Buy a Field

Week 32 – Book of Jeremiah

Read: Jeremiah Chapter 32

Background

 

“Anathoth, with its pasture lands,”is the hometown of Jeremiah. Located approximately 3 miles NE of Jerusalem, it is a Levitical town. In both Ezra Chapter 2 and Nehemiah Chapter 7, there is a list of the numbers of Hebrew people who return to Judah and Jerusalem after exile in Babylon. The lists include 128 men from Anathoth. The land that Jeremiah purchased is resettled.

 

No lands are given to Jacob’s son Levi who descendants provide the religious leadership for Israel. Moses and his brother Aaron are from the tribe of Levi. This priestly tribe finds its homelands in cities given to the Levites or priests “to live in with their pasture lands” for the cattle. (Joshua 21:2) These places are to come from the inheritance of the sons of Israel (Jacob). “Aaron the priest gets thirteen cities by lot” from the tribes of Judah and Simeon and Benjamin. (Joshua 21:4)

 

Specifically, from the tribe of Benjamin, there are four cities with pasture lands given, to include Anathoth. (1 Chronicles 6:60) While not for certain, one possible thought is that Anathoth is named for one of Benjamin’s grandsons, the son of Becher, Anathoth. All Becher’s sons are described as men of valor. (1 Chronicles 7:6-8,9) “Abiezer, one of David’s military leaders, was from Anathoth (1 Chronicles 11:28) as was the soldier Jehu (1 Chronicles 12:3) and the priest Abiathar (1 Kings 2:26).”[1] Unfortunately Abiathar, who served during Solomon’s reign, is accused of a conspiracy. Anathoth is long known as a settlement in the Judean hills that cultivates crops, olives, vineyards, and is desirable pastureland for sheep.

 

Study

 

With a writing style change from poetry to prose, Chapter 32 opens in 587 BC during Nebuchadnezzar’s eighteenth reign and a year before his final victory. The “deportation of the people was close at hand.”[2] Zedekiah is the vassal king of Judah, and the Babylonian army occupy land surrounding Jerusalem, including Anathoth. Jeremiah is now I’m prison in the palace because of his prophesy. The prophesy even predicts Zedekiah’s captivity to Babylon.

 

Jeremiah’s cousin comes and asks him to buy some land in Anathoth. “The law calls for a kinsman to redeem any land that is likely to pass out of the control of the family (Lev. 25:25). It appears that this is what drives the family to ask Jeremiah to purchase the ancestral property.”[3] Battles with the Babylonian army have been going on in the area for a year and buying the land seems like a poor investment. Yahweh tells Jeremiah to buy a field in Anathoth, in the territory of Benjamin. So, Jeremiah does, for seventeen shekels of silver.

 

We see this transaction is officially recorded – written on a scroll, sealed, and witnessed. Jeremiah takes the “deed of purchase and a sealed copy to Baruch, his scribe, with instructions from Yahweh to put them “in an earthenware jar.” The purpose signals hope, a hope that “houses, fields, and vineyards will once again be bought in this land.”

 

“True prayer begins with worship and focuses on the greatness of God.”[4] In verse 16, we see Jeremiah’s prayer as he acknowledges God’s greatness, “You’ve made the heavens and earth by Your great power and outstretched arm. Nothing is too hard for You.” In this prayer, Jeremiah speaks to God’s great purpose and numerous good deeds, blessings, miracles, and promises.

 

“Pay attention!” The land that is purchased by Jeremiah will be given to the Chaldeans (Babylonians). These people will destroy and burn down the city. Repeated accusations of idol worship and rebellion and child sacrifice identity, again, the wicked behaviors. But near the end, God reminds, “they will be My people and I will be their God.” (v38) The “everlasting covenant” (v 40) remains, and God’s goodness will continue. Promises that God will return them to this land echo over the sounds of battle. “Fields will be bought for silver and deeds will be signed and sealed and witnessed in the territory of Benjamin… I will restore their fortunes.” (v44)

 

Reflection

 

Ah, Lord God! It is you who have made the heavens and the earth by your great power and by your outstretched arm! Nothing is too hard for you. Jeremiah 32:17

Jeremiah’s prayer, Jeremiah 32:16-25, expresses a desire for the assurance of God’s will while acknowledging His righteousness. For Jerusalem, this is a time of despair and doubt, a time of war and weariness; yet the people’s rebellion toward God persists. Jeremiah focuses on God’s majesty and mystery as Creator, Judge, and Redeemer. Despite rebellion, God continues to embrace His people promising, “I have loved you with an everlasting love.” (Jeremiah 31:3)

 

About a year before the fall of Jerusalem, God tells the prophet Jeremiah to “buy a field” even though the land will soon be completely seized by the Babylonians. As God allows the city of Jerusalem to be destroyed by Nebuchadnezzar, King of Babylonia, the people continue their idolatry, giving offerings and worshiping false gods. Through fire and disease, famine and poverty, the buying of the field in this land becomes an “expression of confidence of a loving God’s promise of redemption.”

 

We are helpless to save ourselves. Regardless of a seemingly desperate desire to understand, we will not always have answers to our questions or doubts. Faith requires keeping our trust in the sovereignty of God, in the certainty of His everlasting love for us. After Jeremiah prays, God reassures with His rhetorical reply, “Behold, I am the LORD, the God of all flesh; is anything to difficult for me?” (Jeremiah 32:27) We, also, find our Blessed Assurance in this God who finds nothing too extraordinary! 

 

 

Application

 

I recently listened to an online sermon by Pastor Adrian Crawford from Tallahassee, FL, that is titled, “I Bought a Field.” Among many excellent and thought-provoking ideas, some really speak volumes. I am going to list a few of these. Please consider them and ponder their implications for living our best lives for Christ. 

1-  1-    “We either have ‘predictable faith’ or ‘profound faith’. He says that predictable faith is when we try to do it ourselves, try to keep control of things, try to hedge our bets. BUT profound faith is when we make “decisive decisions” and choose “directional obedience” and live with “determined hope”.

2- 2- Jeremiah’s buying of the field is like “putting a deposit down on hope”.

3- 3-  “The church is the field at Anathoth.” The hope that comes with the promises of God.

4- 4- “Everyone has struggles just like us.” Our response should be LOVE not judgement. Be peace makers!

5- 5- As believers we are “earthen vessels” or like clay jars. Read 2 Corinthians 4:7-18 

As you think through these words, ask yourself how Jeremiah demonstrated these ideas. Then, ask yourself, “How will I live a life of profound faith and love in Christ?”

Donna Oswalt

 

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[1] Tyndall Bible Dictionary, Anathoth

[2] Walking the Ancient Paths, A Commentary on Jeremiah; Kaiser, Walter C, p 375

[3] Ibid, p 382

[4] Wiersbe Study Bible Jeremiah Chapter 32

A New Covenant

Week 31 – Book of Jeremiah

Read: Jeremiah Chapter 31

Background

As the Summer Olympics fill the TV with images of the strongest and fastest and most accurate, life is happening around us. Positive Covid tests and hospitalizations, debates about the vaccine and mask mandates swirl around and affect our families and friends, our communities and events. Swimming and gymnastics, track and field, cycling and skateboarding, volleyball and soccer and more are played out before no crowds, medal ceremonies are rarely televised, but athletes give their best efforts and set world records. History will one day tell this story to the next generation.

The first Olympic Records date back to 776 BC, nearly twelve centuries before. Initially, the event is one day event until 684 BC, then three days, and eventually four days. “ The Olympic Games, like all Greek games, were an intrinsic part of a religious festival”[1] in honor of Zeus. Every four years, the games play out in the ancient city of Olympia in Greece, until they are banned in 393 AD by the Roman Emperor, Theodosius, as pagan cults. Then 1,503 years later, the first modern day Olympic Games are held in Athens, Greece, in 1896.

Initially the competitions include one event, a long “foot race”. Over time, other races of varying lengths are added in, and in 708 BC wrestling and pentathlon, which includes foot race, long jump, disc throwing, javelin throw, and wrestling, are added. Boxing joins the games in 688 BC and chariot racing in 680 BC. All the competitors are men. Most compete in the nude, and although many explanations are given, no real reasons are known.

The first exiles are taken to Babylon in 609 BC, and the Olympic Games are held in 608 BC. Training for the athletes continues for the 596 BC games, while in 597 BC the second group from Judah is taken into captivity. As Nebuchadnezzar executes his final attack on Jerusalem, the 588 BC Olympic Games come to close. The final captives are taken to Babylon in 587 BC, with the complete destruction of Jerusalem and the temple in 586 BC. The prize for the Olympians is a crown of olive branches. For Israel and Judah, the exiles will find spiritual restoration and a promise of a new covenant. 

Study

In Chapter 31, the most famous passage of Jeremiah, the promise of a new covenant, occurs. Opening the chapter with words to those who are in exile, those who survived the sword and found grace in the wilderness. The words are like Israel’s exodus experience, escaping death and finding grace in the desert. God is promising to be the covenant partner to the Hebrew people, to love them beyond the temporary, to love them in the age to come. God will pull them out of their situation with mercy and goodness. He will return them to Jerusalem to sing and dance and rejoice, to rebuild, to plant vineyards. They are the remnant God will bring home to find comfort and joy.

“The perceived incurable wound makes way for the peaks of grace and mercy that culminate in the repetition of God’s ancient promise and the renewal of the covenant, called the new covenant.”[2] This is written to “all the families of Israel” suggesting a new start. Israel has been divided since 931 BC, at the end of Solomon’s rule, when divided into the Northern Kingdom and the Southern Kingdom. The remnant will come from the whole nation (vs 7-14). God will ransom and redeem His people. God’s goodness is seen in the blessings of new wine, olive trees, cattle and sheep. “Their souls shall be like a well-watered garden.”

A reference to Rachel, the favorite wife of Jacob and mother to Joseph and Benjamin, recalls a time of sorrow, a lamentation. The prophecy continues with stop weeping and rejoice. Ramah, a town in the tribe of Benjamin located about 5 mines north of Jerusalem, is “where the Northern tribes were assembled to begin their exile”[3] after their 722 BC defeat by the Assyrians. “God promises that Rachel’s children will return from exile.”[4] A reference to the land of Ephraim, named for the second son of Joseph, describes this tribe as becoming “tens of thousands”.[5] “Setup signposts, make landmarks” because this will mark your way home. There is hope for the future.

The next section introduces a new way to respond to God. “Everyone will die for his own sin.” Each individual will be held accountable for his or her own sins. Just as God allows them to go into exile, He will bring them home to rebuild, to plant again, but this time, there will be a renewed way to come to Him.

The section of verses 31-34 define the Messianic Promise. “With this text, we have reached the apex of biblical theology for both Testaments.”[6] These are perhaps the most important and influential passages in Jeremiah. “I will put My law in their minds and write it on their hearts.” Again, the repentant heart, the circumcised heart appears. God’s law initially is written on stone tablets, but this new way is an internal relationship.

The covenant God gives at Mt. Sinai, the giving of the law, asks the Israelites to agree to and follow the terms. The people break their promise of only worshiping the One True God. The Ten Commandments represent God’s standard, but humanity is flawed and can never achieve this. “The fault with the old covenant was not with the covenant but with the people.”[7] This human inability to sustain that level of commitment reveals just how much God is needed. A new covenant, a refreshed version, will include Israel, Judah, and the Gentiles, an offering for all peoples. “The initiative and the responsibility for carrying out this covenant is altogether Yahweh and not with the people of Israel.”[8]

This New Promise does not depend on people. God’s grace will forgive and redeem any who believes. This Covenant in recorded in the New Testament as fulfilled by Jesus Christ. Clearly, Christianity benefits from this same covenant, with its deep Jewish roots and fulfillment of a Divine Promise.

The ending restates God’s almighty power, His abilities that are beyond anything we can imagine or measure. God is in control of the sun and the seas and the stars. God chooses His people with faithfulness and forgiveness.  Giving the boundaries, “the days are coming” when Jerusalem will be rebuilt. (Can read more about this in Nehemiah) God’s promises are enduring, permanent even to this day. 

Reflection

[Jesus to His disciples] Likewise He also took the cup after supper saying, “This cup is the new covenant in My blood, which is shed for you.” Luke 22:20 NKJV

Four cups of wine celebrate Passover. Following the “Blessing After the Meal” comes the third cup, the cup of blessing, sometimes called the Cup of Redemption, which symbolizes the blood of the Passover lamb (Exodus 12:13). When Jesus lifts the third cup, this Cup of Redemption, He says, “This cup is the new covenant in My blood, which is shed for you.” With His crucifixion, Jesus becomes the true Passover Lamb, the blood sacrifice for eternal redemption. “This is My blood, shed for you.” 

Establishing a New Covenant, Jesus calls the people to a new way of living. The body of Christ is a community of believers, all believing in one faith, one baptism, one Spirit. The cup symbolizes Christ’s sacrifice on the cross. Prophesied by Jeremiah some 600 years before, Christ travels up to Jerusalem, the fulfillment the Lord’s promise of a New Covenant, “I will put My law in their minds, and write it on their hearts.” (Jeremiah 31:33) The cross tells a new story of redemption to the world, a story of everlasting hope, a story of grace.

Jehovah, El Shaddai, Adonai ~ ancient names, holy names… Your promises capture my needs, anticipate my fears, prepare my future. Broken bread and a cup of blessing call to me centuries after You blessed them, after You surrendered for me, after You settled my debts. Lord, always give us this bread and this cup of blessing to remind me of Perfect Love. 

Application

Recently, many Olympic athletes landed in Tokyo, Japan, with hopes of going the distance, enduring the difficulties, winning a medal, gold or silver or bronze. Like them, we can be intoxicated with the adrenalin of achieving a goal, surviving an illness, earning success. Like the Jewish exiles, we can find ourselves in the depths of life – searching for a job, moving to a new place, treating an illness, weeping for the losses, struggling financially, managing a family, battling an addiction, and more. Everyone is looking for hope and a better future.

• How do you find hope for the future? Where do you look?

Donna Oswalt

 

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[1] Britanica.com

[2] Walking the Ancient Paths, A Commentary on Jeremiah; Kaiser, Walter C, p 357

[3] Ibid, p 360

[4] ESV Global Study Bible notes Jeremiah Chapter 31

[5] Ibid

[6] Walking the Ancient Paths, p 368

[7] Ibid, p 369

[8] Ibid, p 370

In the Days to Come

Week 30 – Book of Jeremiah

Read: Jeremiah Chapter 30

 

Background

 

One hundred or more years after Isaiah, Amos, Hosea, Micah give prophecy to Israel, the ten tribes of the Northern Kingdom, Assyria has long conquered them, and Jeremiah, and his contemporaries, deliver a similar message to the Judah, the Southern Kingdom. Who are Jeremiah’s fellow prophets? Nahum, Huldah, Zephaniah, Habakkuk, Ezekiel, and Daniel all make their homes in Judah.

 

Nahum’s prophecy about Nineveh, the capital city of Assyria, comes a hundred years after Jonah proclaims God’s message there. True to Nahum’s predictions, the city falls to the Babylonians in 612 BC, making Babylon the greatest power. Huldah, a prophetess, is called on by King Josiah when the scroll of the Law is found in the Temple. She is one of seven women prophets in the Old Testament. 

Zephaniah is a prophet during Josiah’s reign and the spiritual renewal of this time. Zephaniah, the son of Cushi, gives insight into his ethnic background, which is African or Ethiopian descent. Most scholars consider Zephaniah a black prophet. Also, he identifies himself as the great-great-grandson of King Hezekiah, which places him in the lineage of Jesus Christ, the genealogy of Jesus lists King Hezekiah. Hezekiah is the father of Manasseh, the most wicked king of Judah. Zephaniah has a royal lineage. “Zephaniah more than likely prophesied in the latter part of Josiah’s rule, after the king discovered the scrolls of the Law in 622 BC (2 Chronicles 34:3–7).”[1]

Habakkuk asks a lot of questions trying to understand why God. He struggles with good and evil, wrestles with how God could destroy Judah. Little is known about Habakkuk’s background, but his writings openly acknowledge the injustices of the day, question how God allows this. Through prayer he comes to understand that somethings are beyond our understanding, and God’s goodness is certain. Habakkuk becomes a person who leads other by walking in faith.

Ezekiel is an eighteen-year-old when his friend Daniel is taken to Babylon with the first exiles in 609 BC. Training to be a priest, Ezekiel is taken to Babylon in 597 BC with the second group of exiles. Ezekiel, like Daniel, find their voice and present their messages to the Jews in captivity. Likely both have been influenced by Jeremiah.

Study

Here is the Big Picture, the “glory of the drawing of a new day” that Jeremiah paints for the Hebrew people in captivity. Chapters 30-33 are often referred to as “The Book of Consolation”. Jeremiah’s first directive from God is in the opening of Chapter 30, “Write in a book for yourself all the words that I have spoken.” (v2) Recording God’s words for His people will make a “permanent record of the promises God was giving to His people.”[2] Preserving the message for generations to come will exceed the oral traditions. Papyrus scrolls of up to twenty pages and fifteen feet long would the format. “The transition from oral to written prophecy prompts a whole new perspective on the mind and will of God.”[3]

“The theme of the restoration of Israel will be the dominate topic of the book of consolation.”[4] The words that follow describe a time of pain, a time when no peace can be found. “In that day” (v 8) suggests a future time, after the seventy years of captivity. God will restore His people to the land He has given them, breaking the “yoke from your neck” of the Gentile captivity. Commentaries for these verses suggest a distant future time. This prophecy includes both Israel and Judah (all the tribes). Israel (Jacob’s descendants) will serve Yahweh, and a new king David, a “righteous branch” (Jeremiah 23:5), a new king “whom I will raise up for them.” (V9) Messianic prophecy begins to emerge. “For I am with you,” says the LORD.

God’s covenant people will have the promise of peace and security. God promises to redeem them, to return them to their land. Their wound “is incurable” and “severe”. They have suffered for a “multitude” of “iniquities”. “The LORD reminds the Jews that He was the one who had used other nations to wound them because of their disobedience to Him.”[5] But in this section we see redemption and restoration. God will “devour all the adversaries”, and put them into captivity. “For I will restore health to you and heal you of your wounds.” (v17)

Returning to the land, to Jerusalem, rebuilding and renewal will come. God promises, “I will punish all who oppress” them. (v20) “ This verse [21] refers to the restoration after the Babylonian captivity as well as to the final restoration under Christ”. [6] The “whirlwind” of verse 23 is an assault on the Babylonians. Israel will experience joy again, multiply their descendants, find new leadership and a renewal of faith. “You shall be My people, and I will be your God.”

The chapter ends with a reference to Genesis 40:1, an oral tradition passed down since the time of Jacob. Jacob calls his sons together, part of his last will and testament, and says, “Gather together, that I may tell you what shall befall you in the last days.” For centuries, the Hebrew people have gathered and shared their history and a hope. God continues to lay the foundation for the Messiah. “In the latter days you will consider it.” How often do we all see more clearly, understand more thoroughly, appreciate more deeply when time gives us some room to reflect. These recorded words will continue tell God’s story to the future generations of Israel, and even to us. 

Reflection

“One thing I have asked from the LORD, that I shall seek: That I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD and to meditate in His temple.” Psalm 27:4 ESV 

Just before Jesus ascends to heaven, He instructs the disciples to tell the story of Good News to all people. His final words of encouragement: And be sure of this: I am with you always, even to the end of the age. In Scripture in the New Testament, the last days refers to the time between Christ’s return to heaven after the resurrection and His second return to earth. The last days are now! The promise remains true; Jehovah Shammah, the LORD is there, dwells with us. God’s presence with His people is certain.

Scripture tells us that in the last days Jesus is mocked and questioned. Arrogance attempts to diminish the power of God, to discredit His role in creation, and to dismiss His promise of judgment. People choose other gods to worship. With humility, His faithful followers must earnestly continue to be about the work God calls us to do. 

LORD, Creator and Promise Keeper, Your grace falls gently in the middle of these harsh last days. Forgive those who deny You and give them a reason to hope. I long to dwell in Your Presence all the days of my life. Here I see the beauty of Extravagant Love and know the unexplainable joy of Living Hope. As I eagerly anticipate what You will do next, help me tell Your story of Grace! Count me alive in Christ. Moment by moment, Jehovah Shammah, You are here!

  

Application

In the last words of Jeremiah Chapter 30, we read “In the latter days, you will understand this.” We do not always understand the present times, and even parts of the future are unclear and beyond our understanding.

• What do these words say to you? Is it just a centuries old equivalent to “hindsight is 20/20”? Or, does it suggest our understanding will be whole when Christ returns, when the end of time opens the mind to complete understanding?

• How do you deal with the uncertainties and unknowns in life? 

Donna Oswalt

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[1] Insight.org/resources/bible/the-minor-prophets/Zephaniah; Swindoll, Charles

[2] Wiersbe Study Bible, Jeremiah Chapter 30

[3] Interpretation Bible Studies, Jeremiah; Laha, Robert, p 7

[4] Walking the Ancient Paths, A Commentary on Jeremiah; Kaiser, Walter C, p339

[5] Wiersbe Study Bible Jeremiah Chapter 30

[6] Chronological Study Bible, Jeremiah Chapter 30

The Letters

Week 29 – Book of Jeremiah 

Read: Jeremiah Chapter 29

Background

 

Jeremiah’s forty years of ministry occurs during an exceptionally critical time in Middle Eastern history. Initially, Egypt comes to power over Judah after King Josiah is killed by Egyptian military forces. This begins an era of Judah’s designation as a vassal state, first with Egypt’s ruler Pharaoh Necho. The people attempt to choose their king, with Jehoahaz, Josiah’s son next in succession, but three months later, Jehoiakim (Eliakim) is appointed king by Necho. In their loss of freedom and confusion, the people turn to the idols they had worshiped during wicked Manasseh’s reign, not to the One True God.

 

Egypt is defeated by Nebuchadnezzar of Babylon in 605 BC. In a clever, political effort, Jehoiakim submits to Nebuchadnezzar and requests to stay on as Judah’s vassal leader. However, three years later, the arrogant Jehoiakim attempts to rebel against Nebuchadnezzar. In 597 BC, Jehoiakim, many others in the royal family, significant leaders, aristocrats, and artisans of Jerusalem are exiled to Babylon. A new leader emerges, Zedekiah, also appointed by the Nebuchadnezzar. The now powerful  Babylonia Empire is in control. Uncertain times with enemy-appointed pseudo-kings, Judah’s future looks to be full of gloom.

 

The vassal state of Judah remains in a precarious position. A few years later, 589 BC, Zedekiah leads his own rebellion against Babylon. Nebuchadnezzar returns to Jerusalem, taking the city, but finds his attention interrupted due to an Egyptian uprising in Palestine (588 BC). With the Egyptian defeat, Nebuchadnezzar again back for Jerusalem. In 586 BC, the walls of the city of Jerusalem are breached. The last of nearly 5,000 people are deported to Babylon. The Temple is burned, the palace is burned, the houses are burned, and the city walls are destroyed.

 

Jeremiah understands “the necessity of submitting to the rule of the Babylonian Empire.”[1] Ever faithful to his calling, Jeremiah continues to deliver the message God requires. Encouraging the exiles, Jeremiah reminds them of God’s never-ending presence and never-ceasing power. Jeremiah remains “keenly aware of the provisions of the covenant between God and Israel.”[2] God’s everlasting love for His people will be evidenced in His promises to return them from exile, to restore them to Judah, to replenish them with blessings.

 

 

Study

 

Some scholars will say there are three or four letters. Certainly, Jeremiah writes a letter to the exiles in Babylon, and a false prophet in Babylon writes a letter complaining of Jeremiah.  As for exactly how many letters, the better inquiry is what Jeremiah’s letter includes. The letter, a literary device, is a way for Jeremiah to remind his fellow countrymen about God’s divine plan for them. “Judah is enmeshed in a strange new world, but it is still God’s world.”[3]

 

In some ways, one could call Jeremiah’s epistle as a how-to-survive-exile. Addressed to all the exiles “carried a way captive”, the letter is written to the elders, priests, prophets, and all people. Also, it is to Jeconiah, Judah’s king, and to the Queen mother, the royal family, the palace officials, craftsmen, and artisans. The messengers who deliver the letter to Babylon are likely “diplomatic couriers” from Judah. Elasah is the son of Shaphan, a “prestigious member of Josiah’s court.”[4]

The purpose of this letter is to encourage the Hebrew exiles. “Instead of repentance and a renewed understanding of their relationship to Yahweh, they were filled with false hope about a quick end to this tragedy.”[5] The letter describes how the Hebrew people should live in exile: build houses, plant gardens, marry, have children, find spouses for your children so they, too, can have children. He clearly says to settle in, plant some roots, establish your lives. It is more than existing or passing time; it is about thriving. Remember that Babylon experiences great prosperity and much building during this era. Nebuchadnezzar likely uses the skills of Judah’s craftsmen and artisans to help with this.

 

Continuing, Jeremiah writes for them to pray for peace; seek peace and live in peace. Several generations will pass, and they should live as good witnesses while in captivity. As a caution, like in Judah, Jeremiah reminds them to beware of false prophets sharing their deceptions of a short captivity; these are lies. Remember Yahweh’s promise, “I will come to you.” (v 10)

 

“For I know the plans I have for you,” declares the LORD, “plans to give you hope and a future.” (v 12) Perhaps this the most well-known verse of the Book of Jeremiah, the most quoted, and possibly the verse chosen by many as a life verse. Remember it is offed as encouragement in exile, in captivity, in a time where control of life simply is beyond their reach. The verses that directly follow are often omitted in quotations, but they are the essence of how to find God’s hope and future. “Call on Me” and “pray to Me” are first, and God’s replies, “I will listen to you.” Going further, the message is “seek Me” and “find Me”. God says, “search for Me with all your heart.” The theme throughout Jeremiah’s message is the repentant heart.

 

In verse 14, after seeking God with sincere hearts, God promises to return the exiles to Judah. The next verses go back to the prophets who do not speak for God and speak falsehoods. Apparently, Nebuchadnezzar is known to execute false prophets, an example in verses 21-22 of “roasting them in the fire.” Shemaiah the Nehelamite, a false prophet, writes to Zephaniah, an overseer in the temple in Jerusalem, and complains about Jeremiah. Zephaniah reads the letter to Jeremiah. The prophesy for the fate of this false prophet is “none of his descendants [will be] left among all the Israelites.”[6]  Repeatedly told, we must remember, “God’s word remains true even when others do not like it.”[7]

 

 

Reflection

 

“You will seek Me and find Me, when you seek Me with all your heart.” Jeremiah 29:13 ESV

Jeremiah, a prophet who predicted the Babylonians would capture Judah, writes a letter to the captives exposing the false prophets. Telling the Jews to settle in their new home, build lives, pray for their captors, and serve God where they are, for their captivity will be long. Initially with vanity but later with despair, the Jews laughed at God then later mourned their fate. Within Jeremiah’s letter is a favorite verse of many people: For I know the plans I have for you, declares the LORD, plans to prosper you and not to harm you; to give you a future and hope. Jeremiah calls the people into a spirit of prayer, encourages them with hope, and reminds them to seek God, “with all your heart.”

As Jesus begins His ministry, many of those He encounters are in spiritual bondage, captive to disease, rejection, arrogance, and pride. Held prisoner by false truths, Jesus brings healing and hope, forgiveness and freedom. Jesus calls us, too, “Seek Me with all your heart.” Blessed Assurance, unbind me from the chains that hold me hostage, the doubt that imprisons my success, the fear that feeds my insecurity, the darkness that steals my hope. Count me alive in Christ. Find me! I seek You with all my heart!  

 

Application

 

Robert Laha writes, in the Interpretation Bible Studies in his commentary on Jeremiah, “Embracing exile means carrying on with the primary work given to them by God.” Even when trying times come, we are to continue living for God, sharing in the lives of others, reaching out into the community for God.

 

• When have you found yourself in some type of “captivity” or holding pattern or time of waiting? Did you or are you continuing to participate in the ‘primary work’ given to you by God?

• Have you found that times like this can give you a pause, a time to stop and reflect, a reason to realign priorities?

 

Donna Oswalt

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[1] Harper’s Bible Dictionary, Jeremiah, p 458

[2] New King James Version Study Bible, Introduction to Jeremiah

[3] Interpretation Bible Studies Jeremiah; Laha, Robert, p 65

[4] Walking the Ancient Paths, A Commentary on Jeremiah; Kaiser, Walter C, p 331

[5] Ibid

[6] Ibid, p 334

[7] Ibid, p 335

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