prophetic word as analog, or perpetually relevance

Transcription

1 LBC version prophetic word as analog, or perpetually relevance [T]he prophets themselves took the first step towards the preservation and transmission of the prophetic message [by putting it] in writing. It is also clear from this that there is a concern for the applicability and efficacy of the prophetic words beyond the present situation. Rendtorff 1 1 Rolf Rendtorff, The Canonical Hebrew Bible: A Theology of the Old Testament (trans. David E. Orton; Leiden: Deo Publishing, 2005), 661

2 dual intentionality, proclamations persevered, collected, edited, arranged Oracles which originally functioned in a variety of historical settings have been arranged into set patterns which serve a new typological role in relation to the coming rule of God. The clearest examples of a patterning schema are the alternating blocks of oracles of judgment and salvation in the Books of Isaiah and Micah. Childs 2 2 Brevard S. Childs, The Canonical Shape of Prophetic Literature. Interpretation 32 (1978): 52

3 One of the clearest canonical indices is the manner by which the prophetic corpus has been edited. The pattern of first having oracles of judgment followed by those of salvation extends to the three major prophets (Isaiah, Jeremiah, Ezekiel) as well as to many of the smaller books (Hosea, Amos, Micah, Zephaniah, Haggai, Zechariah). The effect is that the great variety of prophetic material has been ordered within a unified schema which functions in the end as a message of salvation. Childs 3 3 Brevard S. Childs, Old Testament Theology in a Canonical Context (Philadelphia: Fortress Press, 1985), 238

4 [simplified introduction to Jeremiah] 4 historical context The historical setting of Jeremiah is the last days of the kingdom of Judah. Jeremiah s ministry spanned from 627 BCE to a few years after the fall of Jerusalem in 586 BCE over forty years. Contemporary preachers include Huldah, Hananiah, Zephaniah, Nahum, Habakkuk, and Ezekiel. 4 see old slides for other version

5 Many significant events took place during Jeremiah s ministry: Hilkiah discovered the book of the torah ion the temple, Josiah legislated monotheistic reform changing Jerusalem as a cities of many shrines to city of only Israel s God, the Assyrian empire fell, Josiah died from battle wounds, the last several kings of Jerusalem often rebelled which resulted in the deposing or death of four kings, three sieges, and two exiles.

6 Jeremiah stayed with the socially challenged people remaining after the exile. They too rebelled and the n fled to Egypt in fear. In Jeremiah s final confrontation with these refugees they defiantly blamed their troubles on Josiah s monotheistic reforms.

7 the times of Jeremiah (627-c. 584 BCE) Jehoahaz (3 months in 609) Jehoiachin (3 months in 597) Josiah ( ) Jehoiakim ( ) Zedekiah ( ) Hilkiah discovers the scroll (622) [J5*] Assurbanipal s rule ( ) [J1*] Nebopolassar ( ) [J15-22*] captivity of elites (597) Nebuchadnezzar ( ) [J22ff.*] Jerusalem destroyed (586) a remnant flees to Egypt [c. J42*], and a third exile from Judah (582) Egypt & Assyria march on Carchemish; Neco defeats Josiah and deposes Jehoahaz (609) [J18*] J1* = Jeremiah s first year of ministry in 627 BCE, etc. Nebuchadnezzar s siege of Jerusalem ends with captivity of Jehoiachin (597) [J31*]

8 the prophet The most notable testimony to Jeremiah s intercession for Judah is known as the confessions which are housed in chapters (see 11:18-12:6; 15:10-21; 17:12-18; 18:18-23; 20:7-18). The confessions are not sermons and do not reflect a public part of Jeremiah s ministry. These private confessions have become public by being integrated into the main body of Jeremiah s sermons and oracles in the book. The confessions embody the challenges the prophet was told he would face from the beginning of his call (Jer 1). If some of the confessions are Jeremiah s responses to his suffering at the hands of those who rejected his word, they also represent his ongoing and sometime difficult struggle with the message God had sent him to deliver.

9 What are the contents of Jeremiah (MT)? 1:1-3 heading 1:4-9 introduction 2-18 oracles against Judah and Jerusalem from the time of Josiah and Jehoiakim from the time of Jehoahaz, Jehoiachin, and Zedekiah 25 retrospective of first twenty-three years, and message of judgment against Jerusalem and the nations narratives of prophecies of judgment and deliverance narratives of Jeremiah s sufferings oracles against the nations 52 historical appendix

10 Jeremiah 1 (1:1-3) heading (1:4-10) call of Jeremiah (1:11-16) two visions: almond tree and boiling pot (1:11-12, 13-16) (1:17-19) divine charge to the prophet

11 Jeremiah 25 (25:1-14) retrospective summary of the prophet s ministry (third person, subject made explicit) (25:15-29) the cup of wrath to the nations, then Sheshach (25:30-38) poetic judgment of the nations

12 What are the implications for biblical instruction (at church, and elsewhere)? Israel s God is master, his servants are the preachers and the enemy kings, like Nebuchadnezzar Radical changes for God s people (exile, and so on) are explained as contingencies of God s sovereign will; whereas he had tried to deal with their sin by preachers and word, now with foreign swords, who also will face his wrath when he s done with them God expects loyalty, obedience, and careful attention to his word (summarized in 25:4-6) No people are outside or beyond accountability to God s will, he will bring bitter judgment upon his own people and even all nations God s judgment is but for a time, he has a plan (in this case seventy years)

13 Jeremiah 3 Legal problems return impossible (3:1-5) Retrospective of two treacherous sister spouses (3:6-13) Preview of return (3:14-18) The Lord s remorse for the infidelity of Israel (3:19-25) Call to return (4:1-4)

14 selected notes on Jer 3:1-20 wordplays using shuv bwv and cognates 3:1 (2x), 7 (2x), 10, 12, 14, 19, 22; 4:1 as nickname of Israel, meshuvah hb'wvm. (noun fs) 3:6, 8, 11, 12, backsliding (KJV)/fickle (McKane)/faithless (NRSV)/Rebel (JPS) shovav bb'av backsliding (plur. of sons, Isr/Jud) 3:14 as a nickname of Judah, bogedah hd"gebo (Q.ptc.fs) 3:8, 11, 20 (2x), Faithless (JPS)/treacherous (KJV)/false (NRSV) Shifting metaphors, esp. familial social relations, husband/wife (3:1ff); unfaithful sisters spouses of Lord (3:6-11; divorce twtrrik. 3:8); father (3:4) father/sons (3:14, 19); My father false return 3:4; he calls to backsliding sons for I am your baal (l[b Q.pf.1cs; marry, rule, own) 3:14; desire of God for sons 3:19

15 themes and intertexts 3:1 Is it impossible for the Lord to take back his wayward ex-wives? Deut 24:1-4; Hos 1-3 3:6 What are the implications of this disappointing quasiallegory set in the days of Josiah? 2 Kgs 23 3:6-13 Reality ignored. Ezek 23; 16; Jer 7:12-14; 44:1-10 (cf. sending messengers again and again, 7:13, 25-27; 25:4; 26:5-6; 29:19; 35:15; 44:4-5) 3:14 Return. Hos 14:1 [14:2 Heb]; cf. 2:16 3:16-18 Renewing a view of return in those days. Isa 2:1-4; Mic 4:1-4 (cf. Amos 9:11-15; Zeph 3:8-20)

16 Jeremiah 26 (26:1-6) Jeremiah preaches in the temple (26:7-19) Jeremiah s impromptu trial (26:20-24) the prophet Uriah killed for preaching against Jerusalem

17 Jeremiah 7 (7:1-2) setting (7:3-11) trusting deceptive words (7:12-15) as Shiloh and Ephraim so Jerusalem may be destroyed (7:16-20) do not pray for the idolatrous families (7:21-26) sacrifices are not for the sake of sacrifices but to represent a faithful life (7:27-31) rather than listen some even sacrifice their children in the valley of Hinnom (7:32-8:3) the valley of slaughter signifies God s judgment against his people

18 Jer 7 implications (for example, 7:10, 21-23) many people are mistaken about the function of worship and instruction (for example 7:19, 31) people add wicked ways and idolatry to the worship of God (for example 7:12) God has brought judgment against people and places in the past when it was once thought it could not happen here. turn from sin to God before it is too late

19 The confessions punctuate Jeremiah These passages present dialogues and struggle with the Lord. These include: 11:18-12:6; 15:10-21; 17:14-18; 18:18-23; 20:7-18. These themes are apparent in other portions of Jeremiah, as well as surrounding passages.

20 The confessions accent Jeremiah as frustrated in the prophetic role of intercessor. On the one side, he is not anxious to see the fulfillment of the doom he is prophesying, yet the Lord seem stop Jeremiah from interceding for the people at many points. On the other side, the people persecute Jeremiah for his harsh message of doom. The gap between Jeremiah s message and the popular prophetic message of peace, peace (as Jeremiah characterizes the messages of his counterparts) heightens the frustrating irony of the prophet s misery.

21 As for you, do not pray for this people, and do not lift up cry or prayer for them, and do not intercede with me; for I do not hear you. (7:16) Therefore do not pray for this people, nor lift up a cry or prayer for them; for I will not listen when they call to me because of their disaster (11:14). So the Lord said to me, Do not pray for the welfare of this people. When they fast, I am not going to listen to their cry; and when they offer burnt offering and grain offering, I am not going to accept them. Rather I am going to make an end of them by the sword, famine and pestilence (14:11-12)

22 14:17 The prophet cries out for the people 14:19 It looks like it is too late 14:20-21 We have sinned Will you remember the covenant? 14:22 There is nowhere to turn with hope except to God 15:1 It does not matter if the best praying persons who ever prayed pray You do not have a prayer 15:2-3 A multiple choice judgment with no good answers 15:4 King Manasseh typifies the kind of sin that brings judgment

23 Then Moses and Aaron fell on their faces in the presence of all the assembly of the congregation of the sons of Israel. (Num 14:5) When Moses heard this, he fell on his face (Num 16:4) But they fell on their faces, and said, O God, Thou God of the spirits of all flesh, when one man sins, wilt Thou be angry with the entire congregation? (Num 16:22) Get away from among this congregation, that I may consume them instantly. Then they fell on their faces. (Num 16:45) Then Moses and Aaron came in from the presence of the assembly to the doorway of the tent of meeting, and fell on their faces. Then the glory of the LORD appeared to them. (Num 20:6)

24 Then the sons of Israel said to Samuel, Do not cease to cry to the LORD our God for us, that He may save us from the hand of the Philistines. And Samuel took a suckling lamb and offered it for a whole burnt offering to the LORD; and Samuel cried to the LORD for Israel and the LORD answered him (1 Sam 7:8-9). Then all the people said to Samuel, Pray for your servants to the LORD your God, so that we may not die, for we have added to all our sins this evil by asking for ourselves a king. [Samuel said,] Moreover, as for me, far be it from me that I should sin against the LORD by ceasing to pray for you; but I will instruct you in the good and right way (1 Sam 12:19, 23).

25 (mini innerbiblical interpretation workshop on Jer 15:4) Blaming Manasseh Cf. Jer 15:4 with 2 Kgs 21: :26, 27 24:3, 4 prophetic traditions Jeremiah Deuteronomist Even Manasseh can be forgiven Cf. plus in 2 Chron 33:10-17, 19

26 Implications, Jer 15:1-4 There is a time that is too late God is faithful, he is merciful, he is generous, yet he is holy and he is just We do not need Moses, we do not need Samuel, we do not need Jeremiah. We need to turn to God and ask him for mercy and forgiveness and strength. Neither Moses nor Jeremiah nor anyone else can intercede for us. We our Lord the Christ to intercede as our prophet and savior.

27 Entice or deceive (htp) which begins Jeremiah 20:7 means talk someone into something and is used for seducing a maiden (Exod 22:16). 5 This is followed by imagery of overpowering and wrestling. The term rape has been used to interpret the imagery here. 6 Yet, I think Baumgartner gets closer to the sense: Using these bold, but incomparably vivid images, the prophet depicts how he has, half willingly, half under coercion, placed himself in Yahweh s service. But now, like a girl stranded in shame, full of bitterness he must lament: Oh, if only I had not let myself be led astray! 7 5 See Baumgartner 1988, 74 6 So Coogan 2009, Baumgartner 1988, 74

28 Verse 8 summarizes the prophet s message as Violence and destruction in stark contrast to the other prophets who speak Peace, peace. The prophet describes his attempts to resist and cast aside his calling. The will of the Lord overwhelms him. He irresistibly preaches doom, which in turn inevitably leads to physical and psychological punishment, which the Lord upholds him to bear. The irony is complete on both sides of Jeremiah s prophetic work: as an intercessor God refuses to listen and forces him to preach to people who refuse to listen, and punish the prophet while they attend to the promise of peace and safety even as The Lord mobilizes Babylon against his own people.

29 20:7 O LORD, you have enticed me, and I was enticed; you have overpowered me, and you have prevailed. I have become a laughingstock all day long; everyone mocks me. 8 For whenever I speak, I must cry out, I must shout, Violence and destruction! For the word of the LORD has become for me a reproach and derision all day long. 9 If I say, I will not mention him, or speak any more in his name, then within me there is something like a burning fire shut up in my bones; I am weary with holding it in, and I cannot (NRSV)

30 the sense of Jeremiah 29:11 Do not let the prophets and the diviners who are among you deceive you, and do not listen to the dreams they dream, for it is a lie that they are prophesying to you in my name. I did not send them, says the LORD (29:8-9). They keep saying to those who despise the word of the LORD, It shall be shalom with you ; and to all who stubbornly follow their own stubborn hearts, they say, No calamity shall come upon you (Jer 23:17). For surely I know the plans I have for you, says the LORD, plans for your shalom and not for harm (29:11a). Seek the shalom of the city where I have sent you into exile (29:7a). When Babylon s seventy years are complete will I visit you (29:10a) to give you[r grandchildren] a future with hope. Then when you call upon me and pray to me, I will hear you. (29:11b). [As for you pray to the LORD on its [Babylon s] behalf, for in its shalom you will find your shalom (29:7b)

31 Implications of Jeremiah 29 The trouble of God s people and the nations is at his hand, as a sign of his judgment against them. To seek other interpretations is to seek lies. The popularity of the shalom prophets is in inverse proportion to the acceptance of God s word of doom from Jeremiah. The leaders and the people did not wish to hear that which they needed to hear. Jeremiah does deliver a word of shalom. The shalom offered the exiles is within their exile. They should accept their lot and pray for the shalom of the land of their captors. Restoration will com in God s own timing, and for his glory.

32 Jeremiah 39 The fall of Jerusalem Jeremiah 40 The remnant under Gedaliah Jeremiah 41 Gedaliah assassinated Jeremiah 42 Jeremiah s advice not to flee Egypt Jeremiah 43 The people reject Jeremiah s word Jeremiah 44 The prophet s judgment

33 The Refugees Response The narrator s introduction (44:15) The men s response (44:16-18) The women s response (44:19) (44:15-19) The refugees response of defiance, disagreement, and contrary interpretation of the evidence

34 Ishtar Babylonian queen of the night

35