Jeremiah: Weeping for the Disobedient, Part 1

I strongly believe that one of the Biblical areas most churches tend to neglect is the writings of the great prophets of Israel. When one contemplates that the prophets comprise over twenty percent of Old and New Testaments combined, it can be seen as a rather large omission on the part of our pastors and teachers. And yet I am hard-pressed to select a more relevant portion of Scripture for our day; a section of the Bible that speaks to our nation's moment in history and our window of opportunity as the church. If we are indeed to be the preserving salt to our decaying culture as our Lord intended, we need the timeless, and timely, message of the prophets.

Let us endeavor, then, to continue together to correct this oversight and supplement our Biblical knowledge by undertaking a brief survey of the prophet Jeremiah. As I've spoken with many people and taught over the years, I have come to the realization that many of us have never even opened the book of Jeremiah. In fact, in many Bibles, the pages are still stuck together! Take a moment before continuing and run a maintenance check — make sure all your Bible's pages in Jeremiah are free and clear!

I have called this study "weeping for the disobedient," and in fact, Jeremiah is often called "the weeping prophet." This is because the main concern of the book is Jeremiah's continuing prophecy of God's judgment against Judah. He denounced Judah in order to warn them to stop being disobedient to the Mosaic Covenant. If they would not return to the Lord, the people of Judah would be exiled. Of course, as we know, the Jewish people did not turn back to the Lord and were exiled to Babylon by the end of Jeremiah's ministry. This is why he wrote the book of Lamentations; because he grieved over the destruction of his people as they had not heeded his message.

Jeremiah is perhaps the most autobiographical book within Scripture. Jeremiah reveals more personal details concerning his life and inner feelings than any other of the prophets. Some of his writing resonates with the stark emotional force of several of the more vivid, personal psalms. The book of Jeremiah is composed of many literary styles, however, ranging from history to prophecy and spans several decades of Jeremiah's life and ministry. One interesting feature of the book is that, unlike most Biblical books, there is a marked lack of chronological arrangement. The author has arranged the material in a logical, progressive pattern, to advance the overarching theme of God's judgment on the disobedient nation. Even in the midst of this theme, however, the pattern of Jeremiah's work, like other Old Testament prophets, also encompasses the tempering of final judgment with the promise of their eventual restoration to the land.

The Hebrew name "Jeremiah" means, "the Lord exalts" or "the Lord throws down". This seemingly contradictory, dual nature of the name can be seen in the message of the book. The prophet grew up in a priestly home, and the book records that he was called to be the Lord's messenger while still a child. He was appointed by God to "pluck up and break down, destroy and overthrow, and also to build and plant". How's that for a mission statement?! Jeremiah's message was primarily of judgment to a disobedient and unfaithful nation. However, it was also one of hope, comfort and promise of restoration with their God, Who had promised never to completely reject His chosen.

The historical period Jeremiah encompasses is that of the book of Kings of Judah and Israel, approximately 600 BC. You will remember that at this time, several centuries after David and Solomon ruled a united Israel, the nation had split into northern and southern kingdoms. The southern kingdom is called Judah, and it is here that our weeping prophet ministered. Judah's gross disobedience to the Mosaic Covenant, their rampant idolatry, injustice and sinfulness, occurred within a context of religious renewal under the good King Josiah. In the aftermath of one of the most exciting times of actual religious reformation came a disastrous period of rebellion against the Lord. This is the backdrop for the prophet's dramatic ministry and message of impending doom on a hypocritical nation.

Now that we have laid our groundwork for our study of Jeremiah's message, I'm afraid I will have to leave you in suspense until next month. Between now and then, though, be sure and read through the first ten chapters of the book. I know that the prophets can seem a little intimidating, but just jump in — the water's fine! Next month we will see what the weeping prophet had to say to a backsliding nation.

The Feast of Shavuot

The Feast of Shavuot, or Pentecost, was celebrated this year during the first weekend of June. It marks both the anniversary of the giving of the Law to the Jewish nation and the giving of the Spirit to the Jewish believers; a celebration of both the theophany at Mount Sinai and of the indwelling at Mount Moriah.

Pentecost is one of the “big three” pilgrimage festivals, when, as during Passover and Tabernacles, every Jewish male is commanded to worship at the Temple in Jerusalem. In Deut. 16:9-10, the holiday is designated Hag Hashavuot – The festival of weeks. It is so named because seven weeks, or fifty days, are counted down from the week of Passover.

Although not specified in Scripture, Pentecost came to be understood as the day on which the Torah was given to Israel. In fact, the central Scripture reading for this holiday is Exodus 19–20. On Mount Sinai, God commands Moses to tell Israel that He has chosen them to be His people and to enter into covenant with Him. They are to be a holy nation of priests (Ex. 19:4-6).

A priest, by definition, is someone who has special access to God, an intermediary between God and man. A whole kingdom of priests makes intercession not for one individual, but on behalf of entire nations. Israel was called to be a nation of priests and to minister to the other nations, the Gentiles.

In Ex. 19:9, God visibly manifested Himself on Sinai and communicated to Moses from within a dense cloud. This publicly established Moses as the intercessor between God and the nation of Israel. Moses was to be the only one who could speak to God face‑to‑face. The people needed to have confidence in their intercessor. To that end, the Lord firmly validated Moses’ authority in the eyes of Israel.

Following the dramatic, awesome manifestation of God’s presence on Sinai as He thundered the Ten Commandments to His people, with accompanying lightning, smoke, fire-flashes, supernatural shofar blowing, and earth quaking, the people of Israel were a little shaken themselves. They told Moses that they had experienced all of God’s manifest presence they could stand! Hearing from God proved to be too intense an experience; they feared sensory and emotional overload and asked Moses to be God’s spokesman, to be a “middleman” between God and Israel (Ex. 20:18-19). Moses ascended the mountain to commune with God and disappeared in the midst of the thick, dark cloud which was God’s manifest presence.

But Moses disappeared for forty days, and no one had heard from him since he had disappeared within the dense fog. In their fear, the people built themselves a more tangible, far less traumatic representation to worship — a golden calf.

When Moses returned, he condemned the nation for their grievous sin. Moses, in holy indignation, destroyed the two stone tablets containing the Ten Commandments. He instructed his own tribe, the Levites, to kill the idolaters. The Levites struck down 3,000 Israelites before God mercifully restrained them from decimating the nascent nation.

As discussed in the pages of Acts, God directed the sequel to the events of Exodus some 1500 years after Sinai.

On Pentecost, 33 A.D., we find the twelve apostles, like all Jews in Jerusalem, in the Temple courts awaiting a wonderful communal festival meal, an international Jewish picnic.

Acts 2:2-4 describes strange, supernatural manifestations that suddenly envelop the disciples. The Spirit’s presence was marked by three similar signs also experienced at Sinai: violent wind, fire, and supernatural sounds. The Holy Spirit, the Ruach Hakodesh, had dramatically arrived.

For the Holy Spirit to be given on Pentecost would have been appreciated by a Jewish audience. The anniversary of the divine gift of Torah is the most eloquent of moments for the revelation of the divine Spirit. This is the logical sequel to the Sinai experience. ­­­­The God who came near on Sinai has now come ultimately near as He indwells believers with His Spirit.

The response to these manifestations and to Peter’s powerful message was that 3,000 Jewish people came to faith that morning. While we should not imply that God uses a “holy calculator,” it does seem that He’s balanced the book of life pretty nicely. Three thousand Jews were killed in judgment at the Sinai rebellion when the Law was given; in that case the Law literally killed. But here, 1500 years later, the Spirit gave life. God restored the three thousand Israelites removed from the equation following the gift of the Torah.

This sequel to Sinai was necessary because Exodus 19-20 leaves no doubt that external experiences - even the most awesome ones such as the miraculous escape from Egypt and the thunderous voice of God himself shaking Mt Sinai - ultimately do not change lives. Lives can only be transformed from the inside out.

Ultimate life change which results in obedience can only be accomplished by the Lord taking up residence in His temple. Not the temple in Jerusalem, which no longer stands, but that temple that is each one of us frail, imperfect men, women and children. Individual Jews and Gentiles alike are transformed into a community of saints by the receipt of a gift – the indwelling Torah.

Pentecost reminds us that God has personally engraved His righteous standards on our hearts (Jer. 31:31) by His Spirit. He has given His Spirit to permanently indwell us, enabling immediate and direct access to the Father. He has provided the perfect Intercessor: a great High Priest, Jesus, the incarnation of Torah (John 1:1). Unlike Moses or the Levitical priests, this intermediary is no mere “middleman.” God’s presence was manifest on Sinai within an ominous and distant cloud. On Pentecost, God gave us His Spirit so that His presence can be more intimate than the very air we breathe. We now have the eternal, abiding presence of Immanuel, God with us.