This week, we shall begin the study
of the book of Jeremiah in the Old Testament.
The Book of Jeremiah
The name of Jeremiah likely means, “Yahweh looses (the womb) or Yahweh exalts”. The book itself is the longest book in the Bible in terms of the number of words, and Jeremiah’s long history of ministry spans over 40 years from the 13th year of the reign of Josiah in Judah (626/7 B.C.) until the fall of Jerusalem in 586 B.C. Zephaniah and Habakkuk were his contemporaries in the early part of his ministry. He is called the “weeping prophet” perhaps because of the sadness of the message of judgment to Judah, the refusal of the people and rulers to heed his message not only of repentance, but also of surrender to the Babylonians, and the sufferings he endured because of his ministry. Amidst his message of punishment, Jeremiah received some of the most glorious promises in the Bible: The promised return from exile in 70 years (29:10-14); the new covenant (31:31-34) and the ultimate return of the Messiah to Jerusalem (23:5, 6). As you study this book, you will come across some of the most touching words of God in the Bible. This large volume, unfortunately, is not arranged chronologically, but is grouped according to subjects:
Chs. 1-45: God’s dealings (or prophecies) against His people
Chs. 46-51: God’s dealings (or prophecies) against foreign nations
Ch. 52: Historical supplement: the destruction of Jerusalem and the temple
1:1-3—Jeremiah, the Prophet
(1) Who was Jeremiah? (also see Note below)
(2) Most commentators opine that Jeremiah would be between 16-18 at the time he was called. How old was Josiah in the 13th year of his reign? (2 Ki. 22:1)
(3) The spiritual reform by Josiah was one of the most complete and effective in the history of Judah. Given the age of this reformer king and the age of this prophet, how would you view youth leadership in the church?
(4) Can you name the kings during whose reigns Jeremiah served (you can flip through 2 Ki. 22-25)?
(5) How would you feel if you were Jeremiah, if you knew that your message would largely not be heeded and your country would end in destruction and your people in exile?
1:4-10—The Call of Jeremiah
(6) How would you describe Jeremiah’s circle, heritage and personal knowledge of God (Jeremiah was a priest)?
(7) Should he be more “prepared” to assume the calling by God as prophet? Why or why not?
(8) In calling Jeremiah as a prophet, the Lord said these things:
a. “Before I formed you in the womb I knew you”:
- Some versions translate “knew” as “chose”: is there a difference?
- While “knowing” carries a sense of intimate knowledge in Hebrew, “choosing” connotes a purpose: How does this speak to you personally?
b. “before you were born, I set you a apart”:
- What is meant by being set apart by God?
- How does this apply to you?
c. “I appointed you as a prophet to the nations”:
- To what was Jeremiah appointed as a prophet?
- Would the other nations, i.e. Egypt, the Philistines, Moab, Ammon, Damascus, Babylon (chs. 46-51) listen to his messages or prophecies? What’s the use of prophesying to them?
(9) The initial response of Jeremiah (v. 6):
a. What was his initial response?
b. Was his response an excuse or valid? (See Exod. 4:10-13.) Why?
(10) How did God respond to his refusal to be called? (v. 7)
a. How does it show that he really had no choice?
b. What words of comfort were given to him?
c. Do you think you will take these words as a guarantee of deliverance or of trouble?
(11) Apart from mere words of comfort, what did the Lord do in v. 9? How important was it?
(12) The purpose of his calling (v. 10)
a. What kinds of message or prophecy could Jeremiah expect to proclaim?
b. How then could his messages or prophecies serve to achieve these purposes?
(13) Consider the following as if you were Jeremiah:
a. What kind of message would you prefer to deliver? Why?
b. Would you accept this call? Why or why not?
(14) What is the main message to you today and how may you apply it to your life?
Note:
Anathoth was about three miles northeast of Jerusalem and was one of the cities originally given to the priests after the conquest of Canaan (Jos. 21:18). Abiathar, a priest and close associate of King David was banished there by Solomon because he had backed the unsuccessful attempt by Adonijah to succeed David (1 Ki. 2:26).
“Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations.” (Jer. 1:5)
Some might find the Book of Jeremiah not easy to read and follow primarily because this is a book with the most number of words in the Bible and the book is not arranged chronologically. However, this is also a book with many choice words of love and promise that we find most comforting to read, such as “I have loved you with an everlasting love; I have drawn you with unfailing kindness” and “For I know the plans I have for you…plans to prosper you and not to harm you, plans to give you hope and a future”, just to name a few (Jer. 31:3; 29:11). It is the latter of the two quotes that Jeremiah had to recognize at first-hand even in his youth.
Most commentators opine that Jeremiah was called to be a prophet in his youth, most likely about 16-18 years of age, and his calling was most unique in that he would prophesy not only the impending destruction of Jerusalem, he was to witness its destruction and saw, in a sense, the futility of his mission. Of course, his mission was not futile, because his message validates the truthfulness of God and His words, and carries tremendous impact for future generations, including ours. However, his calling is not unique in that God not only has a plan and purpose for his life, but one for each one of us who belong to Him. Indeed,
- He knew us before He formed us in the womb: That not only validates that life begins at conception, but that God has intimate knowledge of each one of us. In fact, He knows us far more than we can know ourselves;
- He set us apart before we were born: To set apart is the meaning of being holy, and it reinforces the truth that no one can live for oneself but for Him alone, because we have been set apart, especially from the world and sin, for His glory; and
- He has appointed us for His service: While Jeremiah was appointed as a prophet to the nations, each one of us has our own appointed role in God’s kingdom. Such a recognition should steer us not to live an aimless and meaningless life, but to search diligently His path for us (Ps. 143:8).
1:11-16—Two Visions Given
(1) God has already spoken and touched Jeremiah’s mouth. Why did He give him two more visions at this time?
(2) What was the first vision? (v. 11)
(3) What is meant by “I am watching”? (v. 12)
(4) What is the purpose of this vision?
(5) What was the second vision? (v. 13)
(6) What was the interpretation of this vision? (vv. 13-16)
(7) How was it fulfilled? (2 Chr. 36:11-20)
1:17-19—The Command to Obey
(8) How should Jeremiah perform his charge? (v. 17) In particular:
a. What is meant by getting himself ready (literally: “gird your loins”)?
b. What would happen if he was terrified?
(9) Who would be his opposition? (v. 18)
(10) If you were Jeremiah, which of the opposition would you be most terrified of? Why?
(11) God’s promise of strength: What is meant by
being each of the following?
a. A fortified city
b. An iron pillar
c. A bronze wall
(12) What image does vv. 17-19 conjure up in your mind?
a. One of triumph
b. One of constant battles, one after another
c. One of suffering, rejection, and ridicule
(13) What then is meant by a servant of the Lord in the context of Jeremiah’s calling?
(14) What is the main message to you today and how may you apply it to your life?
“Get yourself ready! Stand up and say to them whatever I command you. Do not be terrified by them, or I will terrify you before them.” (Jer. 1:17)
While God does have a purpose for each of our lives, the Bible makes it clear that the call to full-time ministry (like that of the prophet) is special in that if it is not of God, the prophet would be a false prophet and such a call necessarily leads to suffering. In the case of Jeremiah (a true prophet) immense sufferings included being beaten, jailed and forced to follow the crowd in fleeing to Egypt. If he was unsure of his calling from God, he would have quit a long time ago.
This is, perhaps, the reason that God had chosen to make His call to Jeremiah unmistakably clear from the outset:
- While we have no idea whether He appeared to Jeremiah in a vision or a dream or in some other form, the truth is Jeremiah knew beyond a doubt that it was God who appeared to him.
- God spoke to him: Again, we have no idea whether the voice was loud or soft, a bass or a tenor voice, but the truth is Jeremiah heard it loud and clear.
- God gave him assurance: I believe Jeremiah’s feeling of inadequacy was genuine as he said he was only a child, not knowing how to speak (1:6), and God gave him assurance by reaching His hand and touching him (1:9). What assurance it was to feel the touch of God.
- As if it was not enough, God gave him visions and the first one was about a branch from an almond tree to assure him that whatever he was going to prophesy on God’s behalf must come to pass (1:12).
Given the severe opposition and sufferings that Jeremiah would encounter during his 40 years of ministry, such a clear sense of calling was a must and allowed him to press on and persevere until his task was done.
The First Message
(1) Where and to whom was the message to be delivered? (vv. 1 and 4)
(2) A good beginning (2:2-3): Their relationship
with God was marked by these things:
a. Love: To what did God liken them to? (v. 2)
b. Obedience: How did they demonstrate their obedience? (v. 2)
c. Holiness: In what sense was Israel holy? (v. 3)
d. Firstfruits of His harvest: What does it mean? (v. 3)
e. God’s protection: Who did God demonstrate His protection to? (v. 3)
(3) Everything has changed (2:5-9)
a. Their ancestors strayed far from God (v. 5)
- Was God at fault?
- How far did they stray from God?
- The result was that they “became worthless themselves”. What does it mean?
b. “They did not ask where is the Lord” (vv. 6-7)
- What does this mean?
- How good was the Lord to them? (vv. 6-7a)
- How did they repay the goodness of the Lord? (v. 7b)
c. “The priests did not ask where is the Lord” (v. 8)
- What was the main responsibility of the priests?
- Of all the people, who should know the Law best?
- How then could they not know the Lord?
- What was the main responsibility of the leaders (literally, shepherds) of God’s people?
- What sin had they committed?
- What was the main responsibility of the prophets?
- What sin had they committed?
- What was the picture of apostasy painted by the Lord with all of the above charges?
d. What is the Lord going to do? (v. 9)
(4) Appalling sins of Israel (2:10-12)
a. Why is their sin so particularly evil and wicked? (See Note below)
b. Why does the Lord call upon heaven to shudder?
(5) Two sins are cited (v. 13)
a. What is the first-mentioned sin?
b. What is the second-mentioned sin?
c. To forsake the Living Water and prefer to dig own cisterns:
- Is it stupidity or wickedness?
- Do people still commit these two sins today? How?
- What about you?
(6) What is the main message to you today and how may you apply it to your life?
Note:
Cyprus is to the west and Kedar (the Arab tribes in the far away desert) is to the east of Israel.
“My people have committed two sins: They have forsaken me, the spring of living water, and have dug their own cisterns, broken cisterns that cannot hold water.” (Jer. 2:13)
It is logical to assume that the message that Jeremiah was given to proclaim in chapter two is the first message given to him by God and it is addressed to the whole people of Israel, not just Judah (2:4). The message about their betrayal of God is so appalling that God invited them to a debate (2:9) because it was unprecedented or unheard of even among heathen nations (2:10) and it was so appalling that the heavens had shuddered (2:12).
The appalling nature of their betrayal was vividly highlighted by the imagery of the love of a bride which they had for God in the beginning — the portrayal was of a most intimate kind of love relationship between Israel and the Lord in which their love was expressed in their obedience and their willingness to set themselves apart for the Lord, and the Lord reciprocated with joy and divine protection (2:2-3). Why then would Israel choose to follow any other gods? And yet, they did and those gods are really worthless idols (2:5). And such a rebellion was led by their priest, leaders (who should be their shepherds) and even prophets (2:8).
In summing up their sins, God says, their sins amounted to forsaking the Living Water and digging their own broken cisterns that cannot hold water (2:13). In other words, whatever they have decided to pursue will bring them no satisfaction and fulfillment, and would only leave them hungry, empty and unfulfilled. It is not only a picture of Israel, but of all mankind, and the question that begs to be asked is: “Is such a betrayal or rebellion wickedness or stupidity?”
And the answer is: both! And, without pointing finger at Israel or the world, we need to examine ourselves in light of such a charge by God.
2:14-19—The Message is one of “Consider and Realize”
(1) Who are they and what have they become? (v. 14)
(2) Becoming plunder (vv. 15-16): What has happened to them in their recent history? (the lions likely refer to the powerful Assyrians and they of Memphis and Tahpanhes are Egyptians)
(3) Two sins were cited back in v. 13 and are repeated here as reasons for their demise:
a. What was the first sin? (v. 17)
b. What were the examples given for their second sin? (v. 18)
(4) What lessons should they have learned from these punishments? (v. 19)
2:20-25—Imageries of Their Stubborn Sins
(5) Counting their rebellion since their wandering in the desert around 1,500 B.C., how long have they rebelled against the Lord up to the time of Jeremiah? (see introductory note)
(6) What imagery does the Lord use to talk about their rebellion in v. 20?
a. Are they truly “free” as a result? (v. 20b)
(7) What is the next imagery the Lord uses to talk about their rebellion in v. 21?
a. What does this imagery serve to illustrate?
(8) Why couldn’t their sins be washed away before God? (v. 22)
(9) Two more imageries are used to depict their adulterous worship of Baal and other gods notoriously practiced especially in the Valley of Benhinnom (vv. 23-24):
a. How are they like a swift she-camel?
b. How are they like a wild donkey?
(10) What was the result of their pursuit of foreign gods like she-camels and wild donkeys? (v. 25a)
(11) Why would they not give up? (v. 25b)
(12) The better question perhaps is this: Why won’t God give up on them?
(13) What is the main message to you today and how may you apply it to your life?
“But you said, ‘It’s no use! I love foreign gods and I must go after them'.” (Jer. 2:25)
While reading all these rebukes against Israel, it is easy to put ourselves as judges and read as if they are rebukes meant for the non-believing world. The truth of the matter is Israel is more a picture of today’s believers than the world. The world does not know God, but we do, and the sin of Israel is one of “backsliding” (2:19) which of course is a sin of believers, not non-believers.
In his first message of rebuke against Israel, Jeremiah, as a prophet, points out Israel’s stupidity in renouncing their status as God’s children and turning themselves into slaves (2:14) as they turn to worship idols of all kinds. The Lord uses the analogy of the adulterous life of a prostitute to point to the widespread idol worship. However, the Lord’s rebuke is first greeted with denial with them saying, “I am not defiled” (2:23). And when they, like broken cisterns, experienced the chastisement of God through “lions” like the Assyrians and the Egyptians (2:15-16), causing them to realize the futility of their pursuit, they simply replied, “It is no use! I love foreign gods and I must go after them” (2:25). In other words, they sin not because of a lack of knowledge, but because of their conscious choice.
I have seen this two-step process in the backsliding of some believers. As they begin to return to a life of sin, like a swine returning to their pool of mud, they will first deny that they have done anything wrong, sometimes even use spiritual pretense to justify their sin. Then, either when they have exhausted their arguments or faced God’s chastisement, they would put aside their façade and simply acknowledge, like what Israel said, “It is no use! I love to sin, I must go after them!”
Unfortunately, like Israel, they are heading down the path of self-destruction and death.
With the imageries of a she-camel and a wild donkey, the rebellion of Israel was shown to be one of uncontrollable lust, and the bottom line of their sin is highlighted by what they said themselves, “I love foreign gods” (2:25).
2:26-30—The Disgrace of Israel
(1) Who are these foreign gods that the people fell in love with? (2:27-28)
(2) A thief is disgraced when caught: When were the people caught in disgrace? (vv. 27-28)
(3) Yet whom do they blame for their trouble? (v. 29)
(4) God has not been shy in punishing their sin, but did it work? (v. 30) Why or why not?
2:31-33—A Generation of Ungratefulness
(5) Has God honored His promise to bring them to a land of milk and honey? (Exod. 3:17; Jer. 33:22)
(6) Why then do the people seek to be free from the Lord as if God had not been faithful? (2:31)
(7) What do the imageries of a woman and her jewelry and a bride and her wedding ornaments portray?
(8) How does the Lord mock their ungratefulness? (v. 33)
(9) Is ungratefulness the most appropriate term to describe them? Why or why not?
2:34-37—More than Ungratefulness
(10) What does the Lord charge them with in v. 34?
(11) This is a sin that even gentiles would consider a crime. Why then would they, the people of God, dare to commit it and yet deny their wrong? (v. 35)
(12) Judah, in particular, has shifted back and forth from seeking help from Egypt and Assyria:
a. What does the Lord charge them with as a result? (v. 36)
b. What would be the outcome of this sin? (v. 37)
3:1-5—Call for Repentance
(13) The rhetorical question of v.1 which is quoted from God’s law in Deuteronomy 24:1-4 assumes an emphatic “no” answer even from the people, and yet it is followed by a plea for repentance, “Would you now return to me?”.
a. How incredible is this plea?
b. What does it show about God’s love for them?
(14) What does the Lord ask them to look at and see? (vv. 2-3)
(15) What reason was given for their plight?
(16) How did Israel respond to God’s punishment? (vv. 2-3)
(17) Why did they think that the Lord’s anger would not continue? (vv. 4-5)
(18) What is the main message to you today and how may you apply it to your life?
“If a man divorces his wife and she leaves him and marries another man, should he return to her again? Would not the land be completely defiled? But you have lived as a prostitute with many lovers — would you now return to me?” (Jer. 3:1)
In spite of the shamelessness with which Israel prostituted herself to many idols as their lovers and the fact that God has already punished them with those they sought to put their trust in — Egypt and Assyria (2:36-37) and with natural disasters (3:2-3), He is still hoping for their return. In so desiring, God reveals His amazing love by reminding them of what He Himself has imposed about the prohibition of taking back an adulterous wife. Hear these comments by J.A. Thompson:
“The discussion (of Jer. 3:1) harks back to Deuteronomy 24:1-4. The statue [sic] forbade a man who divorced his wife to remarry her if she had married some other man in the interval. The particular case discussed in the passage in Deuteronomy concerns the action to be taken if the second husband grew tired of her and divorced her, or perhaps died leaving her free to marry again. In no circumstances was her former husband permitted to take her again as his wife, for she had been defiled…To take her back would be an abomination…before Yahweh…(To the rhetorical question of Jer. 3:1) Jeremiah’s contemporaries would have replied emphatically — No!”.
(NICOT, Jeremiah, 190-1)
And yet, the Lord follows this rhetorical question and asks, “Would you now return to me?” (3:1). In other words, the Lord is prepared to take Israel back if they sincerely repent of their sins, even risking breaking the law that He Himself has imposed. Of course, as we know, it is not really their repentance alone that allows them to return to God again, but by the sacrifice of God’s own Son on the Cross that they (and all mankind) could be accepted, and whatever defilement such a return could have led to has been cleansed by the blood of Jesus Christ.
To this love of God, we all should respond with the words of Isaac Watts, “Love so amazing, so divine; demands my soul, my life, my all”.
3:6-11—Israel should have been Judah’s example
(1) When was this message delivered? How significant was its timing?
(2) What sin had Israel committed and what does the Lord call Israel? (v. 6)
(3) How did God deal with faithless Israel? (v. 8)
(4) What lesson should Judah have learned from the fate of Israel?
(5) Did Judah learn from Israel’s example? (vv. 8-10)
(6) How does God’s rebuke of Judah reflect the failure of Josiah’s cultic reform? (v.10)
(7) What is God’s verdict on Judah? (v. 11)
3:12-18—Call of Israel to repentance is prefaced by two calls to “return”
(8) The first call to return is addressed to “faithless Israel” (vv. 12-13)
a. How will God treat them differently? (v. 12)
b. What reason is being given? (v. 12)
c. What is the condition attached? (v. 13)
(9) The second call to return is addressed to “faithless people” (vv. 14-18)
a. Why does God call them “faithless” twice?
b. What reason now is given for them to return? (v. 14)
c. Upon their return, glorious promises are being made: List these promises one by one (then see Note below).
d. Given the totality of these promises, do “those days” refer to the return from exile as ordered by Cyrus (Est. 1) or the reign by the Messiah, our Lord Jesus Christ? Why?
(10) What is the main message to you today and how may you apply it to your life?
Note:
These glorious promises include the following: a return of a remnant to Zion (v. 14), good shepherds will lead them (v. 15), their number will increase (v. 16), no need for the ark of the Covenant of the Lord (v. 16) because God will enthrone Himself in Jerusalem (v. 17), all nations will honor God (v. 17), men’s hearts will be changed (v. 17) and Judah and Israel will be reunited as one (v. 18).
“The Lord said to me, ‘Faithless Israel is more righteous than unfaithful Judah'.”(Jer. 3:11)
From time to time in sharing the gospel with non-believers, we would hear this negative feedback from them saying, “The church is full of hypocrites”. Of course, I would be quick to admit that I am one of them and that this is exactly why we need to believe in Christ to seek forgiveness and to be restored into God’s image of integrity. However, the fact remains that our hypocrisy thus becomes a stumbling block to their path of faith in Jesus Christ. But more importantly, hypocrisy remains a sin abhorred by God. This is reflected in the relentless attack against the Pharisees by Jesus Christ, and is also reflected by these words of the Lord through Jeremiah, “Faithless Israel is more righteous than unfaithful Judah” (3:11).
One would assume that Judah was better than Israel by virtue of the fact that most their kings “did what was right in the eyes of the Lord”, while virtually all the kings of Israel, “did what was wicked in the eyes of the Lord”; additionally, God did not punish Judah right away for their sins, but He did put an end to Israel much earlier.
However, the Lord says that is not the case; on the contrary, Israel is more righteous than Judah by comparison, and there are two reasons for it:
- Judah enjoyed the benefit of witnessing the destruction of the Israel as prophesied by many prophets because of their sins against the Lord. In other words, Judah had Israel as their example and warning, and Israel had none.
- While under Josiah, Judah had fully restored the worship of Yahweh (which was almost eradicated under the previous two evil kings, Manasseh and Amon), such a reform was “only in pretense”, meaning it was purely external and they did not return to God with all their heart (3:10).
As a result, Israel’s sin is of one who is “faithless” which means basically “apostate”— to blatantly turn away from God; and Judah’s sin is of one who is called “unfaithful” which basically means “hypocritical”! No wonder the Apostle Peter says, “For it is time for judgment to begin with God’s household” (I Peter 4:17).
3:19-25—The Third Call to Repentance
(1) This third call of “return, faithless people” (v. 22) is preceded by God baring His heart before them (3:19-21).
a. What was God’s desire for Israel? (v. 19)
b. Why?
c. How does this echo Psalm 103:5?
d. How did Israel break the heart of God? (vv. 19-20)
e. Can you hear the sigh behind these words of lament?
f. Where is Israel when God speaks these words? What is her condition? Why? (v. 21)
(2) The third call of “return, faithless people” is premised on God’s promise to cure them of backsliding (3:22-25).
a. Can the cure come without genuine repentance?
b. God lays down what genuine repentance is like:
- What does “Yes, we will come” represent? (v. 22)
- What does “surely” mean?
- What are the two words of “surely” about? (v. 23)
- How differently should Israel treat their shame and disgrace? (vv. 24-25 versus 2:26, 28)
- How comprehensive should their confession be? (v. 25)
(3) Based on vv. 22-25, how would you define genuine repentance?
4:1-2—Solid Acts of Repentance
(4) What is meant by “If you, Israel, will return, then return to me”? (4:1)
(5) Repentance should be specific and in Israel’s case what will it include according to the following verses?
a. In v. 1b: What is the emphasis?
b. In v. 2a: What does it really mean?
(6) What will their genuine repentance lead to? (v. 2b)
(7) What is the main message to you today and how may you apply it to your life?
“ 'If you, Israel, will return, then return to me', declares the Lord. 'If you put your detestable idols out of my sight and no longer go astray, and if in a truthful, just and righteous way you swear, "As surely as the Lord lives", then the nations will invoke blessings by Him and in Him they will boast'.” (Jer. 4:1-2)
One cannot avoid
hearing the sigh behind the words of the Lord in calling Israel to repentance:
“I thought you would call me ‘Father’ and not turn away from following me. But…” (3:19-20), and yet this has not stopped
the Lord from hoping for their return. In fact, with the heart of a father, He even sets out the path of
genuine repentance through which Israel can return to Him and that can serve as
our path as well. This path includes the following:
- A determination or decision to return: “Yes, we will come to you.” (3:22)
- A firm recognition of the deception of our worldly or idol pursuit: “Surely the idolatrous commotion on the hills and mountain is a deception.” (3:23)
- A firm recognition that salvation only comes from God: “surely in the Lord our God is the salvation of Israel.” (3:23)
- Humble ourselves in shame and disgrace because of our sins: “Let us lie down in our shame and let our disgrace cover us.” (3:25)
- Call sins what they really are, with no denial: “We have sinned…we have not obeyed the Lord our God.” (3:25)
- Repent not with words only but with action, leaving our former way of life: “put your detestable idols out of my sight and no longer go astray.” (4:1)
- Genuine fear of the Lord: “in a truthful, just and righteous way you swear, ‘As surely as the Lord lives’.” (4:2)
Such a genuine repentance will not only bring us back to God, but will cause others to follow our lead and be blessed as well (4:2).