious pluralism and is embarrassed at the exclusive claims of Christianity.”

·       *      What do you hear when you read the above statement?

·        *     Compare Judah and our world today. How is our “scale of values” inverted?

·         *    What is religious pluralism? (You may have to look that up…)

·         *    What is the difference between “religious pluralism” and “religious tolerance”

·         *        Relativism is a belief system that accepts all religions as equal while no one religion gives access to absolute truth. This is inclusivism. Where do you stand?

·           *      What absolute truth about God speaks loudest in your life?

 

Donna Oswalt

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[1] Chronological Life Application Study Bible Notes on Jeremiah, Introduction

[2] Be Decisive, Wiersbe, Warren W.; p76

[3] Ibid

[4] Walking the Ancient Paths, A Commentary on Jeremiah, Kaiser, Walter C.; p 211

[5] Ibid; p 212

[6] ESV Study Bible, notes on Jeremiah 16:9

[7] Ibid; notes on Jeremiah

[8] Be Decisive Wiersbe, Warren W; p 77

[9] Wiersbe Study Bible, notes Jeremiah 16:14,15

[10] Ibid; Jeremiah 16:19-21

[11] Blackaby Study Bible notes Jeremiah 16:21