Yesterday, I introduced the book of Jeremiah.
1. Jeremiah was a priest -- a descendant of Levi -- who lived in the territory of Benjamin. He was from a city named Anathoth, which suggests he was a descendant of Abiathar the priest. Solomon banished Abiathar to Anathoth (three miles northeast of Jerusalem) because he backed another son of David for the throne.
Although the name of Jeremiah's father is the same as that of the high priest in his day, it probably is not the same person. For one, Jeremiah was very critical of the temple, as we will see. But the fact that he was from Anathoth suggests he was from a priestly line that did not serve in the temple. The descendants of Zadok served in the temple.
Despite his priestly lineage, we never hear of Jeremiah offering a sacrifice. He started prophesying in the thirteenth year of Josiah's reign. The Book of the Law -- likely some version of Deuteronomy -- was discovered in the eighteenth year of Josiah's reign. While there is a significant overlap between the theology of Jeremiah and that of Deuteronomy, Jeremiah never mentions it.
This context puts Jeremiah in an interesting situation from the start. He likely grows up and begins his prophetic work during a time when sacrifices could be offered to Yahweh anywhere. For example, we can easily imagine that sacrifices were regularly offered to Yahweh in Anathoth. Yet, Josiah shuts down any sacrifices outside the Jerusalem temple.
While 2 Kings is overwhelmingly positive toward this move, it is very possible that families like Jeremiah's saw this as a power move, even an economic move. Come to Jerusalem, offer your sacrifices, shop a little in our stores and eat at Burger King. I'm exaggerating of course, but these are possible dynamics of the time.
On a side note, the high priest Hilkiah does not go to Jeremiah to authenticate the Book of the Law. Instead, he goes to Huldah, a married prophetess. 2 Kings and 2 Chronicles thus suggest that she was a higher spiritual authority in the land than both the high priest Hilkiah and the prophet Jeremiah. This fact firmly undermines any absolute prohibition of women in spiritual leadership.
2. God knew Jeremiah before he formed him in the womb, that is, even before he was conceived (1:5). Historic Christianity believes that God foreknows everything that will happen. God foreknows every person who will ever be born. The sense is that Jeremiah's life had a specific calling on him as a prophet. God had a very specific purpose for his life to fulfill.
As a Wesleyan, I believe Jeremiah had a choice in that calling. And God foreknew that Jeremiah would be obedient in his choices. This is not a statement of predestination.
We should also be careful not to overread these verses. For example, it doesn't say that God has this specific a calling for every person. It just doesn't say that. Nor does it say that God directs the majority of fertilized eggs not to be born. The passage simply says that God had a very definite plan for Jeremiah specifically, and God had it before he was even conceived. The verse does not go beyond that to make claims about all people or draw broader theological conclusions.
3. Jeremiah 1 ends with some symbolic visions. A vision of an almond indicates God is watching the situation in Judah and that his word will be fulfilled. A boiling pot warns that Babylon will invade from the north.
The unhappy message of Jeremiah was that Judah would be judged for its idolatry and worship of other gods. This message would bring opposition against him. But God declares that Jeremiah would be like a fortified city, an iron pillar, and bronze walls.
God's word to Jeremiah suggests that God was giving him a fearsome task. Speaking prophetically to kings and high priests is not for the faint of heart! In his calling, God was helping Jeremiah brace for the incredibly daunting task that he was about to face.
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