The Prophet Jeremiah
Monday, May 27 Jeremiah 1:1-19
“The Lord gave methis message”
Likemost prophetic books, Jeremiah begins with a heading indicating the time of theprophet’s ministry. Dates in Judah werereckoned in accordance with the reign of a monarch, a common procedure in theancient world. The forty plus yearsgiven for Jeremiah’s ministry (627-584BC) cover some of the most tumultuous andtragic events of the nation’s history. Included among them were rebellions against foreign control, the deathof Judean kings at the hands of foreign powers, and the demise and virtualdestruction of the nation itself.
The rest of the chapter contains an account of Jeremiah’s call andappointment to prophesy (vv. 4-10), followed by two divine visions (vv. 11-12;13-19) assuring the prophet that God is with him as he delivers a difficult wordto Judah. The account of God’s call toJeremiah is not meant as a model of God’s call to believers in the sense thatwe should all seek an experience with God like that of Jeremiah. Rather, we are asked to trust Jeremiah’sexperience of God as instructive for us.
By your Spirit, Lord, may Jeremiah’s bookincrease my spiritual understanding. Amen.
Tuesday, May 28 Jeremiah 2:1-19
“Listen to the wordof the Lord”
Thethrust and tenor of the prophetic messages in this chapter are common to thebook of Jeremiah. Like an introductoryparagraph for an essay, Jeremiah’s initial words set the tone and suggest thatthe chapter is intended to function as a “sampler” of topics that reappear timeand again in the book. The overallthrust of the messages is to paint God’s people in their totality as rebelliousagainst the One who brought them into existence.
Thenation is reminded of her beginnings as the young bride of the Lord, but nowshe has defected from her first love in order to pursue worthless idols. Judah’s priests are singled out forparticular criticism. They had thesacred task of interpreting God’s presence and will among the people but,instead of seeking inspiration from the Lord and his sacred word, they soughtit from Baal. The tragic example ofIsrael (the northern kingdom) which had been conquered by the Assyrians about100 years before serves to highlight the precarious position of Jeremiah’s contemporariesin Judah (the southern kingdom).
This is your word, Lord, and I will listen. Amen.
Wednesday, May 29 Jeremiah 2:20-37
“You haveprostituted yourselves by bowing down to idols”
Becauseof their defection from the Lord, the people are depicted through apersonification of Jerusalem as a prostitute. By analogy she/they are also like animals in heat that are unrestrainedin seeking a mate. The valley mentionedin verse 23 – where the people seek the Baals – is likely the Valley of Hinnom,which runs on the southern and western sides of the city of Jerusalem. It is also the probably site of childsacrifice to Molech.
Apparentlysome among the people have accused God of negligence, while God, through theagency of prophets, has accused the people of defection. The people are also accused of forgettingGod. Modern readers should not take thischarge as implying that memory of God has faded in Judah. Forgetting is associated with not honoringGod or with being disobedient, just as remembering is associated with doingwhat God expects. If one “remembers,”one will act appropriately; thus, forgetting is tantamount to an inappropriateor nonresponsive act.
May I never forgetyou, Lord, and so become disobedient. Amen.
Thursday, May 30 Jeremiah 3:1-18
“Would you now return to me?”
Jerusalem,representing the people of Judah, is the spouse who has married many lovers inher defection from the Lord. As a resultshe has become estranged from her first husband and incapable of mending therelationship. Jeremiah then compares thefate and infidelity of Israel to the circumstances of Judah. Israel and Judah are described as sisters whohave both committed adultery against their spouse. Surprisingly, Judah has learned nothing fromthe hundred-year-ago fall of Israel to the Assyrians.
The analogy of Judah as an adulterous wifeis then changed to that of wayward children; both analogies are part of a rootmetaphor that identifies the people as the household/family of the Lord. Looking to the future, a form of exile andresulting loss of land is assumed, but God will restore, bringing back theprodigal children and establishing them in their homeland (and in hishousehold/family). Remnants from bothIsrael and Judah will inhabit the restored city and surrounding land.
Through your Son,Father, you have brought us back to yourself. Amen.
Friday, May 31 Jeremiah 3:19 – 4:2
“I would love totreat you as my own children”
Jeremiah offersno simplistic preaching of repentance, as if one simply calls the people tochange, and by their own efforts they do so. It is God himself who will need to bring about change among his people,and the discipline of judgment is a part of that process.
Jesus’ publicministry too was marked by explicit calls for repentance and reminders of thecost of disobedience. Like Jeremiah,Jesus’ call for repentance was not about change for change’s sake but for thesake of knowing God and the joy of obedience to his revealed will. Like Jeremiah, Jesus spoke to a generation ofGod’s people who had heard the word of the Lord but who had not responded. Moreover, Jesus’ proclamation too was ignoredby some and heard by others, with a result that the audiences of both wouldbecome examples for readers of God’s word. Finally, like the proclamation of Jeremiah to his audience, Jesus taughtthat what God demands by way of repentance and reorientation is something hegraciously enables, “because the Lord disciplines those he loves.”
I repent of my sin, Lord, that you maychange me. Amen.
Saturday, June 1 Jeremiah 4:3-31
“Change your heartbefore the Lord”
Judahand Jerusalem are called to assemble, to put on sackcloth, and to lament theapproach of the foe from the north. Theapproach of this enemy is in reality the approach of the Lord, who comesagainst the people like a lion or whose blast of anger is like a searingwind. The prophet beseeches Jerusalem tocleanse her heart and remove her wicked thoughts. Those who would besiege her are coming, forher own conduct and actions have brought about these appalling circumstances.
In hisown heart Jeremiah expresses horror at the realization of Jerusalem’s impendingdoom. In striking fashion his emotionalreaction to this doom is translated into the physical reaction of “writhing inpain” (verse 19). God will speak andjudgment will come, just as surely as in the creation account God spoke andorder was brought out of chaos. Even theearth will “mourn” as the folly and failure of the people affect more thantheir historical circumstances; it extends to their whole cultural andenvironmental setting.
Youbring judgment, Lord, for you will not ignore our sin. Amen.