{"id":1393,"date":"2018-02-05T17:54:35","date_gmt":"2018-02-05T16:54:35","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1393"},"modified":"2018-02-05T17:54:35","modified_gmt":"2018-02-05T16:54:35","slug":"the-ten-symbolic-actions-of-jeremiah-the-prophet","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/02\/05\/the-ten-symbolic-actions-of-jeremiah-the-prophet\/","title":{"rendered":"The Ten Symbolic Actions of Jeremiah the Prophet"},"content":{"rendered":"
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Thus said Jehovah unto me, Go, and buy you a linen girdle, and put it upon your loins, and put it not in water. So I bought a girdle according to the word of Jehovah, and put it upon my loins.<\/em><\/p>\n

Jeremia<\/em><\/span>h 13:1\u20132<\/em><\/a><\/p>\n

God sometimes asked His prophets to do strange things in order to visibly portray a truth that He wanted His people to know. For example, He had Isaiah the prophet walk naked for three years.<\/span> He had Ezekiel lie on one side for a year and then on the other side for a number of days. He asked Hosea to marry a prostitute. God asked prophets to do different things to symbolize doctrine and to symbolize what God was going to do to or for the people to whom the prophecy was addressed. In the Book of Jeremiah there are ten such symbolic actions.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. The Linen Girdle\u2014Jeremiah 13:1\u201311<\/a><\/p>\n

In the first symbolic, act God gave Jeremiah several commands.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Symbolic Action\u2014Jeremiah 13:1\u20137<\/a><\/p>\n

Thus said Jehovah unto me, Go, and buy you a linen girdle, and put it upon your loins, and put it not in water. So I bought a girdle according to the word of Jeh<\/span>ovah, and put it upon my loins. And the word of Jehovah came unto me the second time, saying, Take the girdle that you have bought, which is upon your loins, and arise, go to the Euphrates, and hide it there in a cleft of the rock. So I went, and hid it by the Euphrates, as Jehovah commanded me. And it came to pass after many days, that Jehovah said unto me, <\/span>Arise, go to the Euphrates, and take the girdle from thence, which I commanded you to hide there. Then I went to the Euphrates, and dug, and took the girdle from the place where I had hid it; and, behold, the girdle was marred, it was profitable for nothing.<\/span><\/span><\/p>\n

The first command was to buy \u2026 a linen girdle<\/em> in verse 1<\/a>. The linen girdle<\/em> was an undergarment, a short skirt worn around the hips reaching midway to the thighs. It was a symbol of<\/span> one\u2019s priestly calling and Jeremiah was a priest (Jer. 1:1\u20133<\/a>). It was worn by the priests (Lev. 16:4<\/a>). Israel\u2019s calling was to be a nation of priests (Ex. 19:6<\/a>) and this little girdle symbolized the <\/span>priesthood. He is told to put it upon<\/em> [his] loins<\/em>, symbolizing Israel\u2019s closeness to God. He is told to be careful not to put it into water in order to avoid any damage, although water would ultimatel<\/span>y ruin it.<\/p>\n

In verse 2<\/a>, Jeremiah obeyed God\u2019s command in that he bought a linen girdle and he put it on his loins.<\/p>\n

At that point came the second command in verses 3\u20134<\/a>: with the girdle, go to the Euphra<\/em><\/span>tes<\/em>. From Jerusalem to the Euphrates is a distance of 350 miles. In the Book of Jeremiah, this was the first contact with Babylon, which was the nation destined to destroy the Kingdom of Judah. Jeremi<\/span>ah prophesied during the days of several kings, but there is very little in the days of Jehoiakim. So this period allows for two such round trips. In verse 4<\/a>, he was told to hide<\/em> [the girdle] there in<\/em><\/span> a cleft of the rock.<\/em> This means that it would have occurred somewhere in the area of Carchemish by the Euphrates.<\/p>\n

Jeremiah obeyed the Lord in verse 5<\/a>: So I went, and hid it by the Euphrates, as Jehov<\/em><\/span>ah commanded me<\/em>, and with that one simple statement he summarizes a 700-mile round trip.<\/p>\n

Then came the third command in verse 6<\/a>, which came many days later. He was to go back to the Euphrates and fetc<\/span>h the girdle from its hiding place.<\/p>\n

In verse 7<\/a>, Jeremiah obeyed again. He went to the Euphrates and dug the girdle out from its hiding place. He then realized that the Second Law of Thermodynamics had<\/span> done its work because the girdle was marred, it was good for nothing.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Interpretation\u2014Jeremiah 13:8\u201311<\/a><\/p>\n

Then the word of Jehovah came unto me, saying, Thus says Jehovah, After this manner will I mar the pride of Judah, and the great pride of Jerusalem. This evil pe<\/span>ople, that refuse to hear my words, that walk in the stubbornness of their heart, and are gone after other gods to serve them, and to worship them, shall even be as this girdle, which is profitable for nothing. For as the girdle cleaves to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole house of Judah, said Jehov<\/span>ah; that they may be unto me for a people, and for a name, and for a praise, and for a glory: but they would not hear.<\/span><\/p>\n

Jeremiah had to make two 700-mile round trips at a time when transportation was arduous, long, and difficult, but God in<\/span>tended to teach a lesson by Jeremiah\u2019s symbolic action. So after two round trips of 700 miles each, the word<\/em> came to Jeremiah in verse 8<\/a> and the interpretation of the linen girdle was given.<\/p>\n

According<\/span> to verse 9<\/a>, the linen girdle represents Israel. Just as the girdle was marred, God would mar the pride of Judah, and the great pride of Jerusalem.<\/em> Like the girdle itself, the people had been corrupte<\/span>d by their contact with Babylon (Jer. 2:18<\/a>). They had allowed the idolatry of Babylon to corrupt them and the Land of Judah. Just as the linen girdle\u2019s contact with the waters of Babylon marred it, ev<\/span>en so the nation had become marred by its contact with Babylon.<\/p>\n

Then God interpreted the marring in verse 10<\/a>. Like the girdle was marred so that it was profitable for nothing<\/em>, so was this evil people<\/em>.<\/span> Just as the girdle was marred that it was good for nothing, the people were so marred that they were good for nothing. He then pointed out three ways that they have been marred. First, they had reject<\/span>ed the words<\/em> of God, emphasizing their active, external disobedience to the laws of God. Secondly, they walked according to their own stubborn hearts, which involved their internal corruption and lac<\/span>k of conformity to what God demanded. And thirdly, they had gone after other gods to serve them, and to worship them<\/em>; they had more to do with other gods than with the true God.<\/p>\n

In verse 11<\/a>, the inter<\/span>pretation of the cleaving to the loins is that God, in the past, cleaved Himself to both Houses of Israel. There were four purposes for this cleaving: first, to be God\u2019s people<\/em>; secondly, to be a name<\/em><\/span> for the exaltation of God; thirdly, to be a praise<\/em>; and fourthly, to be a glory<\/em>. But Israel refused and the statement ends with the words: but they would not hear.<\/em><\/p>\n

In light of these things, they were<\/span> destined for judgment. The rest of the chapter builds on these same points that Jeremiah made. He continued with special warnings against pride, but because these warnings were not heeded, the royal family was destined for captivity a<\/span>nd Jerusalem was destined for judgment.<\/p>\n

By means of this symbolic action, God showed Israel in a visible way why they were to suffer the judgment of the Babylonian c<\/span>aptivity: they had become so marred by their sins, that they were good for nothing.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>II. The Message of Jeremiah\u2019s Lifestyle\u2014Jeremiah 16:1\u201313<\/a><\/p>\n

The entire body is involved in the second symbolic action found in Jeremiah 16:1\u201317:27<\/a>. The actual symbolic action is in Jeremiah 16:1\u201313<\/a>. Jere<\/span>miah\u2019s lifestyle was to consist of three self-denials.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The First Self-Denial\u2014Jeremiah 16:1\u20134<\/a><\/p>\n

The word of Jehovah came also unto me, saying, You shall not take you a wife, neither shall you have sons or daughters, in this place. For thus says Jehovah co<\/span>ncerning the sons and concerning the daughters that are born in this place, and concerning their mothers that bore them, and concerning their fathers that begat them in this land: They shall die grievous deaths: they shall not be lamented, neither shall they be buried; they shall be as dung upon the face of the ground; and they shall be consumed by the swor<\/span>d, and by famine; and their dead bodies shall be food for the birds of the heavens, and for the beasts of the earth.<\/span><\/p>\n

In verses 1\u20132<\/a>, the first self-denial was marriage; Jeremiah was not to marry. The self-denial: do not take a wife; and do no<\/span>t have children.<\/p>\n

Then the reason is given in verses 3\u20134<\/a>: God\u2019s judgment is going to come against the whole family structure and the Word of God is against the entire family unit. The judgment against <\/span>the entire family unit is spelled out in six statements in verse 4<\/a>: first: They shall die grievous deaths<\/em>; secondly, they shall not be lamented<\/em>; thirdly, \u201cthey will not be buried\u201d; fourthly, they shal<\/em><\/span>l be as dung upon the \u2026 ground<\/em>; fifth, they shall be consumed by sword, and by famine<\/em>; and sixth, their dead bodies shall be food for the birds \u2026 and for the beasts.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Second Self-Denial\u2014Jeremiah 16:5\u20137<\/a><\/p>\n

For thus said Jehovah, Enter not into the house of mourning, neither go to lament, neither bemoan them; for I have taken away my peace from this people, said <\/span>Jehovah, even lovingkindness and tender mercies. Both great and small shall die in this land; they shall not be buried, neither shall men lament for them, nor cut themselves, nor make themselves bald for them; neither shall men break bread for them in mourning, to comfort them for the dead; neither shall men give them the cup of consolation to drink for th<\/span>eir father or for their mother.<\/p>\n

The second<\/span> self-denial is in verse 5a<\/a>: to refrain from attending the house of mourning<\/em>. The specific self-denial is: do not go to any funerals. He is not to participate in any funerals or go to the house of mou<\/span>rning either to lament<\/em>, meaning to wail for the dead, or to bemoan<\/em>, meaning the moaning for the loss of someone known or loved.<\/p>\n

In verses 5b\u20137<\/a>, he then spelled out the reason. There are two main reaso<\/span>ns. First in verse 5b<\/a>, God intended to remove His protection from the kingdom. God\u2019s peace<\/em> would be removed, God\u2019s lovingkindness<\/em> would be removed, and God\u2019s tender mercies<\/em> would be removed. Jeremiah\u2019<\/span>s refusal to attend any funerals was to illustrate to the nation this very point.<\/p>\n

Secondly in verses 6\u20137<\/a>, there would be so many dead that there would be none to lament them.<\/em> Many were to die by the t<\/span>ime the judgment had run its course. Jeremiah was to illustrate this truth by refusing to go to the house of lamentation. Verse 6<\/a> states: Both great and small<\/em> [young and old] shall die in this land; t<\/em><\/span>hey shall not be buried<\/em>; so many will be killed that there were to be none to bury them. Neither shall men lament for them<\/em>; because so many will be killed, there will be no one to lament them. Nor wil<\/span>l they cut themselves. This was a practice of people in mourning; they would literally cut themselves to cause bleeding. This practice was forbidden by the Law of Moses (Lev. 19:28<\/a>; 21:5<\/a>; Deut. 14:1<\/a>).<\/span> Nevertheless the Jews practiced it (Jer. 41:5<\/a>). Furthermore, they were not to make themselves bald<\/em>; to shave the head as a sign of mourning (Jer. 41:5<\/a>; Ezek. 7:18<\/a>; Amos 8:10<\/a>; Mic. 1:16<\/a>).<\/p>\n

Verse 7<\/a> give<\/span>s further restrictions. Neither were men to break bread for them in mourning;<\/em> to bring food for those who are in need of comfort. There was a custom that is still practiced by Jewish people today whic<\/span>h is to bring food to a mourner (2 Sam. 3:35<\/a>; 2 Sam. 12:16\u201317<\/a>; Hos. 9:4<\/a>). Especially during the seven days of mourning, relatives bring food to the house of the mourner. But this was not to take place<\/span> when the Babylonians destroyed the city. Neither would men give them the cup of consolation to drink for their father or their mother.<\/em> Because none of the customary performances were to be done in re<\/span>lation to funerals when the Babylonians destroyed the place, for that reason Jeremiah was to refrain from going to the house of mourning.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Third Self-Denial\u2014Jeremiah 16:8\u20139<\/a><\/p>\n

And you shall not go into the house of feasting to sit with them, to eat and to drink. For thus said Jehovah of hosts, the God of Israel: Behold, I will cause <\/em><\/span>to cease out of this place, before your eyes and in your days, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride.<\/em><\/p>\n

In verse 8<\/a>, the third self-denial w<\/span>as to refrain from going to the house of feasting<\/em>. He was not to attend any parties. The reason, given in verse 9<\/a>, was that God intended to cause certain things to cease from the Land: the voice of mi<\/em><\/span>rth and \u2026 gladness, the voice of the bridegroom and \u2026 the bride<\/em>. The timing element was before your eyes and in your days<\/em>. In other words, very soon, in that very generation, God intended to do all of<\/span> these things.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Application\u2014Jeremiah 16:10\u201313<\/a><\/p>\n

And it shall come to pass, when you shall show this people all these words, and they shall say unto you, Wherefore has Jehovah pronounced all this great evil again<\/span>st us? or what is our iniquity? or what is our sin that we have committed against Jehovah our God? then shall you say unto them, Because your fathers have forsaken me, says Jehovah, and have walked after other gods, and have served them, and have worshipped them, and have forsaken me, and have not kept my law; and ye have done evil more than your fathers; for, <\/span>behold, ye walk every one after the stubbornness of his evil heart, so that ye hearken not unto me: therefore will I cast you forth out of this land into the land that ye have not known, neither ye nor your fathers; and there shall ye serve other gods day and night; for I will show you no favor.<\/span><\/span><\/p>\n

The people questioned Jeremiah and asked him the reason for his actions in verse 10<\/a>: \u201cWhy has Jehovah pronounced this great evil against us?<\/span> What is our iniquity? What is our sin that we have committed against Jehovah our God?\u201d<\/p>\n

When this symbolic action of Jeremiah raised these questions, he answered in two parts in verses 11\u201312<\/a>. First in<\/span> verse 11<\/a>, he reminded them of the sins of their fathers in that they forsook the true God and practiced idolatry; they walked after other gods<\/em>; they served<\/em> other gods; and they worshipped<\/em> other gods.<\/span> In so doing they had forsaken Jehovah and did not keep His Law. Secondly in verse 12<\/a>, were the sins of that present generation. The present generation of Judah had also done evil even more than their<\/span> fathers. They had walked after the stubbornness of<\/em> [their] evil heart<\/em>; they had not obeyed God.<\/p>\n

So because of the sins of the previous generations and the sins of the present generation, the judgment<\/span> of verse 13<\/a> had to come. This involved being exiled from their Land and going into captivity into another land, the land of Babylon, where they would serve other gods because God would show them no m<\/span>ore favor.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>E. The Promise\u2014Jeremiah 16:14\u201315<\/a><\/p>\n

Therefore, behold, the days come, said Jehovah, that it shall no more be said, As Jehovah lives, that brought up the children of Israel out of the land of Egypt; but, <\/em><\/span>As Jehovah lives, that brought up the children of Israel from the land of the north, and from all the countries whither he had driven them. And I will bring them again into their land that I gave unto their fathers.<\/em><\/span><\/p>\n

However, the discussion comes to an end in verses 14\u201315<\/a> with a promise of a future restoration and a new Exodus when the Jews would be regathered from all over the world.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>III. The Potter\u2019s Vessel\u2014Jeremiah 18:1\u201323<\/a><\/p>\n

In the third symbolic action, Jeremiah was told to go to the house of the potter and to observe the work of a potter.<\/p>\n<\/div>\n<\/div>\n

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A. The Symbolic Action\u2014Jeremiah 18:1\u20134<\/a><\/p>\n

The word which came to Jeremiah from Jehovah, saying, Arise, and go down to the potter\u2019s house, and there I will cause you to hear my words. Then I went down to <\/em>the potter\u2019s house, and, behold, he was making a work on the wheels. And when the vessel that he made of the clay was marred in the hand of the potter, he made it again another vessel, as seemed good to the potter to make it.<\/em><\/p>\n

The Word of Jehovah came to Jeremiah in verse 1<\/a> and commanded him to go down to the potter\u2019s house<\/em> in verse 2<\/a>, for there he would hear the words of God. The relationship of the potter to the clay is a common biblical illustration relating God to the earth, to people, or to a nation in order to teach spiritual truth (Job 10:9<\/a>; 33:6<\/a>; Ps. 2:9<\/a>; Is. 29:16<\/a>; 45:9<\/a>; 64:8<\/a>; Rom. 9:20\u201323<\/a>; Rev. 2:27<\/a>). The illustration of the potter and the clay emphasizes the sovereignty of God. It also teaches the long-suffering of God.<\/p>\n

In verse 3<\/a>, Jeremiah obeyed and went down to the potter who was making a work on the wheels<\/em>. In those days the potter\u2019s tool was two circular stones connected by a vertical shaft. The lower wheel was turned by the feet, engaging the upper wheel to its circular motion. The potter had his two hands free to form the vessel from the lump of clay. Remaking the clay was always possible as long as the clay was still soft and pliable. But once it became hard, and if it was marred, it had to be shattered. The problem was that Israel had become hard.<\/p>\n

So in verse 4<\/a>, Jeremiah went down and observed that if the vessel that<\/em> the potter had made was marred in the hand<\/em> of the potter<\/em>, he would simply make a new vessel from the clay as<\/em> [it] seemed good to the potter to make it.<\/em> That is the point of the observation: as<\/em> [it] seemed good to the potter to make it.<\/em><\/p>\n<\/div>\n<\/div>\n

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B. The Interpretation\u2014Jeremiah 18:5\u201310<\/a><\/p>\n

Then the word of Jehovah came to me, saying, O house of Israel, cannot I do with you as this potter? said Jehovah. Behold, as the clay in the potter\u2019s hand, so a<\/span>re ye in my hand, O house of Israel. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy it; if that nation, concerning which I ha<\/span>ve spoken, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; if they do that which is evil in my sight, that they obey not my voice, then I will repent of the good, wherewith I said I would benefit them.<\/span><\/p>\n

Verses 7\u20138<\/a> give God\u2019s response to repentance. God may decre<\/span>e a destruction against a nation<\/em> in verse 7<\/a>: to pluck<\/em> [it] up and to break<\/em> [it] down and to destroy it<\/em>. But in verse 8<\/a>, these decrees are conditional for, if that nation turns from its evil, in the se<\/span>nse of sin, then God will repent from His evil, in the sense of calamity, which He said will come upon that nation. This does not mean that God will change His mind. God does not change His mind, but rather, there is a change of treatment because of a change of behavior. This is ho<\/span>w God responds to repentance.<\/p>\n

Verses 9\u201310<\/a> give the way God responds to evil in that God may decree a blessing for a na<\/span>tion to build and to plant it<\/em>, in verse 9<\/a>. But in verse 10<\/a>, that decree, too, is often conditional, for God states that if they did that which was evil in<\/em> [His] sight, that<\/em> [if] they obey not<\/em> [His] vo<\/em><\/span>ice<\/em>, then [He] will repent of the good<\/em> that He was to give them. So in place of receiving God\u2019s blessing, they will receive God\u2019s curse.<\/p>\n

Numbers 23:19<\/a> states that God is not a man that he should repen<\/span>t, so why do these verses speak of God \u201crepenting\u201d? There is a principle that was always in the plan of God and that principle is that God acts differently toward men when they turn from disobedience to obedience. So in reality, there is no change of<\/span> mind in God, but a change of God\u2019s dealings with man in keeping with the change in man\u2019s conduct. From a human perspective, it would appear that God has changed his mind, but from the divine perspective, there has been no change of mind whatsoever. God is simply changing His way of dealing with the situation based upon man\u2019s repentance. The whole thing was part of God\u2019s plan to begin with. So God\u2019s mind did not change, it just appears that way f<\/span>rom the human perspective. If a nation repents, they receive one type of dealing from God. If they do not, then they receive another type of dealing from God. So God may wish good for a nation, but if they are sinful and are evil, then God will decree evil against that nation. If they repent, God will decree good.<\/span><\/span><\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Application\u2014Jeremiah 18:11\u201312<\/a><\/p>\n

Now therefore, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus says Jehovah: Behold, I frame evil against you, and devise a device aga<\/em><\/span>inst you: return ye now every one from his evil way, and amend your ways and your doings. But they say, It is in vain; for we will walk after our own devices, and we will do every one after the stubbornness of his evil heart.<\/em><\/span><\/p>\n

God\u2019s decree in verse 11<\/a> is that He has framed calamity against them. Just as the potter has framed something for the clay, so God has framed something for the nation. What h<\/span>e has framed is an evil calamity against them. That is God\u2019s decree. Yet there is a call for repentance for that decree is conditional: return ye now every one from his evil way, and amend your ways a<\/em><\/span>nd your doings<\/em>. If Israel had responded and repented God would have decreed something other than calamity.<\/p>\n

In verse 12<\/a>, the problem was that Israel did not repent and Israel\u2019s response was that it was<\/span> in vain<\/em>. They claimed that it was too late; they had already chosen their path and they had to walk in it. They had already made their choice and deceived themselves into believing that this choice w<\/span>as irreversible. The choice\u2019s being irreversible meant they now had to walk after<\/em> [their] own devices \u2026 every one after the stubbornness of his evil heart.<\/em> By so doing, they were condemning themselves<\/span> to the very judgment that Jeremiah had been dealing with: the coming destruction by the Babylonian Empire.<\/p>\n

The rest of chapter 18<\/a> details these points further. Verses 13\u201317<\/a> give a specific applicatio<\/span>n to Judah. Verses 18\u201323<\/a> show how evil Judah had become and the wrong path they had chosen because they plotted against Jeremiah\u2019s life.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>IV. The Broken Bottle\u2014Jeremiah 19:1\u201320:18<\/a><\/p>\n

The fourth symbolic action itself is found in Jeremiah 19:1\u201315<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Symbolic Action\u2014Jeremiah 19:1\u20132<\/a><\/p>\n

Thus said Jehovah, Go, and buy a potter\u2019s earthen bottle, and take of the elders of the people, and of the elders of the priests; and go forth unto the valley of<\/em><\/span> the son of Hinnom, which is by the entry of the gate Harsith, and proclaim there the words that I shall tell you.<\/em><\/p>\n

Jeremiah was told to do four things. First, he was to: Go, and buy a potter\u2019s earthen<\/em><\/span> bottle<\/em>. Secondly, he was then to take with him two groups of leaders of the people: the civil leaders and the religious leaders. Thirdly, he was to go down into the valley of the son of Hinnom by the<\/em><\/span> Harsith<\/em> Gate, \u201cthe gate of the potsherds,\u201d which was probably the same as what is now known as the Dung Gate. And fourthly, he was to proclaim there the words that I shall tell you<\/em>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Interpretation\u2014Jeremiah 19:3\u20139<\/a><\/p>\n

God then told Jeremiah what he was to say and he was to declare three things.<\/p>\n

First, there was a declaration of God\u2019s intention in verse 3<\/a>: and say, Hear ye the w<\/em><\/span>ord of Jehovah, O kings of Judah, and inhabitants of Jerusalem: Thus said Jehovah of hosts, the God of Israel, Behold, I will bring evil upon this place, which whosoever hears, his ears shall tingle.<\/em><\/p>\n

<\/span>Jeremiah was to point out to the kings of Judah and<\/em> [to the] inhabitants of Jerusalem<\/em> that He would bring evil upon this place, which whosoever hears, his ears shall tingle.<\/em> The word kings<\/em> is plural b<\/span>ecause He was addressing the whole dynasty of David.<\/p>\n

Secondly, there was a declaration of the sins of Israel in verses 4\u20135<\/a>: Because they have forsaken me, and have estranged this place, and have burne<\/em><\/span>d incense in it unto other gods, that they knew not, they and their fathers and the kings of Judah; and have filled this place with the blood of innocents, and have built the high places of Baal, to burn their sons in the fire for burnt-offerings unto Baal; which I commanded <\/em><\/span>not, nor spake it, neither came it into my mind.<\/em><\/p>\n

They had forsaken God, they had estranged this place, and have burned incen<\/em><\/span>se in it unto other gods, that they knew not, they and their fathers and the kings of Judah<\/em>; their fathers did it, and now they were doing it. Also, they had filled this place with the blood of innoce<\/em><\/span>nts<\/em>, which is a reference to human sacrifices that were being practiced in this section of the Valley of Hinnom (2 Kg. 21:16<\/a>). Finally, they had built the high places of Baal, to burn their<\/em> [children]<\/span> in the fire for burnt-offerings \u2026 which I commanded not<\/em>, \u201cspake not, and thought not.\u201d So for these reasons God was going to bring the evil<\/em> described in verse 3<\/a>.<\/p>\n

Third, there was the declaration of t<\/span>he judgment on Topheth in verses 6\u20139<\/a>: therefore, behold, the days come, said Jehovah, that this place shall no more be called Topheth, nor The valley of the son of Hinnom, but The valley of Slaughter.<\/em><\/span> And I will make void the counsel of Judah and Jerusalem in this place; and I will cause them to fall by the sword before their enemies, and by the hand of them that seek their life: and their dead bodies will I give to be food for the birds of the heavens, and for the beasts of the earth. And I will make this city an astonishment, and a hissing; every one tha<\/em><\/span>t passes thereby shall be astonished and hiss because of all the plagues thereof. And I will cause them to eat the flesh of their sons and the flesh of their daughters; and they shall eat every one the flesh of his friend, in the siege and in the distress, wherewith their enemies, and they that seek their life, shall distress them.<\/em><\/span><\/span><\/p>\n

He begins by pointing out a future change of names in verse 6<\/a>: behold, the days come<\/em>. Putting it into th<\/span>e prophetic future, Jeremiah predicts that the old names would be changed. It would no longer be referred to as Topheth, nor The valley of the son of Hinnom<\/em>. The Valley of Hinnom is the valley that co<\/span>mes by the west and the south walls of Jerusalem. One small section of the Valley of Hinnom was known as Topheth<\/em>. It was in this section that human sacrifices were practiced. But now, as a result of G<\/span>od\u2019s divine judgment, it will no longer be referred to as Topheth<\/em> nor as the Valley of Hinnom, but the Valley of Haharagah or The valley of Slaughter.<\/em><\/p>\n

In verse 7<\/a>, there will be massive deaths of the i<\/span>nhabitants of the Land for God intended to make null and void the counsel of Judah and Jerusalem in this place. This place is Topheth<\/em> and the counsel<\/em> was their idolatrous centers. God said: I will cau<\/em><\/span>se them to fall by the sword before their enemies, and by the hand of them that seek their life: and their dead bodies will I give to be food for the birds of the heavens, and for the beasts of the earth.<\/em><\/span><\/p>\n

In verse 8<\/a>, Jerusalem was to become an astonishment, and a hissing<\/em>. Those who passed by would hiss because of all the plagues thereof.<\/em><\/p>\n

In verse 9<\/a>, the result of the siege of Jerusalem is that the<\/span>y would eat the flesh of their<\/em> [children] and friends, and Babylon would kill many of them.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Judgments on Topheth\u2014Jeremiah 19:10\u201313<\/a><\/p>\n

Then shall you break the bottle in the sight of the men that go with you, and shall say unto them, Thus said Jehovah of hosts: Even so will I break this p<\/span>eople and this city, as one breaks a potter\u2019s vessel, that cannot be made whole again; and they shall bury in Topheth, till there be no place to bury. Thus will I do unto this place, says Jehovah, and to the inhabitants thereof, even making this city as Topheth: and the houses of Jerusalem, and the houses of the kings of Judah, which are defiled, shall<\/span> be as the place of Topheth, even all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink-offerings unto other gods.<\/span><\/p>\n

He is told in verse 10<\/a> to break the bottle in the sight of the men that g<\/em><\/span>o with you<\/em>.<\/p>\n

In verses 11\u201313<\/a>, the interpretation of the breaking of the bottle is threefold. First in verse 11a<\/a>, the city<\/em> and the people<\/em> are to be broken as one breaks a potter\u2019s vessel and, as no one <\/span>can make that vessel whole again, even so no man will be able to make the nation whole again. Secondly in verse 11b<\/a>, there will be a burying in Topheth<\/em>. In the very place where human sacrifices were p<\/span>racticed, a day would come when they will bury, and bury, and bury in Topheth<\/em>, until there will be no more room to bury. Thirdly in verses 12\u201313<\/a>, all things will become like Topheth which includes: Je<\/span>rusalem, its inhabitants \u2026 the houses of Jerusalem, and the houses of the kings of Judah.<\/em> It was from the roofs of Jerusalem that they burned incense unto all the host of heaven and have poured out th<\/em><\/span>eir drink-offerings unto other gods<\/em> (2 Kg. 23:12<\/a>; Jer. 32:29<\/a>; Zeph. 1:5<\/a>).<\/p>\n<\/div>\n<\/div>\n

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D. The Conclusion\u2014Jeremiah 19:14\u201315<\/a><\/p>\n

Then came Jeremiah from Topheth, whither Jehovah had sent him to prophesy; and he stood in the court of Jehovah\u2019s house, and said to all the people: Thus says Jehov<\/em>ah of hosts, the God of Israel, Behold, I will bring upon this city and upon all its towns all the evil that I have pronounced against it; because they have made their neck stiff, that they may not hear my words.<\/em><\/p>\n

In verse 14<\/a>, the conclusion is to take place at a certain spot; from Topheth<\/em>, where the prophecy of verses 1\u201313<\/a> was given, Jeremiah is to go back into the city, into the Temple Compound, into the court of Jehovah\u2019s house<\/em> and repeat the message to all the people<\/em> as he gave it earlier to the leaders.<\/p>\n

In verse 15<\/a>, the message is the message of judgment. The reason is that they had made t<\/em>heir neck stiff<\/em>, [so] that they may not hear<\/em> [the] words<\/em>. But as the broken bottle is shattered to pieces, even so God will shatter the kingdom of Judah.<\/p>\n<\/div>\n<\/div>\n

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E. Jeremiah 20:1\u201318<\/a><\/p>\n

Chapter 20<\/a> is a continuation of the events of chapter 19<\/a> and this will be summarized.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Rejection of Jeremiah\u2019s Message\u2014Jeremiah 20:1\u20136<\/a><\/p>\n

These verses record the rejection of Jeremiah\u2019s message. In verses 1\u20132<\/a>, Jeremiah was imprisoned, but after spending the night in the stocks<\/em> he wa<\/span>s released in verse 3<\/a>. In verse 4<\/a>, the one who instigated the arrest was now under divine judgment and he was destined to become a terror<\/em>. In verse 5<\/a>, the wealth of Jerusalem was destined to become a <\/span>spoil for the Babylonians. As for the instigator, in verse 6<\/a> he and his house will go into Babylon and will die in captivity, never to return home again. The record of the fulfillment of this prophecy<\/span> is in Jeremiah 29:25\u201326<\/a>, which records that a new person had the office of the instigator of Jeremiah\u2019s arrest.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. Jeremiah\u2019s Lamentation Recorded\u2014Jeremiah 20:7\u201318<\/a><\/p>\n

We have Jeremiah\u2019s lamentation in these verses. It starts out with a prayer of despair in verses 7\u201310<\/a>. Nevertheless, God remains Jeremiah\u2019s trust in<\/span> verses 11\u201313<\/a>. Because he feels so emotionally distressed over the events that are going to happen to his people, the section ends in verses 14\u201318<\/a>, with Jeremiah cursing the day of his birth.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>V. The Yoke\u2014Jeremiah 27:1\u201322<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Message to Foreign Ambassadors\u2014Jeremiah 27:1\u201311<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Symbolic Action\u2014Jeremiah 27:1\u20133<\/a><\/p>\n

In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word unto Jeremiah from Jehovah, saying, Thus said Jehovah to me: Make you<\/em><\/span> bonds and bars, and put them upon your neck; and send them to the king of Edom, and to the king of Moab, and to the king of the children of Ammon, and to the king of Tyre, and to the king of Sidon, by the hand of the messengers that come to Jerusalem unto Zedekiah king of Judah.<\/em><\/span><\/p>\n

The specific symbolic action is to make bonds and bars<\/em> and put them upon<\/em> his neck<\/em>. Both of the words for bonds<\/em> and bars<\/em><\/span> are plural. That could be interpreted in one of two ways. First, there may have been several bonds and bars, equaling one yoke. That is supported by the fact that he was told to put it on his neck. O<\/span>n the other hand, he may have been asked to make several yokes with several bonds<\/em> and bars<\/em>. This second view is supported by the fact that it was to be sent to several kings. The best solution is that<\/span> it was several yokes made for the Gentile kings, but also one for Jeremiah for the sixth symbolic act in chapter 28<\/a>. These yokes, which Jeremiah is to put upon his neck, are to be sent to five differ<\/span>ent kings. They had sent messengers to Jerusalem to inspire a revolt against Babylon.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Interpretation\u2014Jeremiah 27:4\u201311<\/a><\/p>\n

The ambassadors are charged with a message to their masters, their kings, in verse 4<\/a>: and give them a charge unto their masters, saying, Thus says Jehovah of hos<\/em><\/span>ts, the God of Israel, Thus shall ye say unto your masters.<\/em><\/p>\n

These messengers<\/em> of various kings had come to Jerusalem to conspire and to organize a revolt against Babylon. Jeremiah made a yoke to be del<\/span>ivered to each king and gave them to each ambassador. He made one for himself as well, which he wore.<\/p>\n

God\u2019s sovereignty is pointed out in two ways in verse 5<\/a>: I have made the earth, the men and the be<\/em><\/span>asts that are upon the face of the earth, by my great power and by my outstretched arm; and I give it unto whom it seems right unto me.<\/em><\/p>\n

First, God is the Creator: I have made the earth.<\/em> He made that w<\/span>hich inhabits the earth, both man and beast by<\/em> [His] great power and by<\/em> [His] outstretched arm<\/em>. Secondly, God has a prerogative in that He has the right to give whatever territory to whomever He wants<\/span>, as it seems right to Him.<\/p>\n

God\u2019s choice for this period of time is given in verse 6<\/a>: And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant; and the beas<\/em><\/span>ts of the field also have I given him to serve him.<\/em><\/p>\n

God had given all these lands<\/em> [to] \u2026 Nebuchadnezzar \u2026 my servant<\/em>. God had given to him the beasts of the<\/em> [earth] to serve him.<\/em> For a period of time,<\/span> by divine authority, the political authority over the world was given to Babylon. Wherever Babylon wished to exercise this authority, it would succeed.<\/p>\n

The duration of Babylonian supremacy is stated <\/span>in verse 7<\/a>: And all the nations shall serve him, and his son, and his son\u2019s son, until the time of his own land come: and then many nations and great kings shall make him their bondman.<\/em><\/p>\n

Nations were t<\/span>o serve the king of Babylon, his son, and his grandson; in other words, a total of three generations. His grandson, Belshazzar, was the last king of Babylon. They were to serve these kings until the t<\/em><\/span>ime of<\/em> [their] own land<\/em> [was] come. The time of<\/em> [their] own land<\/em> came in 536 b.c., when the authority of rule was taken from Babylon and given to the Medes and the Persians. But as long as God willed <\/span>Babylon to be supreme, it was the responsibility of all other nations to submit to that supremacy. It is pointed out in verse 7b<\/a> that the time will come when the Babylonian Empire will end and then gr<\/em><\/span>eat kings<\/em> will make Babylonians their bondmen. These great kings<\/em> who subjugated Babylonia were Cyrus of Persia and Darius the Mede.<\/p>\n

God warns the nations against disobedience in verse 8<\/a>: And it shall <\/em><\/span>come to pass, that the nation and the kingdom which will not serve the same Nebuchadnezzar king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, says J<\/em><\/span>ehovah, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand.<\/em><\/p>\n

Since for now Babylon<\/em> was supreme, God issued a threat to any nation that fai<\/span>led to submit willingly to her. If they did not serve the king of Babylon, and put their neck under the yoke of the king of Babylon<\/em>, He will punish that nation until they were consumed by the king of <\/span>Babylon\u2019s hands. God would consume them by the triad of the sword, \u2026 the famine, and \u2026 the pestilence.<\/em><\/p>\n

God warns against false prophets in verses 9\u201310<\/a>: But as for you, hearken <\/em>ye not to your prophets,<\/em><\/span> nor to your diviners, nor to your dreams, nor to your soothsayers, nor to your sorcerers, that speak unto you, saying, Ye shall not serve the king of Babylon: for they prophesy a lie unto you, to remove you far from your la<\/em><\/span>nd, and that I should drive you out, and ye should perish.<\/em><\/p>\n

All of these nations had their own false prophets telling them that this revolt would succeed. So a specific admoniti<\/span>on is given to Zedekiah not to listen to the various categories of false prophets listed in verse 9<\/a>: prophets, diviners, dreams, soothsayers, and sorcerers<\/em> because of their false messages. In verse 10<\/a><\/span>: for they prophesy a lie<\/em> and if he listened to them, the end result will be that God will remove<\/em> [him] far from<\/em> [his] land<\/em>.<\/p>\n

Next, God gives a promise to the nation that obeys the warning in verse 11<\/a>:<\/span> But the nation that shall bring their neck under the yoke of the king of Babylon, and serve him, that nation will I let remain in their own land, says Jehovah; and they shall till it, and dwell there<\/em><\/span>in.<\/em><\/p>\n

If they obey, they will be able to remain in their own land<\/em> and not have to go into captivity<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Message to Zedekiah\u2014Jeremiah 27:12\u201315<\/a><\/p>\n

And I spoke to Zedekiah king of Judah according to all these words, saying, Bring your necks under the yoke of the king of Babylon, and serve him and his p<\/span>eople, and live. Why will ye die, you and your people, by the sword, by the famine, and by the pestilence, as Jehovah has spoken concerning the nation that will not serve the king of Babylon? And hearken not unto the words of the prophets that speak unto you, saying, Ye shall not serve the king of Babylon; for they prophesy a lie unto you. For I have no<\/span>t sent them, says Jehovah, but they prophesy falsely in my name; that I may drive you out, and that ye may perish, ye, and the prophets that prophesy unto you.<\/span><\/p>\n

What Zedekiah must do in verse 12<\/a> is to submit to the yoke of the king of Babylon, an<\/em><\/span>d serve him<\/em>. If he does, he will survive on his throne. But the result of disobedience in verse 13<\/a> will be that he and his people will die as the Gentile nations will die by the triad of the sword, \u2026 <\/em><\/span>the famine, \u2026 and the pestilence<\/em>. In verses 14\u201315<\/a>, he again admonished the king not to listen to the false prophets, because they prophesy a lie<\/em>. If Zedekiah listened to that lie, he will be driven ou<\/span>t of the Land.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Message to the Priests and the People\u2014Jeremiah 27:16\u201322<\/a><\/p>\n

Also I spoke to the priests and to all this people, saying, Thus says Jehovah: Hearken not to the words of your prophets that prophesy un<\/span>to you, saying, Behold, the vessels of Jehovah\u2019s house shall now shortly be brought again from Babylon; for they prophesy a lie unto you. Hearken not unto them; serve the king of Babylon, and live: wherefore should this city become a desolation? But if they be prophets, and if the word of Jehovah be with them, let them now make interce<\/span>ssion to Jehovah of hosts, that the vessels which are left in the house of Jehovah, and in the house of the king of Judah, and at Jerusalem, go not to Babylon. For thus says Jehovah of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that are left in this city, which Nebuchadnezzar king of Babylon took not, when he carried away captive Jeconiah <\/span><\/span>the son of Jehoiakim, king of Judah, from J<\/span>erusalem to Babylon, and all the nobles of Judah and Jerusalem; yea, thus says Jehovah of hosts, the God of Israel, concerning the vessels that are left in the house of Jehovah, and in the house of the king of Judah, and at Jerusalem: They sha<\/span>ll be carried to Babylon, and there shall they be, until the day that I visit them, says Jehovah; then will I bring them up, and restore them to this place.<\/p>\n

<\/span>The message is twofold. First in verses 16\u201318<\/a>, they are warned against listening to the false prophets. Secondly in verses 19\u201322<\/a>, if they fail to obey, the remaining vessels of the House of God will a<\/span>lso be taken away into Babylonia.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>VI. The Breaking of the Yoke\u2014Jeremiah 28:1\u201317<\/a><\/p>\n

This sixth symbolic action is actually a carry-over from the previous act. Jeremiah had been told to make yokes and send them to the kings of the surround<\/span>ing nations in order to tell them that they needed to submit to the yoke of Babylon. But Jeremiah was also told to put one of the yokes on himself and it is this yoke that is part of this symbolic action. Here Jeremiah was in conflict with Hananiah, who was one of the false prophets that Jeremiah had spoken against. This passage may be broken into four<\/span> parts.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Symbolic Action\u2014Jeremiah 28:1\u20134<\/a><\/p>\n

And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, that Hananiah the son of Azzu<\/span>r, the prophet, who was of Gibeon, spoke unto me in the house of Jehovah, in the presence of the priests and of all the people, saying, Thus speaks Jehovah of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon. Within two full years will I bring again into this place all the vessels of Jehovah\u2019s house, that Nebuchadnezzar king of <\/span>Babylon took away from this place, and carried to Babylon: and I will bring again to this place Jeconiah the son of Jehoiakim, king of Judah, with all the captives of Judah, that went to Babylon, says Jehovah; for I will break the yoke of the king of Babylon.<\/span><\/span><\/p>\n

In verse 1<\/a>, this is one prophecy that is carefully dated because of the statement made by the false prophet, Hananiah<\/em>. The year is 593 b.c. By this time, the first and second depo<\/span>rtations had taken place, but the majority of the Jews were still in the Land. Already things had been taken out of the Temple to Babylon, but the Temple itself stood intact. It was in the first and second deportations that Daniel, his thre<\/span>e friends, and Ezekiel were taken into captivity.<\/p>\n

The false prophet, Hananiah<\/em>, made a prophecy directly to Jeremiah in the presence of the priests<\/em> in the Temple<\/span> Compound. In verses 2\u20134<\/a>, the false prophecy was that the king of Babylon\u2019s<\/em> yoke would be broken in verse 2<\/a>, and that the vessels that had been taken in the first and second deportations will be retur<\/span>ned. In verse 3<\/a>, he specified that they will be returned within a two year period. Not only will the vessels return within two years, but in verse 4<\/a>, the captives will also return within two years and<\/span> that will include King Jechoniah<\/em>, and the common people.<\/p>\n<\/div>\n<\/div>\n

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B. Jeremiah\u2019s Response\u2014Jeremiah 28:5\u20139<\/a><\/p>\n

Jeremiah begins his response to Hananiah in verses 5\u20136<\/a>: Then the prophet Jeremiah said unto the prophet Hananiah in the presence of the priests, and in the prese<\/em>nce of all the people that stood in the house of Jehovah, even the prophet Jeremiah said, Amen: Jehovah do so; Jehovah perform your words which you have prophesied, to bring again the vessels of Jehovah\u2019s house, and all them of the captivity, from Babylon unto this place.<\/em><\/p>\n

The recipient of this statement is the prophet Hananiah<\/em> in verse 5<\/a>. Both Hananiah and Jeremiah are referred by the term prophet<\/em>, though one was a true prophet and one was a false prophet. This prophecy was given in the presence of the priests and \u2026 of all the people<\/em> in the Temple Compound so everyone served as a witness as to who prophesied what. In verse 6<\/a>, Jeremiah responded with the Amen<\/em>: Jehovah do so<\/em>, which is to say, \u201cMay Jehovah do all that Hananiah prophesied; that is, to bring again the vessels back to Jehovah\u2019s House and to bring the captives back from Babylon.\u201d<\/p>\n

Having said this, he then gave a warning in verse 7<\/a>: Nevertheless hear you now this word that I speak in your ears, and in the ears of all the peopl<\/em>e.<\/em><\/p>\n

Let the people take special note of what their ears hear for they are to serve as witnesses as to who will prove to be a true prophet.<\/p>\n

Jeremiah then reminded Hananiah of the words of previous prophets in verse 8<\/a>: The prophets that have been before me and before you of old prophesied against many countries, and against great kingdoms, of war, and of evil, and of pestilence.<\/em><\/p>\n

The words of previous prophets concerned many countries<\/em> and great kingdoms<\/em>; they spoke of war, and of evil, and of pestilence.<\/em> The point is that the prophecies of previous prophets agreed with Jeremiah, not with Hananiah.<\/p>\n

Then he reminded Hananiah of the test of a true prophet in verse 9<\/a>: The prophet that prophesies of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that Jehova<\/em>h had truly sent him.<\/em><\/p>\n

The prophet that prophesies of peace<\/em>, as Hananiah had done, is going contrary to preceding prophets. When the word of the prophet<\/em> did come to pass, then it can be known that that prophet had truly been sent by Jehovah. So if Hananiah\u2019s words came to pass within two years, then Hananiah is the true prophet and Jeremiah is the false prophet. But if Jeremiah\u2019s prophecies came to pass, then the tables would be turned.<\/p>\n<\/div>\n<\/div>\n

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C. Hananiah\u2019s Response\u2014Jeremiah 28:10\u201311<\/a><\/p>\n

Then Hananiah the prophet took the bar from off the prophet Jeremiah\u2019s neck, and broke it. And Hananiah spoke in the presence of all the people, saying, Thus s<\/em><\/span>ays Jehovah: Even so will I break the yoke of Nebuchadnezzar king of Babylon within two full years from off the neck of all the nations. And the prophet Jeremiah went his way.<\/em><\/p>\n

Hananiah now took the yo<\/span>ke that Jeremiah had been wearing all this time and broke it. Jeremiah had been wearing this yoke since chapter 27<\/a>, a period of four years. Then in verses 10\u201311a<\/a>, Hananiah stated that just as he had b<\/span>roken the yoke of Jeremiah, \u201ceven so will God break the yoke of Nebuchadnezzar from the neck of the nations within two years.\u201d<\/p>\n

Jeremiah\u2019s response in verse 11b<\/a> was to simply go away. He did not need t<\/span>o say any more than he had already said. It was now a matter of waiting out the two years to see whose prophecies would be fulfilled. Two years later it was proven that Hananiah was a false prophet.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. God\u2019s Response\u2014Jeremiah 28:12\u201317<\/a><\/p>\n

The Word of God came to Jeremiah in verse 12<\/a>: Then the word of Jehovah came unto Jeremiah, after that Hananiah the prophet had broken the bar from off the neck of t<\/em><\/span>he prophet Jeremiah, saying.<\/em><\/p>\n

After Hananiah broke the bar<\/em> that had been on Jeremiah\u2019s neck, God predicted that the yoke would turn from wood to iron in verse 13<\/a>: Go, and tell Hananiah, saying, Thus sa<\/em><\/span>ys Jehovah: You have broken the bars of wood; but you have made in their stead bars of iron.<\/em><\/p>\n

Jeremiah stated to Hananiah that he had broken bars of wood<\/em> but that he had replaced them with bars of iron<\/em><\/span>. By breaking the wooden bar, he was imposing a heavier yoke upon the people as a sequel to the revolt they were being incited to. Because of the rebellion being led by false prophets like Hananiah, t<\/span>he yoke of wood would be exchanged with a yoke of iron.<\/em><\/p>\n

The message is repeated in verse 14<\/a>: For thus says Jehovah of hosts, the God of Israel: I have put a yoke of iron upon the neck of all these nat<\/em><\/span>ions, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him: and I have given him the beasts of the field also.<\/em><\/p>\n

God then repeated His message about Nebuchadnezzar: all of these <\/span>nations were given to Nebuchadnezzar<\/em> and Hananiah\u2019s prophecy is false.<\/p>\n

Then God gave a message to Hananiah personally in verses 15\u201316<\/a>: Then said the prophet Jeremiah unto Hananiah the prophet, Hear no<\/em><\/span>w, Hananiah: Jehovah has not sent you; but you make this people to trust in a lie. Therefore thus says Jehovah, Behold, I will send you away from off the face of the earth: this year you shall die, because you have spoken rebellion against Jehovah.<\/em><\/span><\/p>\n

He first pointed out Hananiah\u2019s sin in verse 15<\/a>: that God did not send him so what he prophesied in the name of God was a lie.<\/em> God pronounced a judgmen<\/span>t on Hananiah in verse 16<\/a>: that He would send Hananiah away from off the face of the earth<\/em> and he would die in that year, because by being a false prophet, he had spoken rebellion against Jehovah.<\/em> Fal<\/span>se prophecy is rebellion.<\/p>\n

Hananiah\u2019s death is given in verse 17<\/a>: So Hananiah the prophet died the same year in the seventh month.<\/em><\/p>\n

Hananiah died two months later in the seventh month<\/em>, and this authenti<\/span>cated Jeremiah\u2019s prophetic office. When Nebuchadnezzar was not destroyed two years later, it proved Hananiah to be a false prophet.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>VII. Hanamel\u2019s Field\u2014Jeremiah 32:1\u201333:26<\/a><\/p>\n

The seventh symbolic action deals specifically with the restoration of Judah and Jerusalem.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Symbolic Action\u2014Jeremiah 32:1\u201344<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Purchase of the Field\u2014Jeremiah 32:1\u20135<\/a><\/p>\n

These verses give the occasion for the purchase. In verse 1<\/a>, the specific date corresponds to 588\u2013587 b.c., which was only one to two years before Jerusale<\/span>m was destroyed and the Land devastated. Already, Nebuchadnezzar had begun his invasion and a second siege of Jerusalem (Jer. 39:1<\/a>; 52:4<\/a>).<\/p>\n

According to verse 2<\/a>: Now at that time the king of Babylon\u2019s <\/em><\/span>army was besieging Jerusalem; and Jeremiah the prophet was shut up in the court of the guard, which was in the king of Judah\u2019s house.<\/em><\/p>\n

The siege of Jerusalem was later temporarily lifted in order for t<\/span>he Babylonians to cut off a threat from the Egyptians. Jeremiah was in prison during the lifting of the siege and he remained in prison until the city was taken.<\/p>\n

In verse 3<\/a>, the reason for his impriso<\/span>nment was because Jeremiah predicted that Jerusalem would be given into the hand of the king of Babylon<\/em>, and made a specific prediction concerning Zedekiah, the last king, in verses 4\u20135<\/a> that he would <\/span>be captured, would go into captivity, and would not succeed in his revolt against Babylon.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. God\u2019s Command\u2014Jeremiah 32:6\u20138<\/a><\/p>\n

At this point, God gave Jeremiah a command. The Word of God again came to Jeremiah in verse 6<\/a>, and he is given a short-term prophecy in verse 7<\/a>: Hanamel, the son of Sh<\/em><\/span>allum<\/em>, his uncle would come to him. Hanamel, the first cousin of Jeremiah, would ask him to buy his field which was in Anathoth, since the right of redemption was Jeremiah\u2019s. Apparently, Hanamel was t<\/span>rying to get rid of his land holdings in order to get cash and so be able to move more freely, realizing that the doom had arrived. The first right goes to a kinsman such as Jeremiah.<\/p>\n

In fulfillment o<\/span>f God\u2019s prophecy in verse 7<\/a>, Hanamel did come and said in verse 8<\/a>: Buy my field, I pray you, that is in Anathoth, which is in the land of Benjamin; for the right of inheritance is yours, and the redem<\/em><\/span>ption is yours; buy it for yourself.<\/em><\/p>\n

Then Jeremiah knew clearly that this was the will of God and he recognized it as a command from God to purchase the field.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Details of the Purchase\u2014Jeremiah 32:9\u201312<\/a><\/p>\n

The purchase of the field then follows with all of the details of the procedure for purchase as it was carried out in that day. The price was agreed upo<\/span>n in verse 9<\/a>, which shows how little the land was worth; it was a very devalued price as a result of the invasion. There was then the signing of the deed in verse 10<\/a>, and the filing of the deed in ver<\/span>ses 11\u201312<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Interpretation\u2014Jeremiah 32:13\u201315<\/a><\/p>\n

In verses 13\u201314<\/a>, Baruch, Jeremiah\u2019s secretary, was told to take the deeds of purchase and put them inside an earthen vessel<\/em>, the kind of vessel that the Dead Se<\/span>a Scrolls were found in. This way they would be preserved for a long time just as the Dead Sea Scrolls were preserved. Then in verse 15<\/a>, is the interpretation itself: For thus says Jehovah of hosts, t<\/em><\/span>he God of Israel: Houses and fields and vineyards shall yet again be bought in this land.<\/em><\/p>\n

Although the land was being devastated by the Babylonians, a day was coming when the houses and the fields wou<\/span>ld once again be inhabited and worked on. So this purchase was actually a test of faith of God\u2019s promise. Buying land, which was of little value at this time, was something that Jeremiah was asked to do. He was willing to spend money on the faith that, in the future, this land would again become valuable. Tha<\/span>t is the interpretation of this symbolic lesson.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. Jeremiah\u2019s Prayer and God\u2019s Answer\u2014Jeremiah 32:16\u201344<\/a><\/p>\n

In verses 16\u201325<\/a>, Jeremiah prayed for a further elaboration. He wanted to know exactly why God had asked him to spend money on a land that is of <\/span>such little value.<\/p>\n

In verses 26\u201344<\/a> God gave the answer. He first pointed out in verses 26\u201335<\/a> that, yes, the land was going to be devastated. He detailed the coming destruction of Jerusalem and spelled<\/span> out the reason: the sins of Jerusalem.<\/p>\n

Then in verses 36\u201344<\/a>, He predicted a future and final restoration of the city. The very city that God had smitten, He would someday rebuild in verse 36<\/a>. There w<\/span>ill be a world-wide regathering of the Jews in verse 37<\/a>; they will again be God\u2019s people in verse 38<\/a>; they will be saved in verse 39<\/a>; this will be on the basis of the New Covenant in verse 40<\/a>; they wi<\/span>ll have future blessings in verse 41<\/a>; there will be a reversal of their past curses in verse 42<\/a>; He intends to bless the Land and the Land will someday become valuable again because the fields will ag<\/span>ain be bought in verses 43\u201344<\/a>.<\/p>\n<\/div>\n<\/div>\n

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D. The Explanation\u2014Jeremiah 33:1\u201326<\/a><\/p>\n

Chapter 33:1\u201326<\/a> is a more detailed explanation of the symbolic action of buying the field in Anathoth. This chapter makes four major points.<\/p>\n

First in verses 1\u20139<\/a>, Jerusalem will be restored and rebuilt and will once again be a blessing. All of its sins will be forgiven and God will return the blessings to Jerusalem.<\/p>\n

Secondly in verses 10\u201311<\/a>, there will be the return of peace and joy to Jerusalem. Whereas in the past, in verse 10<\/a> Jerusalem suffered divine judgment, in the future Jerusalem will suffer divine blessing in verse 11<\/a>. So, once again, there will be heard in the streets of Jerusalem: the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say, Give thanks to Jehovah of hosts, for J<\/em>ehovah is good, for his lovingkindness endures forever.<\/em><\/p>\n

Thirdly in verses 12\u201313<\/a>, the flocks will flourish throughout the Land and that, too, would make the Land valuable.<\/p>\n

Fourthly in verses 14\u201326<\/a>, there is a reconfirmation of the Davidic Covenant and the Levitical Priesthood in relationship to three things. First in verses 14\u201318<\/a>, it is in relation to Jerusalem. The dynasty of David will someday be restored to Jerusalem and so will the Levitical Priesthood. Secondly in verses 19\u201322<\/a>, in relation to covenant, God\u2019s covenant with David will assure the fulfillment of the Davidic Covenant and God\u2019s promises to Aaron will ensure the fulfillment of the promises made to the Levitical Priesthood. Thirdly in verses 23\u201326<\/a>, in relation to perpetuity, as it is impossible for any man to break up the divine order and to violate the laws of the universe, even so God\u2019s covenant with David and God\u2019s covenant with the Tribe of Levi cannot be broken. Both the House of David and the House of Levi will always have descendants.<\/p>\n<\/div>\n<\/div>\n

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VIII. The Rechabites\u2014Jeremiah 35:1\u201319<\/a><\/p>\n

This chapter can be divided into three divisions.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Symbolic Action\u2014Jeremiah 35:1\u201311<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. God\u2019s Command\u2014Jeremiah 35:1\u20132<\/a><\/p>\n

Jeremiah was commanded to go down to the house of the Rechabites<\/em>, who were a branch of the Kenites. The Kenites were the family of the father-in-law of Moses (Judg. 1:<\/span>16<\/a>; 4:11<\/a>, 17<\/a>; 5:24<\/a>; 1 Sam. 15:6<\/a>; 1 Chr. 2:55<\/a>). Jeremiah was to speak the Word of Jehovah and to bring the family of the Rechabites to the Temple Compound. The symbolic action was to be public. Jeremia<\/span>h was to offer them wine to drink.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. Jeremiah\u2019s Obedience\u2014Jeremiah 35:3\u20135<\/a><\/p>\n

In these verses, Jeremiah carried out his commission. In verse 3<\/a>, he gathered members of the Rechabites, particularly one family who happened to be the leader o<\/span>f the community along with his brethren<\/em>, the rest of the house, and all of his sons<\/em>. It was representative of the Rechabites, but it is a sizable number of representatives. In verse 4<\/a>, he took them to<\/span> the Temple Compound, as he was commanded to do. In verse 5<\/a>, he offered them wine to drink, as he was commanded to do: and I set before the sons of the house of the Rechabites bowls full of wine, and <\/em><\/span>cups; and I said unto them, Drink ye wine.<\/em><\/p>\n

These were large bowls of wine and cups were given to draw the wine from the bowls. So at this point, Jeremiah had fulfilled his commission: he had brought t<\/span>he Rechabites into the Temple Compound and offered them wine to drink.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Vow of the Rechabites\u2014Jeremiah 35:6\u20137<\/a><\/p>\n

The Rechabites<\/em> refused to drink the wine. The reason was the vow of the Rechabites<\/em>. They refused by saying in verse 6<\/a>: We will drink no wine; for Jonadab t<\/em><\/span>he son of Rechab, our father, commanded us, saying<\/em>, \u201cnot to drink wine, not to build houses, not to sow seed, not to have or plant vineyards, not to dwell in houses, but to dwell in tents.\u201d Jonadab si<\/span>ded with Jehu against the house of Ahab and against the worship of Baal (2 Kg. 10:15\u201324<\/a>). He was not a Jew, but a Gentile who lived among Jews, and he worshipped the true God.<\/p>\n

He had told his descenda<\/span>nts to take a vow that was to be a perpetual vow and this vow consisted of five elements. First, they were not to drink any wine. Secondly in verse 7<\/a>, they were to build no houses. Thirdly, they were <\/span>not to sow seed. Fourthly, they were not to have or to plant vineyards. And fifth, they were to dwell in tents<\/em>, to have a nomadic existence. The reason that he asked them to take this vow was: that ye<\/em><\/span> may live many days in the land wherein ye sojourn<\/em>. The Hebrew word translated as sojourn<\/em> meant that they were \u201cresident aliens.\u201d Because they were non-Jews or resident aliens in the Land, it was wise<\/span> for them not to build permanent housing, but to have a nomadic existence. In this way, they could easily move at will in case of any problems or prejudices. This vow had been kept for 250 years.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>4. The Obedience of the Rechabites\u2014Jeremiah 35:8\u201310<\/a><\/p>\n

The speaker for the Rechabites pointed out they had been obedient to the vow. Verse 8<\/a> states: And we have obeyed the voice of Jonadab the son of Rec<\/em><\/span>hab, our father, in all that he charged us, to drink no wine all our days, we, our wives, our sons, or our daughters.<\/em><\/p>\n

They did not build houses to live in, they did not own vineyards, they did not pla<\/span>nt seeds or trees, and they had been living in tents for the past 250 years and had kept the command of their ancestor.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>5. The Status of the Rechabites\u2014Jeremiah 35:11<\/a><\/p>\n

However, they were now living within the city of Jerusalem. When Nebuchadnezzar invaded the Land the first time in 606\u2013605 b.c., they entered Jerusalem t<\/span>emporarily for safety from the army of the Chaldeans. So they were living in Jerusalem, but they looked upon this dwelling as temporary, until the danger subsided.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Interpretation\u2014Jeremiah 35:12\u201317<\/a><\/p>\n

The Word of Jehovah again came to Jeremiah in verse 12<\/a> and then came the object lesson in verse 13<\/a>. The recipients of the lesson were not Jeremiah nor the Recha<\/span>bites, but the men of Judah and the inhabitants of Jerusalem<\/em> who had observed this symbolic action, which was done publicly in the Temple Compound. God raised the question: Will ye not receive instruc<\/em><\/span>tion to hearken to my words?<\/em><\/p>\n

The point of the lesson is that the faithfulness of the Rechabites to a vow is in contrast with the unfaithfulness of Judah. Jeremiah was not commending their nomadic life<\/span>style nor was he commending their various abstentions, but their faithfulness to a vow.<\/p>\n

In verses 14\u201315<\/a>, he made a contrast between the Rechabites and Judah. On one hand, the faithfulness of the Recha<\/span>bites is in verse 14a<\/a>: The words of Jonadab the son of Rechab, that he commanded his sons, not to drink wine, are performed; and unto this day they drink none, for they obey their father\u2019s commandment<\/em><\/span>.<\/em><\/p>\n

The expression unto this day<\/em> covers a period of 250 years. On the other hand, in verses 14b\u201315<\/a> in contrast to the Rechabites the unfaithfulness of Judah is seen in two ways: first in verse 14b<\/a>, the <\/span>rejection of the prophets of the past; and secondly, the rejection of the contemporary prophets such as Jeremiah in verse 15<\/a>. Unlike the Rechabites who did harken to their ancestor, Judah had not incl<\/span>ined its ear and had not hearkened.<\/p>\n

So because of the contrast between the faithfulness of the Rechabites and the faithlessness of the kingdom of Judah, Judah was under judgment. The basis of this jud<\/span>gment is in verse 16<\/a>: Forasmuch as the sons of Jonadab the son of Rechab have performed the commandment of their father which he commanded them, but this people have not hearkened unto me.<\/em><\/p>\n

The judgmen<\/span>t was upon Judah and Jerusalem and the content was that all the evil<\/em> [all the calamity] \u2026 pronounced against them<\/em> will come to pass in verse 17<\/a>. All of the prophesies of both previous prophets and Jer<\/span>emiah will be fulfilled. The reason is: because I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Promise to the House of the Rechabites\u2014Jeremiah 35:18\u201319<\/a><\/p>\n

In verse 16<\/a>, the basis of the promise was their obedience and faithfulness to a vow. Because of that obedience the blessing will come in<\/span> verse 19<\/a>: Jonadab the son of Rechab shall not want a man to stand before me for ever.<\/em><\/p>\n

There are several aspects to this promise. First, they shall not want<\/em> means that the Rechabites will always have <\/span>descendants and even today there are the descendants of the Rechabites. Secondly, they will stand before me<\/em>, which is an expression that deals with priestly service (Deut. 10:8<\/a>). The content of the pr<\/span>omise is that the house of the Rechabites will always have descendants who will be among the elect, and will be believers. Members of the Rechabites will be among the priests in the Millennial Temple. According to <\/span>Isaiah 66:18\u201321<\/a>, there will be Gentile priests in the Kingdom and members of the House of the Rechabites will be among them.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>IX. The Hidden Stones\u2014Jeremiah 43:8\u201313<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Symbolic Action\u2014Jeremiah 43:8\u20139<\/a><\/p>\n

The ninth symbolic action takes place at a time when Jeremiah was no longer in the Land, but was forced to go down into Egypt. This symbolic action prophesies th<\/span>e Babylonian conquest of Egypt.<\/p>\n

Verses 8\u20139<\/a> contain the symbolic action itself: Then came the word of Jehovah unto Jeremiah in Tahpanhes, saying, Take great stones in your hand, and hide them in mortar<\/em><\/span> in the brickwork, which is at the entry of Pharaoh\u2019s house in Tahpanhes, in the sight of the men of Judah.<\/em><\/p>\n

The Word of Jehovah<\/em> came to Jeremiah in verse 8<\/a> when he was in Tahpanhes, which is in Egypt.<\/span><\/p>\n

After the Babylonians had fulfilled Jeremiah\u2019s prophecies and destroyed Jerusalem and the Temple and took most of the Jews captive, they left some behind. They appointed a Jewish man named Gedaliah t<\/span>o be the governor under Babylonian rule. He was able to get the Jewish forces who were still fighting to lay down their arms. For awhile the people were growing and planting things in the Land again. But one of the leaders of the Jewish forces decided that Gedaliah was nothing more than a Babylonian puppet and wished to instigate a revolt. So he murdered Gedaliah and took a number of Jews captive<\/span>, including Jeremiah. The other Jewish leaders gathered their forces together and pursued the leader of the revolt. They were able to rescue the Jews that were taken captive, including Jeremiah and his secretary, Baruch the scribe.<\/span><\/span><\/p>\n

Jeremiah had told them that the best course of action was to remain in the Land. But because the governor appointed by Babylon had been murdered, they feared to stay bel<\/span>ieving that the Babylonians will come to avenge Gedaliah\u2019s death and kill the Jews left in the Land of Judah. Jeremiah told them that they did not need to worry and, if they stayed in the Land, God will bless them and the Babylonians will not come. However, although the prophecies of Jeremiah had been fulfilled, nevertheless Jeremiah was disbelieved again. The popula<\/span>tion chose to go down to Egypt and they forcefully took Jeremiah and Baruch with them. As a result Jeremiah died of old age in the land of Egypt.<\/span><\/p>\n

The point of this ninth symbolic action is to teach the nation that, although they ha<\/span>d fled to Egypt to escape the Babylonians, the Babylonians will come to Egypt also. The \u201cpalace\u201d was not the royal palace, because that was in a different city. This building was a government building<\/span>. Jeremiah was to take large stones and hide them in the mortar in the brickwork which was<\/em> [in front of Pharaoh\u2019s government house] in Tahpanhes<\/em>. He was to do it in the sight of the men of Judah;<\/em> they<\/span> were to see him doing this so that they will learn the lesson when it came.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Interpretation\u2014Jeremiah 43:10\u201313<\/a><\/p>\n

In summary, the interpretation is that Nebuchadnezzar will come and destroy the land of Egypt, and these Jews who had hoped to escape Babylonian captivity will <\/span>now become subject to it.<\/p>\n

The prophecy is given in verse 10<\/a>: and say unto them, Thus says Jehovah of hosts, the God of Israel: Behold, I will send and take Nebuchadrezzar the king of Babylon, my serva<\/em><\/span>nt, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them.<\/em><\/p>\n

The prophecy was that those very stones<\/em>, which Jeremiah had put into the brickwork, wer<\/span>e destined to become the throne<\/em> of Nebuchadnezzar. Nebuchadnezzar<\/em> is called my servant<\/em> in this verse, not because he was saved, but because he will carry out the decree of God. The royal pavilion<\/em> was <\/span>the military headquarters tent and Nebuchadnezzar will spread it over these stones<\/em>. The land of Egypt will in no way escape.<\/p>\n

The land of Egypt would be smitten in three ways in verse 11<\/a>: And he shall <\/em><\/span>come, and shall smite the land of Egypt; such as are for death shall be given to death, and such as are for captivity to captivity, and such as are for the sword to the sword.<\/em><\/p>\n

He then pointed out furt<\/span>her that Nebuchadnezzar will smite the land of Egypt.<\/em> Three things were to happen to the Egyptians and, by way of implication, to these Judeans as well: such as are for death shall be given to death, <\/em><\/span>and such as are for captivity to captivity, and such as are for the sword to the sword.<\/em><\/p>\n

He described the conquest of Egypt and states four things in verses 12\u201313<\/a>: And I will kindle a fire in the house<\/em><\/span>s of the gods of Egypt; and he shall burn them, and carry them away captive: and he shall array himself with the land of Egypt, as a shepherd puts on his garment; and he shall go forth from thence in peace. He shall also break the pillar<\/em><\/span>s of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire.<\/em><\/p>\n

First in verse 12<\/a>: I will kindle a fire in the houses<\/em><\/span> of the gods of Egypt; and he shall burn them, and carry them away captive.<\/em> The temples of the gods of Egypt will be burned with fire. As for the gods themselves, they will be carried away captive int<\/span>o the land of Babylon and it will prove that the gods of Egypt were worthless.<\/p>\n

Secondly: he shall array himself with the land of Egypt, as a shepherd puts on his garment<\/em>. In other words, he will claim<\/span> the land of Egypt as his own, as a shepherd lays claim to the shepherd\u2019s cloak. As the shepherd walks off with his cloak, even so will Nebuchadnezzar walk off with the riches of Egypt in his hand.<\/p>\n

Th<\/span>irdly in verse 13<\/a>: He shall also break the pillars of Beth-Shemesh, that is in the land of Egypt. Beth-Shemesh<\/em> is Hebrew for \u201cthe house of the sun,\u201d so it is probably a reference to the Egyptian city <\/span>of Heliopolis, which is Greek meaning \u201cthe city of the sun.\u201d The Temple of Ra, the sun god, was located five miles north of Cairo. The very center of Egyptian idolatry and the worship of foreign gods, Heliopolis, was destined to be destroyed.<\/span><\/p>\n

Fourthly, the houses of the gods of Egypt shall he burn with fire<\/em>. So all of the temples would be destroyed by fire.<\/p>\n

This prophecy was literally fulfilled an<\/span>d Josephus<\/em>, a first century historian, who wrote a book called \u201cThe Antiquities of the Jews,\u201d records how this prophecy was fulfilled in the twenty-third year of Nebuchadnezzar, 581 b.c., about five y<\/span>ears after the Jews had fled to Egypt contrary to Jeremiah\u2019s advice. Josephus writes: \u201cNebuchadnezzar fell upon Egypt to overthrow it. He slew the king that then reigned and set up another. He took those Jews who w<\/span>ere captive there and led them to Babylon and such was the end of the nation of the Hebrews.\u201d<\/p>\n

Josephus recorded the fact that, after destroying Egypt, Nebuchadnezzar did carry those Jews<\/span> who had fled to Egypt into captivity in Babylon. So, hoping to escape the Babylonians, they failed because they did not heed the warning of Jeremiah to remain in the Land. Those who disobey a true prophet are destined to suffer the very thing that they had feared.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>X. The Sinking of the Scroll\u2014Jeremiah 51:59\u201364<\/a><\/p>\n

The tenth symbolic action is at the end of a long prophecy that began in Jeremiah 50:1\u201351<\/a> and details the destruction of Babylon. This prophecy is yet to<\/span> be fulfilled in the future as part of the second stage of the Campaign of Armageddon<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Symbolic Action\u2014Jeremiah 51:59\u201360<\/a><\/p>\n

The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Mahseiah, when he went with Zedekiah the king of Judah to Babylon in the fo<\/em><\/span>urth year of his reign. Now Seraiah was chief chamberlain. And Jeremiah wrote in a book all the evil that should come upon Babylon, even all these words that are written concerning Babylon.<\/em><\/p>\n

In verse 5<\/span>9<\/a>, the Word of God came to Jeremiah and He commanded a man named Seraiah to do something. Seraiah was the son of Neriah and the brother of Baruch, Jeremiah\u2019s scribe or secretary (Jer. 32:12<\/a>).<\/p>\n

He was t<\/em><\/span>he chief chamberlain<\/em>, meaning \u201cthe quartermaster,\u201d the one responsible for the supplies for the trip that King Zedekiah<\/em> made to Babylon. He was in charge of making sure that all provisions were there.<\/span> The occasion for the symbolic action was Seraiah\u2019s trip with Zedekiah the king of Judah to Babylon in the fourth year of his reign.<\/em> Apparently, the king of Babylon had heard about Zedekiah\u2019s plots wi<\/span>th the other kings to revolt and he summoned him to Babylon to answer the rumors of a revolt.<\/p>\n

Because Seraiah was going with him, in verse 60<\/a> Jeremiah wrote out a scroll containing all of the evil tha<\/span>t will come upon Babylon. What Jeremiah wrote in this scroll is recorded in Jeremiah 50:1\u201351:58<\/a>.<\/p>\n<\/div>\n<\/div>\n

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B. Specific Instructions\u2014Jeremiah 51:61\u201364<\/a><\/p>\n

And Jeremiah said to Seraiah, When you come to Babylon, then see that you read all these words, and say, O Jehovah, you have spoken concerning this place, to cut it off, that none shall dwell therein, neither man nor beast, but that it shall be desolate for ever. And it shall be, when you have made an end of reading this book, that you shall bind a stone to it, and cast it into the midst of the Euphrates: and you shall say, Thus shall Babylon sink, and shall not rise again because of the evil that I will bring upon her; and they shall be weary. Thus far are the words of Jeremiah.<\/p>\n

Then he spelled out specific instructions and four things should be noted. First in verse 61<\/a>, when he came to Babylon he was to read publicly all of the words that Jeremiah had written.<\/p>\n

Secondly in verse 62<\/a>, he was to make his first declaration: O Jehovah, you have spoken concerning this place, to cut it off, that none shall dwell therein, neither man nor beast, but t<\/em>hat it shall be desolate for ever.<\/em><\/p>\n

This first declaration is a summary of the prophecies of Jeremiah concerning Babylon: it was to be cut off so totally, destroyed so totally, so that there will be none living there, neither man nor beast<\/em>. It will be a desolation forever. It will remain desolate for the entire 1,000-year Kingdom. Neither man nor beast will live there although it is known from other passages that demons will be residing there during the Kingdom Period.<\/p>\n

Thirdly in verse 63<\/a>, when he finished reading the entire section, he was then to tie a stone to the scroll and throw the scroll with the stone into the Euphrates The weight of the stone would cause the scroll to sink to the bottom of the river.<\/p>\n

And fourthly, once that had happened, he was to make a second declaration in verse64<\/a>: Thus shall Babylon sink, and shall not rise again because of the evil that I will bring upon her; and they shall be weary.<\/em><\/p>\n

This is the point of the tenth symbolic action: Just as the scroll sank because of the weight of the rock, so will Babylon sink because of the weight of Babylon\u2019s sins and because of the principle of Genesis 12:3<\/a>: \u201cI will curse them that curse you.\u201d Babylon cursed the Jews and now God will curse Babylon. Just as the rock will keep the scroll from ever rising to the surface, by the same token, Babylon will never rise again.<\/p>\n

The Babylon of these two chapters is not the Babylon of history, but the Babylon of prophecy. The Babylon of prophecy is yet to be rebuilt. It will become the economic and political capital of the world and then be destroyed in the second of the eight stages of the Campaign of Armageddon. It is following this destruction that Babylon will never be built again. Instead, it will become a continual burning wasteland of burning pitch and burning brimstone throughout the 1,000-year period of the Kingdom. According to Revelation 18:1\u20133<\/a>, indeed, no man will live there, no animal will live there, but demons will reside there as part of His divine judgment.<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Thus said Jehovah unto me, Go, and buy you a linen girdle, and put it upon your loins, and put it not in water. So I bought a girdle according to the word of Jehovah, and put it upon my loins. Jeremiah 13:1\u20132 God sometimes asked His prophets to do strange things in order to … <\/p>\n

\u201eThe Ten Symbolic Actions of Jeremiah the Prophet\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1393","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1393"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1393\/revisions"}],"predecessor-version":[{"id":1394,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1393\/revisions\/1394"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1393"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}