It was the best of times: Two towns (Zechariah chapter 2)

 OUT OF THE CHAOS: A study in the book of Zechariah 

Chapter 2: It was the best of times: Two towns 

 

Given 28 April 2023

By Bob Mendelsohn

Sydney, Australia

This talk is on YouTube on:

https://youtu.be/DaDqaXKIjhs

 

We are continuing in this prophetic book written by a young Jewish man living in Jerusalem about 500 BCE as he writes to his people, those living there in Judah and also to those living in Babylon. To each of those groups, he has some clear words and I trust that those words he spoke 2500 years ago will speak to you and to me as we will consider what God meant as he used that young man. And we will try to learn what God has to say to us as 21^st Century people. 

As per usual, my usual method will take us through a chapter each Friday morning, and then we will have plenty of time for discussion and questions in the final half-hour. If you are watching this teaching on YouTube after our class, please feel free to write me (bob@jewsforjesus.org.au) and I will try to answer queries if I’m able. 

If you don’t already receive the email invitations to join this class live, please enter your email address just now, type it into the chat box or write our office (admin@jewsforjesus.org.au) and ask to be invited. Thanks. 

Also if you don’t mind, please read the chapter before you come to the class live, and if you are watching YouTube, pause your playback, read chapter 2 and then rejoin us. Thanks.

Let’s jump in. Today’s lesson begins with a young man and a measuring line. He’s a surveyor. And this is Vision #3 in this quick listing of night visions that Zechariah sees. Oh, by the way, for those using a Masoretic text or any number of Hebrew versions of the Bible, the 2^nd chapter actually begins with the first two visions from last week, the horns and the tradies. But as of today, we are all reading from the same text. 

Vision 3 is about a surveyor who is to measure the length and width of Jerusalem. And you have to ask yourself, why is that included here? Chapter 1.16 indicated that the point of Zechariah’s talks, his clear message was to get the Jewish people focused on the rebuilding of the Temple. And as a spoiler alert, you should know that the Temple was rebuilt, even in his day, and that it saw a significant increase in the times of the Romans. That Temple is the one where Yeshua visited and from which he spoke many times. That Temple took 46 years to build, and Yeshua prophesied that if people destroyed “The Temple”, he would rebuild it in three days. (John 2.19) The people mocked him at that, but he was insistent and of course, he was speaking about his own body. 

Back to Zechariah. The man in the vision says he is off to measure Jerusalem. That’s it. That’s the end of the encounter. 

Verse 3. One angel exits and another one enters. Nothing of these visions seems elaborate to me. In fact, they are highlighting one thing, over and over. That is, that the Jewish people have hope, and it’s wrapped up in being in Jerusalem at that time, and getting down to work on the building project at hand. 

You have to remember that 70 years before, or so, under the guidance of the then prophet Jeremiah, God had instructed the Jewish people something very different. Chpater 29 read as follows:

“Thus says the LORD of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon,  ‘Build houses and live in them; and plant gardens and eat their ¹produce. Take wives and become the fathers of sons and daughters, and take wives for your sons and give your daughters to husbands, that they may bear sons and daughters; and multiply there and do not decrease. Seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf; for in its welfare you will have welfare.’ For thus says the LORD of hosts, the God of Israel, ‘Do not let your prophets who are in your midst and your diviners deceive you, and do not listen to the dreams which they dream. For they prophesy falsely to you in My name; I have not sent them,’ declares the LORD.” (29.4-9)

Back in Jeremiah’s day, the way to ‘salvation’ was clear and very different to the words in Zechariah’s day. For the Jewish people to survive and to succeed in 587 BCE we had to move to Babylon, to build cities and seek the welfare of that city. We had to settle down and get married. We had to build gardens and cities and listen to few prophets. We had to pray for the welfare of Babylon!

But the vision and the accompanying oracles are now telling Zechariah and thus the people of God that our hope is now moving back to Jerusalem. Get out of Dodge; get out of Babylon. Stop seeking the welfare of that city. Move, in fact, the angel says, “Run!” in verse 4 and in verse 6, “Flee” from the land of the North (Now that used to be a reference to Assyrian, but since Babylon captured it, Northland implies Babylon. Again in verse 6, the ‘four winds’ speak of whirlwind and thus quick motion. And in verse 7, ‘escape’ says the same to me. It’s about getting out of town quickly. 

Does that remind you of the Exodus? We’d been there 400 years and in a few days we are told to spoil the Egyptians and get out of Goshen and out of Egypt. 

So back to the vision. Angel #2 comes out and tells retiring angel #1 to go back to the “young man.” That’s a reference to Zechariah. 

The message? Go and tell him that Jerusalem will be inhabited. Significantly. Massive numbers of animals and people will be in town. Not only for a festival or a pilgrimage. They will move in. Don’t delay. Don’t require the fences to be established first. Get with the housing industry, let ‘er rip!

You know when a construction site is established here in Australia, around a new metro station or when a bit of demolishing is going to take place, someone sets up a perimeter. They establish the limitations as a wall. Then the signage goes on indicating ‘no handbills or else there will be consequences.’ We really don’t know what is being built or demolished, but we know there will be action. 

Zechariah is being told to get on with the work, without the required fencing. Don’t build a wall. You don’t need to spend energy protecting what is not yours. You need to get the housing contracts and the main site to be the Temple. Walls will be rebuilt by Nehemiah some 75 to 80 years later. Your job? Get that Temple built again!

God will take care of protection. He will be a ‘wall of fire’. 

ח֥וֹמַת אֵ֖שׁ

Personally, he will see to us. Our role: build that Temple. That will lodge him as significant inside the walls. It will be a daily reminder of God’s grandeur and significance. He is not yet so to the people of God. He wants to be to you and to me.

More in verse 5. I will be the glory in her midst. This promise of God’s majesty is the centrepoint of this message to me. All the stuff, the walls, the fire, the angels …they all help me see that God wants to be all in all. He is NOT YET all in all. He wants the relationship with Israel and Judah to be complete. Yes, get the Temple built, but it’s not about the Temple. Yes, get back to the Land, but it’s not about the land. It’s about God himself!

Now in verses 6 and following, God speaks to those exiles still living in Babylon. Get out. Yes, in verse 6, I dispersed you. Some will argue, the Babylonians did it. Some will say the Assyrians before them caused the removal of the Jewish people. God says, “I did it.” Judgment begins with the house of God. We had sinned and the warnings were clear. Stop and if you don’t stop, I will judge you. And so we as Jewish people were judged significantly. 

But now the 70 years are up, like the 400 years were up in Egypt, and God says ‘get out.’ 

Think about it, though. Jerusalem was not in repair. It was not flourishing. There were no gardens. It did not look the land of milk and honey. It was destitute. No Temple. No gardens. Where were the gardens? Babylon. Where was there money and comfort? Babylon. Where were most of the Jewish people living? Babylon. God is calling his people to exit comfort and walk with him in discomfort. That’s a stretch. That’s a tough call. God is calling us out of comfort to chaos, but it’s ordered chaos, under his lordship!

Verse 8 has a tough phrase to translate. Very few agree on this one. It’s three words

אַחַ֣ר כָּב֔וֹד שְׁלָחַ֕נִי

Smith in his commentary says, “is the most puzzling clause in the book. Is it to be taken as a purpose clause to mean that Yahweh sent Zechariah to get glory; or as a temporal clause “after the glory i.e. the vision, Yahweh sent me. . .”? Does “glory” refer to Yahweh as the RSV indicates; or to the vision (KJV); or to heaviness or insistence, as Chary and Baldwin believe? כּבוֹד basically means “to be heavy.” Baldwin suggests “with insistence he sent me” (p. 109). Others emend or transpose the text in order to get a clear reading.”

I agree with Michael Stead, bishop of South Sydney, who translated it as, “For this is what the Lord Almighty says, who for the sake of his honour sent me against the nations that have plundered you,”

That makes sense. It’s the purpose. God is sending Zechariah for his own sake. But the Hebrew is a bit tough; I’ll give everyone that. 

Listen to the rest of verse 8. “Touches the apple of God’s eye.” This is the soft spot in God’s vision. It’s the Jewish people. Don’t mess. Like Genesis 12 taught from the beginning. Bless Israel, you will get a blessing. Curse them, you will be cursed. Babylon? You are going down for what you did to Judah 100 years ago. 

Verse 9. God is about to act for his name’s sake. I almost see a magician waving his hand over a scene. Or maybe I should stay with the Egypt motif and see the hand of God’s judgment falling on the Egyptians. 

Verse 10. Sing and rejoice. Hey, Jewish people, it’s not yet done, but it will be. It’s as good as done. Yes, you are right, it’s incomplete, but the eyes of faith see the end from the beginning. God is about to act on your behalf and for his name’s sake. Now it will happen, then it will be done. Now and not yet. What is our job today? Sing and rejoice. Why? God is coming and will dwell with us. 

Where will that take place? Jerusalem. Where? In the Temple.

Verse 11 is shocking. Who will be there in the Temple? Who will be there with God? Many nations!

גוֹיִ֨ם רַבִּ֤ים

It won’t only be the Jewish nation. This is shocking. In verse 8, God’s judgement is coming against ‘the nations’ (el hagoyim), but now only moments later, the word of the Lord will make clear that Gentiles will be welcomed in God’s Big Tent. There is room for all peoples. The measuring rod and line at the beginning hearkens to Ezekiel chapter 40 and the immense measurement of the City and the Temple. It’s not only for Jews; it’s for all nations. Whoever will! And we will see that in Zechariah 14 at the end of this prophecy as well. 

Who is included in that? There might be Babylonians. There might be Assyrians. It’s not the entire populace of Mesopotamia or Shinar. But there will be people from every kindred, tribe and tongue in the Family of God in the largesse of God, in God’s glory. Wow, what a vision!

Verse 11 says when those nations join, you will know that God is who he claimed to be. And those nations will be joined to us in such a way that together we are ‘My people.’ Wow, if only Peter had known that verse when the vision of the heavenly sheet dropped in Joppa. If only the disciples had understood that when Yeshua spoke to a Canaanite woman and healed her or others who were not properly Jewish. God’s people includes all who name the name of the Lord. Jews and non-Jews. Men, women, barbarian, Scythian, slave and free. Whoever names Yeshua as Lord… they are God’s people.

Verse 12. God again highlights the geography about which he’s speaking. The English phrase ‘holy land’ is only used here, but it’s not ‘eretz’, but rather ‘adamah.’ Holy ground. Holy dirt. Same phrase as when Moses met God at the burning bush. Take off your shoes. Holy ground. 

No wonder the chapter ends with the silence required in verse 13. Habakkuk ends chapter 2 of his prophecy with that same thought.  “But the LORD is in His holy temple. Let all the earth be silent before Him.” (2.20)

We who encounter the Lord, in Sydney, on Zoom, in our local church, in our neighbourhood, in a paddock, or wherever, when we do, let all the earth be silent before him. 

Before you rush into a prayer meeting. Before you share your prayer list with the Almighty, be silent. Consider his purposes. Consider his love. His mercy. His intention to all people, even to you… consider and be grateful. Be and then speak. 

God’s plans will be accomplished. Listen and learn. And then sing and rejoice. And welcome others. So be it. Amen.

Remember, you who are watching today, if you are not yet a follower of Yeshua, and see his love for you, his kindness extended, his offer of forgiveness available, right where you are, submit to him, to his lordship, to his care, and your life will take on new meaning, new substance, and you will have mates on this call, and in your neighbourhood and wherever you travel… the Kingdom is advancing under the King. Chaos is subjugated, life is available.

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Resource on video

To see a fun video overview of the book of Zechariah see this from Bible Project:

https://bibleproject.com/explore/video/zechariah/

 

Bibliography:

Smith, Ralph, Micah to Malachi: Word Biblical Commentary (Volume 32), Thomas Nelson Publishers, Nashville, 1984.

Stead, Michael, Zechariah: The Lord Returns, Aquila Press, Sydney, 2015.

Webb, Barry, The Message of Zechariah: Your Kingdom Come, Intervarsity Press, Nottingham, 2003.

Wiersbe, Warren, Be Heroic: Demonstrating Bravery by your Walk, David C. Cook Press, Colorado Springs, 1997.

 

Jeremiah 49: More of the nations of the world

  Truth and Consequences: 

A study in the prophecy of Jeremiah

Chapter 49

By Bob Mendelsohn

Given 25 November 2022

 

Lesson Forty-eight:   Ammon and others

 

INTRODUCTION

The Bible is a big book, with information about nations and individuals, with info about transportation and what to make happen when a person is well settled. It contains stories and long lists; it features marital advice and tells us how to conduct ourselves in many social situations. 

1)   The problem of Those People

One of the mistakes we make as we read it, certainly the first few times, is to read a passage and think about a possible linkage with a similar-sounding other passage and put those two passages into a relationship. Forever. We marry ideas and peoples and our own thoughts with regularity. 

Here's the problem. When you hear the name “Egypt” for instance, sometimes the country is in view and sometimes, it’s a symbol for an empire, while at other times, say in the Book of Revelation, it’s a code word substitute for Rome-occupied Jerusalem. (Rev. 11.8) What about ‘frogs?’ In Egypt at the time of the Exodus, frogs were a plague brought by God on the nation as they refused to let our people out, a similar usage in Psalms (78.45, 105.30), but in Revelation the unholy Trinity (The Dragon, The Beast, The False Prophet) had demons/unclean spirits that were like frogs. 

The reason I’m telling you this today is that in today’s chapter, we see nations like Ammon and Edom, Qedar and Assyria. While at times in the past, and into the future, their reputation and their relationship with God has been bad, at times, even in today’s reading, there might be hope. But not for all. 

Think of Nineveh, which during Jonah’s time was in God’s plan for salvation but by the time of Nahum, just decades later, was out of God’s graces. This is NOT an attempt by me to make a cavalier God into some reputable deity. This is simply a description of the reality. There are times when we push the envelope too far, when God’s kindness has met its limit. The King James authors used the term ‘longsuffering’ to mean ‘patient.’ There are two NT words for patience and the difference is worth noting.

“The difference of meaning is best seen in their opposites. While hupomonē is the temper which does not easily succumb under suffering, makrothumia is the self-restraint which does not hastily retaliate a wrong. The one is opposed to cowardice or despondency, the other to wrath or revenge (Prov. 15:18; 16:32) ... This distinction, though it applies generally, is not true without exception.” (Joseph Thayer)

Now this notion of God’s patience is critical, as we read three times in Peter’s letters. 

“Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.” (1 Peter 3.20)

“The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” (2 Peter 3.9)

“And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you.” (2 Peter 3.15)

All that to say, longsuffering is real and I’m a grateful recipient of God’s patience. In light of our chapter today, longsuffering is not permanent. LONG, not forever, suffering. God’s patience has limits. Much longer than mine. Much longer than anyone’s, but has a terminus. The ark’s door closed. The rains fell. The world was destroyed. 

OK, back to our text. 

2. The people of Ammon (1-6)

The first nation in today’s list is Ammon. Remember, he was the son of one of the daughters of Lot. And he was the grandson of Lot. Ah, the details the Bible gives us. Lot’s daughters got him drunk, they had sex with him, and each produced a child, one Ammon and the other the focus of last week’s study Moab. 

Today we zoom in first on Ammon. He lived east of the Jordan, north of Moab, between three rivers. On the west the Jordan river, and his territory generally bound by two others, one on the north, the other on the south, which he shared with his cousins in Moab. Ammonites were destroyed long ago, and do not exist any longer as a people. But in Jeremiah’s days, they did exist. And their existence was an annoyance to the people of Judah and Israel who were more their immediate neighbours. 

One more historical note. Back in chapter 40 Gedaliah was murdered. (40.14-41.15) He was the one whom Nebuchadnezzar had installed as mayor of Mizpah and the entire area, and who was a good guy. The Ammonites were ok with his being the top man and came ‘to him’ it said. Then Jeremiah records for us this in verse 13

“Are you well aware that Baalis the king of the sons of Ammon has sent Ishmael the son of Nethaniah to take your life?” But Gedaliah the son of Ahikam did not believe them.”

Baalis sent an assassin named Ishmael to kill Gedaliah, who was both naïve about the hostility between the nations and dismissive of the warning given him by Yochanan. 

Ishmael’s murder was successful and along with 8 other men ran back to the safe haven of the king of Ammon. (41.15)

Ammon is also shown to be trouble when other OT prophets mention him. (Amos 1.13-15, Zeph. 2.8-11, Ezek. 25.1-7)

In our section today, we see in verse 1, Gad, (the tribe on the east of the Jordan occupying this turf) owns the area, and the battle lines have now been crossed. God will vindicate his people and ruin the cities of Ammon.  What is their sin? Pride and arrogance. Look at verse 4. “Mi yavo ailai?” Who will come against or upon me?  And at the first, 

“מַה־תִּתְהַֽלְלִי֙

What self-praise you demonstrate!

Pride always has a result, and it’s not one you want to be given in your life. 

Even so, look at verse 5. Keown says, “The judgment against Ammon was the initiation of terror from every side, or perhaps from all its neighbours. The clause “you will be driven out single file” suggests the departure of prisoners of war, through the breaches of the destroyed city, for exile.”

Then the shock again comes in verse 6. 

אָשִׁ֛יב אֶת־שְׁב֥וּת

Ashiv et sh’voot. I WILL RETURN THE RETURN. I will restore the captivity. I will make them come back to me. God is ever the God of mercy. He will initiate it and cause it to happen. For the Ammonites. For that time. For some of those people. Amazing.

3. The people of Edom (7-22)

We turn quickly to the Edomites. Remember Edom (meaning ‘red’) is the new name of Esau, brother of Jacob and grandson of Abraham. 

In verse 7 we see they are the intellects of the area. Full of wisdom and cleverness. God says, even so, in verse 10, I will strip Esau bare. But in verse 11 there seems to be a hint of God’s care on the widows and the orphans, and you have to wonder how that will play out. But Jeremiah makes no mention of who will be the agents of such care. 

Verse 13 shows the complete ruin predicted for the Edomites. 

Verses 14 and 15 are a direct quote from Obadiah 1 and 2. Someone is reading the other’s mail. 

Verse 16 highlights the pride and arrogance of Edom, same as all those who are judged by God.  They thought they could hide in enough places and manipulate the situations, but they could not.  Compare Sodom and Gomorrah. No chance to wiggle out of that one. 

Verse 19, the three questions are rhetorical. The answer? No one!

The answer? Devastation which is comprehensive and the capacity to fight? You will be like a woman in labour. Incapacitated. 

But listen—is there any hope listed for Edom? Not a lick. Ouch.

4. Assyria and their conquest (23-27)

Next we turn to Damascus which is the capital of Assyria. The people whom the Babylonians had already conquered. 

A brief summary is given by Jeremiah of the ruin and the inability to resist by Assyria. No reason is given for the fall and no hope is given for restoration. This may simply be a geographic inclusion as Jeremiah is summarizing the neighbours’ troubles leading up to the final summary against Babylon.

5. Kedar and Arabia are the next nation in focus. (.28-33)

Again, no mention is made of the cause of ruin to these nomadic tribes who made the peninsula their home.  Verse 30 shows them as nomads and yet they are open prey to their enemy of Babylon. 

מָג֖וֹר מִסָּבִֽיב׃

In verse 29, we see this phrase we have seen again and again in Jeremiah’s prophecy. Terror on every side. 

As to Kedar, he was the son of Ishmael, listed back in Genesis 25.13. The point I’m making is that all these neighbouring towns and peoples were formerly at the family reunions. But were never welcomed, or never welcomed us and thus a tribal split occurred, and the voice of hostility overtook the voice of family. Shame.

Again, no hope mentioned for the Arabians of that generation.

6. Elam/ Persia (.34-39)

The final grouping in view today is the Persians of Elam. 

Verse 36, the ‘four winds’ refers to the four directions of the compass which they already had been using. But don’t miss this, the scattering reminds me of Israel’s scattering to those same four corners. (Deut. 28.64, Leviticus 26.33)

And you have to ask yourself…why did God need to mention the Elamites? And why give them hope (.39) like he did with Judah and with Ammon? 

For that fulfilment, let us quickly check one last Bible verse today. From Acts chapter 2.

^“They were amazed and astonished, saying, “Why, are not all these who are speaking Galileans? And how is it that we each hear them in our own language to which we were born? Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs — we hear them in our own tongues speaking of the mighty deeds of God.” (Acts 2.7-11)

God’s people, from Egypt and Rome, Mesopotamia and Elam (verse 9) are there in Jerusalem 600 years later and listening to God’s word and they were among the 3,000 who got saved in Jesus’ name on Sh’vuot. Awesome, eh? 

When God promises he will restore us, He does it. When he offers us salvation, let us not be like those arrogant ones who bring ruin on our families or on our houses or on our land. 

In a moment we will lead you in a prayer, if you would like, to be restored, personally, to the Almighty. He longs to help you. God has initiated this whole process. He reminds you of your sin, your arrogance, and your ruin SO THAT YOU might come to him. Are you willing to do so? 

CONCLUSION

God is calling each of us to know him and to walk with him, today and throughout our days. Have you received Yeshua as your messiah and Lord? He is risen from the dead! Have you renounced your sin, your idolatry, your forsaking God and given him First Place in your life? If not, please, do so now, just now, as we pray together. Use your own words, if you want, but yield, surrender, to the Lord of life. 

 

PRAYER

Then please write us (admin@jewsforjesus.org.au) to tell us what you have just done, and we will send you literature and encourage you. You are part of our family; we love and appreciate you. And we want you to enjoy the presence of the Lord who calls, who knows, who blesses and builds us up. 

We hope to see you again next week as we study chapter 50. Until then, Shabbat shalom!

 

BIBLIOGRAPHY

Barnes, Albert, Commentary on the Old Testament. (Published by many, from 1880 on)

Henry, Matthew, Commentary.

Keown, Gerald, Scalise, Pamela, Smothers, Thomas, Word Biblical Commentary. Book of Jeremiah (Part 2).  1995. 

McConnville, Gordon, Jeremiah, New Bible Commentary. 

Wright, Christopher, The Message of Jeremiah, The Bible Speaks Today. Intervarsity Press, Downers Grove, Illinois, 2014.

 

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Me? A Prophet? You can't be serious!: Lesson One of 52. Truth and Consequences

To watch this on video: https://youtu.be/niJMyB5R784  

  INTRODUCTION

Some will say, “A study of an Older Testament prophet needs to be spicy and exciting.” It’s dusty after all and was written several hundreds of years before Yeshua was born, lived, died and rose again. Therefore, it’s going to be recognized as ancient by most folks. Studying ancient literature sounds like a boring high school class required by the school system and of little interest to us, as 21^st century people. 

If that’s where you might be in your thinking then I applaud you for joining us today. Your being here is an admission that you want to learn. You want God to speak to you. EXCELLENT! What’s even more significant is that God wants to speak to you. He initiated this prophecy; he called young Jeremiah and he has called you to hear from him, first and foremost. Then as you learn his ways and submit to his call, you will be equipped to share this with others. 

For those watching this study on YouTube, please pause your playback of this class, read chapter one of Jeremiah and rejoin us, thanks.

Welcome back. If at the end of each study, and certainly by the end of the entire full length of the study of this major prophet’s book, if then you only have an information library built up, and you are not personally changed, if you are not sharing what you believe with others, if you are not inviting others to join you in this study or your congregation, if you are still isolating and private, then this will be a failure. I will have taught you nothing. Jeremiah’s warnings will be wasted. Is that extreme? Is that too extreme? No, I believe that our community represented by each of you on this zoom call, and by those of you who watch incidental YouTube sessions, our community is fraught with the danger of pick-and-choose isolation. We have learned this from COVID and the last 19 months—we need one another for mental health and for spiritual growth. Don’t let that lesson wane. More on that as we proceed.

WHO AND FORM

As always when we begin a new series, we want to consider the timing, the authorship, the forms of the new book to study. Jeremiah wrote during a 40-year period or so, just before the captivity of Judah, the southern section of the Promised Land, by the Babylonians in 586 BCE. His oracles are from the decades previous to that capture. He lists the dates in relation to the kings whose dates we can calculate. 

We know Jeremiah is the author. He is the son of a priest named Hilkiah, who lived in Anatot just northeast of Jerusalem about 3 miles, in the land of Benjamin. In the OED, the word jeremiad is a noun that means a long, mournful complaint or lamentation. Other synonyms include diatribe, screed, anger, berating, censure, condemnation, denunciation, dispute, fulmination, harangue, invective, lecture, malediction, philippic, ranting, revilement, sermon, tongue-lashing, vituperation.

I must say that none of those are inviting. They all sound like activities of a meanspirited school marm or the noise associated with parental abuse of children. Let me say, therefore, that none of these is fully descriptive of the prophecies of Jeremiah. For others, he is labelled the “Weeping Prophet” and perhaps that more characterises the man whom we will meet and whose sayings will influence us the next 52 weeks as we study verse by verse from his book. By the way, his prophecy is the longest in the Bible and has more hope than you might initially observe and certainly than the OED gives in his name’s attribution.

The form is an anthology which makes sense. A collection of collections, actually. We see markers at various places in the book which show us that a new ‘chapter’ or a new ‘book’ is beginning there. We will see those at chapters 25, 30, and chapter 46. But plenty of time for us in the meantime. We know in chapter 36 the name Baruch, introduced to us as the scribe for Jeremiah, and we note some history there, too. Much more about that later.

Probably the key text in that chapter is what I would call THE purpose of the book itself. We read in verses 2 and 3:

“Take a scroll and write on it all the words which I have spoken to you concerning Israel and concerning Judah, and concerning all the nations, from the day I first spoke to you, from the days of Josiah, even to this day. Perhaps the house of Judah will hear all the calamity which I plan to bring on them, in order that every man will turn from his evil way; then I will forgive their iniquity and their sin.”

That’s the purpose of challenge. That’s the purpose of this book. God wants a clean people to represent him. Let’s dig in.

HISTORY

When was this written? Verse two tells us. In the 13^th year of Josiah. This to help us from Craigie.

“Josiah came to the throne of Judah in 640 BCE when he was eight years old (1 Kgs 22:1; 2 Chr 34:1). His thirty-one–year reign saw a radical shift in the international power structure in the Middle East. Asshurbanipal of Assyria (668–627) inherited a vast empire from his father Esarhaddon (680–669), but in the course of his reign, external and internal pressures so weakened his hold that by the time of his death Assyria was on the verge of collapse. Egypt under Psammetichus I (664–610) declared its independence from Assyria, probably about 665 (J. Bright, A History, 313). On the northern border of Assyria the Medes and their allies, the Lydians and the Cimmerians, exerted steady pressure. In 652 Babylon revolted and was pacified only after a four–year struggle. Asshurbanipal’s struggles to maintain his empire enjoyed a large amount of success, but the decades-long efforts drained the Assyrian resources and made collapse inevitable.”

In other words, the world scene was messy, and the players were vying for international dominance. Israel and Judah were pawns in the chess game as was typical throughout her history. You should know that during these forty years, when Assyria was losing its power, Egypt was regaining some, Babylon was making efforts to rule wider, that in the land of Judah, this was a time of turbulent political intrigue, with pro-Egyptian, pro-Babylonian, and pro-independence parties jockeying for position. Sounds like today, doesn’t it? IT DOES! And as Jeremiah wanted the people of his day to trust in the living God in the midst of such turbulence, so I believe God wants us in our day to do the same.

VERSE BY VERSE

OK, back to the preface.

Verse one. The words of Jeremiah. Clearly he is the author. Paul used this method of introduction. Most of the prophets did the same. But look at verse two. What Jeremiah said, in his words, are THE WORD of the Lord. All his efforts are to help us understand. They are to get us to hear. God’s Word is what Jeremiah wanted us to crave and to obey. No matter the political situation, hence the listing of all the kings in their order. Two kings only reigned for a few months and are not listed, no doubt, due to their insignificance. But Jehoiakim and Zedekiah are listed as markers of Jeremiah’s tenure. Preaching 40 years with little result… that’s tough going for anyone. Who is Jeremiah anyway?

Verse four. Before Jeremiah is used publicly, the conversation with the Almighty takes place. I love that God has a dialogue with the man, a young man, perhaps a 20-year-old, and encourages him and calls him. Listen to the verbs…

I formed you

I knew you

I consecrated you

I appointed you

Do you have any doubt that God oversees the selection of his prophets? God has this plan all mapped out and made no uncertain declarations to the young prophet-to-be. I don’t know how people who are not convinced of the predestination by God of such as we are can make it or understand these verbs. God is the creator, not a wishful thinker. He is the caller; not only an inviter. He makes us holy and appoints. He is the Lord, not an embarrassed offerer. His plans will prevail. Jeremiah, what is your response? 

Verse 6. Jeremiah says ‘alas (literally Hebrew aha). I don’t know how to do what you want me to do. Fair enough. A man needs to know how to change a tyre before he begins to do so. Or to perform Greek declensions. Or to solve quadratic equations. What is God’s answer to Jeremiah’s self-evaluation?

THREE COMMANDMENTS

Verses 7-8. Now in light of God’s actions, Jeremiah is given three instructions. I’m sending you. So go. Don’t be reluctant. Get off your tuchas and walk. A ship doesn’t progress in the marina; it has to launch out so that the rudder is of use. Pull up your anchor, young man. Get moving. And in your going, I will be with you. 

And in your speaking, I will be with you. I’m commanding you. You get to speak. The miracle is not the speaking. Anyone and everyone has a voice. The miracle is that my words will flow out of you. 

A third commandment was then given. Do not be afraid of them. Who is the ‘them?’ Back in verse 5. Them is the ‘goyim.’ The nations around Judah. The Egyptians and the Medes; the Assyrians and the Babylonians and anyone else who popped onto the scene. No matter what the morning email tells you about the global situation, about the problems of governments and peoples and weaknesses in the Jewish realm—do not be afraid. 

To seal the deal, in verse 9, God stretches out his hand. Hebrew ‘shalach’ sent out his hand. Personal. He is involved. It’s the same notion as the right hand of the Lord that does valiantly. The Lord’s right hand is lifted high. The Lord’s right hand has done mighty things for us. This is not a religious response—this is the act of a caring father who personally touches the mouth of the youth.  What does that produce?

Verses 9-10. Affirmation that the words he is hearing will be reproduced in the mouth he will speak, to the nations, to the peoples around him. Jeremiah is being given the keys to the family car. He is being given the house in the suburbs in which to host parties and conduct seminars. He is given all things necessary to conduct his public ministry. 

No longer can Jeremiah say “I’m only a young man. I don’t know how or what to speak.” Now he has God’s Word in his mouth. Like Isaiah whose lips were cleansed in a similar touch, and Ezekiel’s ‘eating’ of the Word, Jeremiah has a similar albeit particular acceptance of the role and the Words. 

Verse 10. Look at the six verbs. These are the results of Jeremiah’s prophecies. Four of the six are words that tear down. Only two are edifying. I think if this were an episode of Mission: Impossible, and I were given the choice of this assignment, I might decline. Sounds like I’m going to be the bearer of bad news twice as often as good news. No one really wants this job, do they?

TWO VISIONS

Now come two visions that help the reader understand the strengthening of young Jeremiah to the tasks just assigned. 

First the almond tree; second the boiling pot.

Verses 11-12. A quick read leaves us without awareness of this passage. You might know the phrase in 12, “God is watching over his word to perform it.” That’s encouraging already. What you don’t get in the English is the use of a play-on-words in Hebrew. Shakéd is the Hebrew word for almond. The tree of the almond blossoms very early in the secular calendar in Israel, in January, and leads us to know that spring is coming soon. The Hebrew word for ‘watch over’ in this same verse is shokéd. Obviously the same consonants and reminds us that as the almond is tasty, and as the promise of the hope of almonds is coming when we see the blossoms, so God’s Word, not yet fulfilled, but is surely coming and will be tasty in our lives as well. 

By the way, 9 times in chapter one we see the word DAVAR ‘Word’ or a variant of it. It’s God’s word that matters to Jeremiah and Baruch who will scribe this later at least twice. If you don’t hear anything else in today’s lesson, hear this—God’s Word is what matters in life.  How we should live with our neighbours; how we should behave in society and in our household; how we should get along with God and ourselves in the private times… it’s all in the Book. 

Verses 13-16. The boiling pot. Specifically a normal campfire pot is in view and it tips over due to a wind from the north. The contents spill to the south. The nations and clans from the north could be any number of tribal enemies including Assyria or even Babylon. When they come and set up encampments, God says, “I will deliver you. I will give you my words. Don’t be dismayed (or terrorized).” I’ve got this under control. 

Boiling pots are good, but spilled ones are trouble. God says, ‘yes, it’s going to spill, but I’ve got this.’ The amber alert is on your phone, but I’m in control. It’s unclear to me who is going to cop this judgment at the gates of Jerusalem. Jeremiah is being given responsibility to preach to the nations, and yet the idolatry that is in view is clearly something which God doesn’t like when ISRAEL performs it. The idea of ‘forsaking’ God (verse 16), Hebrew Azav, is especially hard to hear for us believers in these days. Remember the words of Yeshua on the cross, as he cried “Eli, eli lama azavtani” (My God, my God, why have you forsaken me?”) That cry of anguish from Son of God to his father is pain staking. For the first time in all eternity, the Son and Father were separated, forsaken due to the sin of humanity now laid on God, the Son. 

I think idolatry is the sin of Judah at this point, and God tells Jeremiah not to be afraid, and to proclaim this truth. Verse 17. Gird up your loins, roll up your sleeves, buckle up, get ready to rumble—the words are going to start NOW.

Jeremiah, you are going to hear it from princes, priests and people… hang in there. This is only chapter one. You must proclaim truth. There will be consequences.

What are we learning? God will call whom he will call and make us into spokesmen for him. He will sanctify us and give us words to speak. The key to knowing what to say is to know the One who gives us the words to speak. Have a time with God each day, morning or evening or both (Eccl. 11.6) and learn his ways, learn his words, learn his teachings and share with others who know him as well. That’s why we study together. That’s why we have Discipleship Groups. That’s why we who are now out of lockdown can meet together. Tonight we have our monthly Shabbat fellowship meal and gathering. Please, dear friends, take God’s word on board each day. Share with each other the good things of the Lord. Amen? 

CONCLUSION

God is calling each of us to know him and to walk with him, today and throughout our days. Have you received Yeshua as your messiah and Lord? Have you renounced your sin, your idolatry, your forsaking God and given him First Place in your life? If not, please, do so now, just now, as we pray together. Use your own words, if you want, but yield, surrender, to the Lord of life. 

PRAYER

Then please write us (admin@jewsforjesus.org.au) to tell us what you have just done, and we will send you literature and encourage you. You are part of our family; we love and appreciate you. And we want you to enjoy the presence of the Lord who calls, who knows, who blesses and builds us up. 

We hope to see you again next week as we study chapter 2, and until then Shabbat shalom!

BIBLIOGRAPHY

Craigie, Peter; Kelley, Page; Drinkard, Joel. Word Biblical Commentary. Book of Jeremiah.  1991. 

Weirsbe, Warren. Be Decisive. David Cook Publishers, Colorado Springs 1991.