Faithful Obedience or Not

Week 35 – Book of Jeremiah 

Read: Jeremiah Chapter 35; 2 Kings 10:15-27

 

Background

 

Who are the Rechabites? Their history dates back to the era of King Arab of the Northern Kingdom of Israel, descendants of Jehonadab, son of Rechab who “supported Jehu when he overthrew the dynasty of Ahab”[1] and attacked Baal worship. Related to Mose’s father-in-law, Jethro, the rechabites descend from the Kenites, a Midianite tribe. “They were made up of two groups: one that settled in the north, in the tribe of Naphtali (Judges 14:11,17; 5:24) and the other selected the southern borders of Judah (1 Sam 15:16; 27:10; 30:29).”[2]

 

The Rechabites are known for their nomadic and ascetic way of living and are “described as a religiously conservative group, characterized by a vow not to drink wine and strong opposition against Baalism.”[3] Living in tents and not building homes, they are also do not plant fields or vineyards. Adopting a simple lifestyle, the Rechabites lived a faithful life of obedience to God and to these customs.

 

“”By his own order of Nazirites, [God] called some people, but not others, to an austerity not unlike that of the Rechabites, to make a particular point; and the fact that Jesus and John the Baptist glorified God by different lifestyles should open our modes to the reality and value of specialized callings – such ass even the once-flourishing temperance movement which adopted the name of Rechabites in nineteenth-century England.”[4] As the object lesson of Jeremiah in Chapter 35, the Rechabites are credited with their obedience and faithfulness to their ancestor’s guidelines for living. In existence for “over 250 years” and known as “a small separatist clan in the nation”, the Rechabites had relocated to Jerusalem because of the Babylonian invasion.[5] God uses them as an example of faithfulness to their promise.

 

 

Study 

In Chapters 34-36, Judah is reminded of God’s calling them to be faithful. The focus of last week (ch 34) identifies the failing of Judah under Zedekiah’s leadership to keep their promises to free their Hebrew slaves (indentured servants) every seven years. While out of chronological order, in Chapter 35, we see a reminder of unfaithfulness during Jehoiakim’s reign some eighteen years prior to the current time. Continual unfaithfulness demonstrates a moral failure and flawed leadership.

The timeline for this story likely dates back to Jehoiakim, the son of Josiah, who revolts against Nebuchadnezzar (2 Kings 24:1) after serving as a vassal king for the Pharaoh Neco of Egypt. After reigning eleven years, eventually, Jehoiakim is taken to Babylon by Nebuchadnezzar (2 Chronicles 36). Jeremiah brings the Rechabites into the story, invites them to the temple and tests them. They will become part of  Jeremiah’s lesson on faithfulness and obedience.

The Rechabites have followed a culture of nomadic and asceticism that includes not drinking wine, not building houses but living in tents. They do not plant fields or vineyards and have remained obedient to these over more than two centuries. “The Rechabites had been forced temporarily to abandon some aspects of their lifestyle and nomadic way of living due to the Babylonian invasion.”[6] The only reason there are in Jerusalem is Nebuchadnezzar’s invasion of the land.

Inside the Temple in an area of high visibility, the Rechabites and some important people in Judah gather. Wine is set before the Rechabites, but they refuse to drink it, saying it is against their customs. The lesson is for all of Judah and the leaders are surprised. The comparison between these who live a nomadic lifestyle and the people of Judah is evident. The Rechabites faithfulness and obedience to keep a promise to mere custom stands in stark contrast to Israel’s unfaithfulness to Yahweh. The point of being faithful to a promise matters.

Their refusal to drink the wine provides Jeremiah with an action sermon. Those who observe this event are surprised, thinking “they are guests of such a significant prophet as Jeremiah, and… God-fearing worshipers of Yahweh, should they continue to observe their old rules and traditions, or should they bend these rules for the sake of showing appreciation for the prophet’s hospitality?”[7]

Over and over, the prophet Jeremiah attempts to get Judah and its leaders and people to hear and obey Yahweh. Their repeated disobedience brings disaster. “The Rechabites are credited with being faithful to the command of their ancestor a whopping seven times (vv. 6,8,10,14 [2x], 16,18), with three of those times a part of the word of God.”[8] The illustration of the action sermon magnifies Judah’s behavior. “If they can be faithful to a mere mortal’s words, how much more should Israel listen to the words of the living God.?”[9] Not commending the Rechabites for personal standards, God does acknowledge their faithfulness and obedience to their ancestor’s leading. Whether they choose to live in tents and abstain from wine is not the point, rather, keeping their promise. “Obedience is no substitute for faith in the living God, but it is the fruit and demonstration that real faith is present.”[10]

 

Reflection

A life of faith does not consist of acts of worship or of great self-denial and heroic virtues, but of all the daily, conscious acts of our lives. Oswald Chambers

 

Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True … And He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS. Revelation 19:11-16 NKJV

 

The resurrection of Christ invites faithfulness to a new standard. Christ calls us to be people of faith, identifies us as His faithful people, and affords us the opportunity to be faithful in worship, obedience, study, and service. God longs for His character and truth to be reflected in the lives of His people. KING OF KINGS AND LORD OF LORDS, the One who is called Faithful and True, challenges each of us to live faithfully, to live by His own example.

 

Our faithfulness cannot be limited to religious activities or righteous deeds but must secure its foundation in the faithful promises of God. In Christ, we can love without perfection, have certainty without understanding, experience peace within grief. When God dwells in the hearts of His people, we have new awareness, new insight, and new hope. The Holy Spirit empowers us to see those living on the margins, to offer Bread of Life to a starving world, and to retell the stories of God’s faithfulness. 

 

El Shaddai, Immanuel, LORD of Lords – Hallelujah! Christ has died! Christ is risen! Christ will come again! Such an offering leaves my heart in wordless praise, with endless wonder. Great is Your faithfulness! You take me to Your high places of blessing! I pray to stand firm in my faith, to listen for Your voice, to respond to Your calling. Perfect Love, You pour unmeasured Grace over me. Your faithfulness is everlasting!

 

Application

Warren Wiersbe asks, “If a family tradition was preserved with such dedication, why was the very Law of God treated with such disrespect?”[11]

Today, we often give allegiance to things of the world, and less to God. Think about your choices and priorities – just today – just this week – and answer honestly about your faithfulness to God.

What does my life’s narrative say about my spiritual discipline and faithfulness to the Lord?

Donna Oswalt

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[1] Walking the Ancient Paths Commentary on Jeremiah, Kaiser Walter C, p 412

[2] Ibid

[3] Eerdmans Dictionary of the Bible

[4] Jeremiah, Kidner Derek, p118

[5] Be DecisiveTaking a Stand for the Truth Wiersbe, Warren p 143

[6] Walking the Ancient Paths, Commentary on Jeremiah, Kaiser, Walter C, p 413

[7] Ibid

[8] Ibid, p 415

[9] Ibid

[10] Ibid, p 416

[11] Be Decisive, Taking a Stand for Truth, Wiersbe Warren p 144

Into the Hands of the Enemies

Week 34 — Book of Jeremiah

Read: Jeremiah Chapter 34

 

Background

 

Lachish, a royal citadel and ancient city of the kingdom of Judah, is located SW of Jerusalem. This old Canaanite city that is captured by the Israelites under Joshua’s leadership (Joshua 10:31-33) becomes a strong fortress of Judah (920 BC) during the reign of Rehoboam, Solomon’s son. In Micah 1:13, the prophet warns Lachish of the coming destruction from Assyria and the spreading of destruction to Judah. Ultimately seized by the Assyrians and later destroyed by the Babylonians under Nebuchadnezzar in 587 BC, Lachish will be conquered. Mentioned in Nehemiah 11:30, post-exiles resettle the city.

 

Lachish, located between the coastal plain and the hills of Judah, is “surrounded by deep valleys on all sides.”[1] The “inner wall is over 12 feet thick”[2] which provides good security. “Communication by tablets in cuneiform script”[3] have been found, proving the essential “internal communication”[4] format. Ostraca, ancient pottery sherds with writing on them, are unearthed by archaeologists and become part of the Lachish Letters.

 

The Lachish Letters, partially discovered in 1932-39, are written in classic Hebrew script. Archaeologists also believe Lachish had been burned because of extensive charcoal debris found. Believed to be modern-day Tel ed-duwier, Lachish remains “one of the most significant sites of the Holy Land”.[5] The “early Hebrew writings on bowls, seals, a stone altar, and 21 pottery sherds on which were written letters about the attach on Lachish and Jerusalem by Babylon in 586 BC”[6] have been excavated.

 

This group of 21 pottery sherds is known as the Lachish Letters. In one letter, the message says, “Signals from Azkaban could not longer be seen.”[7] The archaeologists’ find leads scholars to believe it had been written “shortly after the events noted in Jeremiah 34:7”.[8] Today, this piece of potsherd and its inscriptions is included in an exhibit at the Israel Museum in Jerusalem.

 

 

Study

 

Chapter 34 can be marked on a timeline about 588 BC and brings a warning to Zedekiah. Nebuchadnezzar and his Babylonian army revels in a successful military campaign. Lachish, 23 miles SW of Jerusalem, and Azekah, 18 miles from Jerusalem, remain the last two “fortified cities” to fall. Along with Nebuchadnezzar, he instructs many vassal countries to also send soldiers.

 

The LORD tells Jeremiah to speak to Zedekiah and bring the bad news. Jerusalem is to be given to Babylon, and the city shall be burned. While Zedekiah would not escape, he would live to see Nebuchadnezzar “face to face” and then be taken to Babylon. Zedekiah would be spared death “by the sword” and die in peace, but as a captive in Babylon.

 

This chapter recounts Zedekiah’s renewed promise to honor the covenant and with “all the people of Jerusalem” to free the Hebrew slaves. There had been a change of heart, and he “made the male and female slaves return.” (v11) Historically and to be obedient to the Law of Moses (Exodus 21:1-11), the Hebrew people are to free all slaves after seven years. Although, this had not been observed for a number of years, they tried to resume this, perhaps to see the favor of God. In verses 15-16, God confronts their disobedience. God restates the outcome of the Babylonian invasion and Judah’s captivity because they did not keep their promises.

 

We see the description of the covenant ceremony (v 18-19) which is the same ceremony between God and Abraham (Genesis 15:7-21). This ancient ritual seals a covenant, signifies an oath. The chapter ending brings images of death and doom to those breaking their promises. Zedekiah and the royal family will be taken into captivity. Jeremiah’s prophecy is being fulfilled.

 

 

Reflection

 

Only those who are innocent and who do what is right. Such people speak the truth from their hearts and so not tell lies about others. They do no wrong to their neighbors and do not gossip. They do not respect hateful people but honor those who honor the LORD. They keep their promises to their neighbors, even when it hurts. They do not charge interest on money they lend and do not take money to hurt innocent people. Whoever does all these things will never be destroyed. Psalm 15:3-5 NCV 

Christians demonstrate their relationship and fellowship with God in the everyday, ordinary, getting-up, going-to-work, having-lunch, sitting-in-car line, helping-with-homework, cleaning-the-kitchen-again activities. Worshiping God is not confined to the church building. When our inner integrity merges with our outward sincerity, the heart reveals its true intimacy with Jesus. Desiring to serve or wanting to love, wishing for faith or longing for hope, simply is not enough. Behavior becomes the thermometer for our worship. Integrity exceeds doing what is right by doing it for the right reason. Sincerity has only room for truth, honor, and love. Are you lukewarm?

"In the stillness, our false, busy selves are unmasked and seen for the imposer they truly are." Richard Foster, Prayer, Finding the Heart's True Home  

If we take inventory of our behavior, what will we find? What happens when we remove our masks? Our exposed frailties and bare excuses reveal control, busyness, apathy, carelessness, greed, prejudice, rationalization, self-consciousness, fear, anxiety and more. The simplicity of Psalm 15 lays out the characteristics for one who desires to abide in God's presence, to live with sincerity of His purpose. So, take off the masks. Work, speak, and think, making Christ the center of your intentions.

"He who does these things will never be shaken." Psalm 15:5 NASB 

This phrase, a promise of a faithful God, appears at least 8 times in Psalms and Proverbs.The Hebrew word mot describes something that "falters, falls, shakes, slips, or staggers." With these last words, God reminds us that our completeness in Him; He is our sure foundation. In our weaknesses, we are certain to falter, likely to fall, sometimes shake, and frequently stagger; yet God embraces our frailties and failures with mercy. God calls us, first, into His holiness to restore our inward integrity, then reveals Himself to others through our outward sincerity. God calls us to walk among the bruised and broken, sit beside the outcasts and overlooked, encourage the frail and fallen. We are to do this with sincere hearts in the name of Jesus, knowing we will never be shaken. 

 

 

Application

 

The people of Judah try bargaining with God once times get tough – then change their ways when everything gets easier.

• Do you make bargains with God to achieve outcomes you desire?

• Do you keep those promises to God, keep those new behaviors when the difficulty passes? OR do you resume your former ways of thinking and living?

 

Donna Oswalt

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[1] IVP Bible Background Commentary/ Old Testament, Lachish

[2] Ibid

[3] Easton’s Bible Dictionary, Lachish

[4] Ibid

[5] New Kings James Version Study Bible, Notes on Lachish

[6] Ibid

[7] Ibid

[8] Ibid

Great and Mighty Things

 Week 33 – Book of Jeremiah

Read: Jeremiah Chapter 33 

Background 

Baruch, the scribe, the son of Neriah, and Jeremiah’s secretary, comes from a respected family in Jerusalem. Serbiah, the brother of Baruch is “a minister to King Zedekiah”.[1]  In 1978, the seals of the two brothers, the bullae, are discovered in an Archaeological excavation. “The bulla of Baruch reads to/from Baruch//son of Neriah//the scribe.”[2] In the seal, the title, hspr, “indicates Baruch’s position as a royal clerk.”[3] Mentioned three times in association with Jeremiah, some scholars credit Baruch with recording the “autobiographical chapters” of Jeremiah.

Baruch is mentioned in Jeremiah Chapter 32 in the role of preserving the deed of purchase of the field in Anathoth. Possibly having visited Jeremiah in prison after the land deal, Baruch is entrusted with the legal documents. In Chapter 36, Baruch writes the scroll and reads it to the people in the Temple. When the scroll is read to the king, the king destroys it. Baruch, along with Jeremiah, goes into hiding and rewrites the scrolls.

As secretary to Jeremiah, Baruch likely recorded Jeremiah’s dictations about the Babylonian invasion. “Some scholars discern in Jeremiah’s dictation of scrolls to Baruch important clues for understanding the origins of the book of Jeremiah.”[4] 

From the tribe of Judah and friend of Jeremiah, Baruch demonstrates bravery and faithfulness to God’s prophecy. “Postexilic Judaism elaborated on his character, attributing to him the composition of one apocryphal book.”[5] The Book of Baruch, a book in the Apocrypha, is accredited to Baruch. Writings of this book are found in the Septuagint, the Greek translation of the Old Testament. Believed to be from an influential family, most commentators believe Baruch and Jeremiah are taken to Egypt at the fall of Jerusalem.

 

Study 

This is the last of the chapters (30-33) that make up the Book of Consolations, the grouping that expresses the promise of restoration for Israel, that gives much focus to the messianic promise. 

Jeremiah, still imprisoned, asks God for guidance. The reply to Jeremiah comes in a familiar verse, “Call to Me, and I will answer you, and show you great and mighty things, which you do not know.” And what are some of these unknowns? “The Lord gave [Jeremiah] further words of assurance and encouragement – promises that relate to the end times.”[6]

Jeremiah brings a prophesy to Judah that the fall of Jerusalem is coming followed by hope, “Behold, I will bring health and healing… the abundance of peace and truth.” (v 6) The captives will return, both Israel and Judah, meaning people from all the tribes of Israel, so they can rebuild. God expresses His plan for the rescue and redemption, for the forgiveness of their sinful rebellion. They will “be a testimony to all the nations of the world of the marvelous goodness and all the prosperity of God.”[7] Jerusalem and the people of Judah will be a light to the world, a light of glory for God.

In these verses, we see restoration where there has been rebellion, pastures where there has been destruction. Joy and gratitude will replace sorrow and disobedience.   “Since these blessings didn’t come during the postexilic period, we have to believe they will be realized when the Lord returns and restores His people and their land.”[8] The greatest blessing will come when the Lord promises, “I will perform that good thing which I have promised to the house of Israel and to the house of Judah… a Branch of righteousness… THE LORD OF OUR RIGHTEOUSNESS.” (vs 14-6) This promise speaks to the end times when people will “call Jerusalem The Holy City.”[9]

This righteous branch is referred to previously in Jeremiah 23:5. The Messiah will execute justice and righteousness in the land. This new and final messianic king will be a mediator of righteousness. This great leader will be both king and priest. The Book of Consolation concludes with the image of unmeasured possibilities. God’s covenant with Abraham and his descendants continuing through David and his descendants will be fulfilled with the resurrection of Jesus Christ. The covenant of God promises, “I will have mercy on them.” This future promise of grace reveals a future Promised Land of eternity.

 

Reflection

“This is the record of the ancestors of Jesus the Messiah, a descendant of King David and Abraham:” Matthew 1:1 NLT

For centuries, prophets deliver the Lord’s decrees to prepare, instruct, discipline, and encourage the people of Israel. In times of disobedience, crisis, war, famine, captivity, and in times of celebration, peace and abundance, God’s presence dwells with to those who seek Him. Then, a period of 400 years of silence passes as the people continue to wait for the coming of the promised Messiah. In the decades leading up to the Messiah's birth, Rome controls Jerusalem, and its own Herod the Great rules Judah, while Cleopatra rules Egypt. Matthew’s record of the ancestors from Abraham to the Messiah reveals God’s Promise arrives through a diversity of peoples, generation by generation.

Some of the ancestors are heroes of faith while others are outcasts; some are simply ordinary people, and others leave a trail of sinfulness. God is not limited by time or place, race or gender, nor is His work limited by human frailty. He is a God of forgiveness and new beginnings. God calls each of us to be a part of His Master Plan. God, sometimes I must wait through the seemingly endless silence. When I want to rush ahead, give me patience to endure, faith to trust, and wisdom to listen. Count me alive in Christ. Give this ordinary person extraordinary possibilities.

 

Application

 

When we wait in silence or what seems like endless chaos or even in the boring ordinary of life, the end results are frequently hidden. The struggles are real, and unfulfilled promises can make us cynical, despondent, frustrated, or simply weary. What are the options?

 

For me, I see two. Wrestle and whine with all the feelings or look ahead to a better possibility. I admit that maybe seeing the glass half full is more my nature. Trying to take note of circumstances I cannot change, I look for ways to go around, to soar above, or simply survive through. For me, I find I can only do this with God’s strength and wisdom and grace.

 

How about you? What works for you? (and... can you identify what does NOT work?)

   

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[1] Harper’s Bible Dictionary, Baruch, p 95

[2] Ibid

[3] Ibid

[4] Eerdman’s Dictionary of the Bible, Baruch

[5] Harper’s Bible Dictionary, p 96

[6] Wiersbe Study Bible Jeremiah, Chapter 33

[7] Ibid, verse 9

[8] Be Decisive, Taking a Stand for Truth; Wiersbe, Warren p 138

[9] Wiersbe Study Bible

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