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Lesson 41
"I Have Made Thee This Day… an Iron Pillar"
Jeremiah 16;
23; 39; 31
By Philip Allred
Calling
of a Prophet
The prophet
Jeremiah provides us with a remarkable study in steadfastness in
the Lord. From his premortal performance to his mortal ministry
we are given an often painful portrait of what a prophet goes through
to serve God in correcting his own people. Called in his youth (Jer.
1:6), and somewhat reminiscent of Enoch, Moses, and at least two
Josephs (Jacob’s son, and Joseph Smith), the young man was
concerned that he lacked the verbal skills and social respect required
for Israel to listen to him. The Lord’s response was simple.
“Be not afraid of their faces: for I am with thee to deliver
thee” (Jer. 1:8).
Then Jehovah
bestowed upon the boy a blessing (Jer. 1:9) with the prophetic charge
to “root out, and to pull down, and to destroy, and to throw
down” that which is evil in Israel on one hand, and on the
other hand he was to also “build and to plant” (Jer.
1:10). These opposing metaphors are sequentially correct. Israel
was laboring in idol worship—“playing the harlot”
(Jer. 1:20) and changing themselves into “[plants] of a strange
vine” (Jer. 1:21). This wickedness must be repented of first,
and then the true construction of a Christ-like soul can take place
only after the soil of their souls has been appropriately prepared.
Jeremiah’s
Background
LDS Scholars
David Rolph and Jo Ann Seely have cogently collected the following
background materials on this Old Testament prophet in their analysis
of Jeremiah and Lehi—his Book of Mormon counterpart and contemporary.
• “Jeremiah
was from the tribe of Levi through Aaron (see Jeremiah 1:1) and
was descended from the priestly family of Abiathar. Abiathar, one
of the two high priests that served under David, had supported the
rebellion of David’s son Adonijah; consequently, Solomon exiled
Abiathar to the little town of Anathoth, two and a half miles to
the northeast of Jerusalem (see 1 Kings 2:26-27). Centuries later
Jeremiah was born and lived in Anathoth but spent much of his ministry
in Jerusalem” (“Lehi and Jeremiah: Prophets, Priests
& Patriarchs,” Journal of Book of Mormon Studies, vol.
8 [no. 2], 1999, 27).
• “Jeremiah’s
life was a symbol of the justice of God and the impending destruction
of Jerusalem. He was commanded not to marry and not to have children,
lest they die grievous deaths (see Jeremiah 16:1-4), and he was
commanded not to mourn for the people because the Lord had taken
away his “lovingkindness and mercies” (Jeremiah 16:5-7).
Neither was he allowed to participate in the house of feasting and
joy because the day was upon Judah when gladness would cease (see
Jeremiah 16:8-9).” (Ibid., 27).
• “We
do not know exactly the dates of the births of Jeremiah or Lehi,
but it is very likely that they were born either during or immediately
after the reign of the wicked king Manasseh (687-642 B.C.) and that
they were very close to the same age. Jeremiah was called to be
a prophet as a young man in 627 B.C. (see Jeremiah 1:6)….
Some scholars believe this date represents the birth of Jeremiah,
who was called from the womb [Jeremiah 1:5]—in which case
he would be almost 30 when the Book of Mormon opens, younger than
Lehi” (Ibid., 27-28, 85).
• “Jeremiah
… lived [his] early years in the reign of King Josiah, known
as one of the most righteous of Judah’s kings. He came to
the throne at a young age and was instrumental in cleansing the
temple and reestablishing the covenant…. As the Assyrian Empire
was beginning to weaken, there were great hopes of nationalism,
but Josiah was tragically killed at Megiddo in 609 B.C., after which
two decades of tumult began.” (Ibid., 28). This culminated
with the reign of Zedekiah who had been placed on the throne by
the Babylonians.
• “Lehi
and Jeremiah may have known each other, and it may well have been
through the priesthood that they shared association. We may assume
that those commissioned by the Lord to prophesy in Jerusalem were
acquainted with each other…. It is possible that a group of
legitimate prophets also existed in Jerusalem shortly before the
exile. Joseph Smith taught that all of the prophets, presumably
including Jeremiah, had the Melchizedek Priesthood [Teachings of
the Prophet Joseph Smith, 180-81]. Lehi and his family certainly
had the Melchizedek Priesthood, as evidenced by Alma 13, which describes
the Nephite priesthood as Melchizedek. It is likely that Lehi and
Jeremiah were part of a Melchizedek Priesthood community in Jerusalem,
and it is not unlikely that one even received his priesthood from
the other” (Ibid., 28-29).
This excellent
analysis provides helpful insights into the world of the Jews during
Jeremiah’s tumultuous ministry. I am personally humbled as
I study this 40 year mission of Jeremiah—he labored with such
a wicked people, in such precarious times, and without the hope
that captivity and exile could be avoided. Yet, he persevered and
stayed the course the Lord laid out for him.
No wonder Lehi
rejoiced, while still in Jerusalem, when he learned that the city
would be destroyed by the Babylonians. While this seems inappropriate
or insensitive at first, Lehi correctly recognizes the Lord’s
mercy in preserving the righteous. After reading the declaration
of destruction and captivity in the prophetic book delivered to
him he declared “thou art merciful, [for] thou wilt not suffer
those who come unto thee that they shall perish!” (1 Nephi
1:12-15). Meaning, that he knew God would preserve the righteous,
even through the punishment of the wicked.
We, too, in
these latter-day times rife with wars and rumors of wars, take comfort
and know of the mercy of God. Nephi taught, “For the time
soon cometh that the fulness of the wrath of God shall be poured
out upon all the children of men; for he will not suffer that the
wicked shall destroy the righteous. Wherefore, he will preserve
the righteous by this power, even if it so be that the fulness of
his wrath must come, and the righteous be preserved, even unto the
destruction of their enemies by fire. Wherefore the righteous need
not fear; for thus saith the prophet, they shall be saved, even
if it so be as by fire” (1 Nephi 22:16-17).
“Indifference
to the Savior or failure to keep the commandments of God brings
about insecurity, inner turmoil, and contention. These are the opposite
of peace. Peace can come to an individual only by an unconditional
surrender—surrender to him who is the Prince of peace, who
has the power to confer peace. One may live in beautiful and peaceful
surroundings but, because of inner dissension and discord, be in
a state of constant turmoil. On the other hand, one may be in the
midst of utter destruction and the bloodshed of war and yet have
the serenity of unspeakable peace. If we look to man and the ways
of the world, we will find turmoil and confusion. If we will but
turn to God, we will find peace for the restless soul. This was
made clear by the words of the Savior: "In the world ye shall
have tribulation" (John 16:33); and in his bequest to the Twelve
and to all mankind, he said, "Peace I leave with you, my peace
I give unto you: not as the world giveth. . . ." (John 14:27;
Elder Howard W. Hunter, Conference Report, October 1966, 16).
Taking
It Well
Jeremiah’s
lament in Jeremiah 20 is certainly understandable (see vv. 14-18).
As all prophets of the Lord are, he was subjected to all manner
of indignities and injustices simply for telling the truth. Yet,
his inspiring words ring down through the ages, resonating with
those in whom the Spirit of God is kindled: “But his word
was in mine heart as a burning fire shut up in my bones, and I was
weary with forbearing, and I could not stay” (Jer. 20:9).
What makes such a man? Is it not the receipt of and resolution to
be true to the revelations of the Almighty?
In this way
the words of Ammon, the great Book of Mormon missionary who went
through much affliction during his multi-year ministry among the
Lamanites are instructive. “For this is my life and my light,
my joy and my salvation, and my redemption from everlasting wo”
(Alma 26:36). He has received the witness of the Spirit that has
revealed to him his eternal identity—to know he is God’s
son and as such has a divine destiny with mortal missions germane
to the same. To know this, then, is such sustaining power through
all that natural men and fallen mortality can heap upon us.
Peter, who knew
somewhat of suffering himself, reasoned, “For what glory is
it, if, when ye be buffeted for your faults, ye shall take it patiently?
But if, when ye do well, and suffer for it, ye take it patiently,
this is acceptable with God. For even hereunto were ye called: because
Christ also suffered for us, leaving us an example, that ye should
follow his steps: Who did no sin, neither was guile found in his
mouth: Who, when he was reviled, reviled not again; when he suffered,
he threatened not; but committed himself to him that judgeth righteously”
(1 Peter 2:20-23).
Jeremiah exhibited
that rare kind of resignation that people who are at peace with
God and all that their covenants might require feel. Like Abinadi,
Jeremiah resigned himself into the hands of the people, saying,
“As for me, behold, I am in your hand: do with me as seemeth
good and meet unto you. But know ye for certain, that if ye put
me to death, ye shall surely bring innocent blood upon yourselves,
and upon this city, and upon the inhabitants thereof: for of a truth
the Lord hath sent me unto you to speak all these words in your
ears” (Jer. 26:14-15; see also Mosiah 17:9-10).
Modern
Idolatry
In the final
analysis we must see that this life and all that the world has to
offer is at best temporary. In this way, Jeremiah’s fairly
shocking attitude toward his own birth, including his wish that
he had been killed from the womb (Jer. 20:14-18) can be seen as
a hyperbole on the value we should place on our lives in this world.
This is not to say that we should think less of the probationary
purpose of mortality, of course; rather it is to see just how simple
the proposition is here for us—will we be for God and his
gospel and all that “the Lord seeth fit to inflict upon”
us (Mosiah 3:19), or will we instead forsake him, “the fountain
of living waters, and [hew ourselves] out cisterns, broken cisterns,
that can hold no water”? (Jer. 2:13).
The Israelites
of Jeremiah’s day were trying to find life’s satisfaction
without the Lord’s guidance for how that satiation comes.
Nephi, making plain the words of Isaiah’s prophecies and preachings
to an earlier generation of Israel that were also facing imminent
destruction, poetically wrote: “And all the nations [and individuals]
that fight against Zion, and that distress her, shall be as a dream
of a night vision; yea, it shall be unto them, even as unto a hungry
man which dreameth, and behold he eateth [in his dream] but he awaketh
and his soul is empty; or like unto a thirsty man which dreameth,
and behold he drinketh but he awaketh and behold he is faith, and
his soul hath appetite” (2 Nephi 27:3; compare Isaiah. 29:7-8).
Samuel the Lamanite
demystified this phenomenon by simply stating: “Ye have sought
all the days of your lives for that which ye could not obtain; and
ye have sought for happiness in doing iniquity, which thing is contrary
to the nature of that righteousness which is in our great and Eternal
Head” (Helaman 13:38). Elder Costa of the Seventy recently
taught,
“Many
people in this world do not understand the difference between fun
and happiness. Many try to find happiness having fun, but the two
words have different meanings. I looked them up in the dictionary
to find out what each of them meant. Fun is play, pleasure, gaiety,
merriment, source of enjoyment, amusement, to behave playfully,
playful, often a noisy activity, and teasing. Happiness is contentedness,
joy, delight, and satisfaction.”
“I was
taught, after becoming a member of the Church, that there is indeed
a big difference between fun and happiness. I learned, even before
my baptism, that the Lord has a plan of salvation for all His children
(see 2 Nephi 2:29). Through this plan, depending upon what we accomplish
here on earth, we shall return to our Heavenly Father's presence
and live with Him forever in a state of eternal happiness.”
“….All
who seek full happiness can find it in the gospel of Jesus Christ,
taught in His Church. Through Christ's doctrine, we are taught that
we can be part of the great plan of happiness that He has prepared
for all of us, His sons and daughters. As we keep His commandments,
we are blessed and come to know true happiness” (Elder Claudio
R. M. Costa, “Fun and Happiness,” Oct. 2002 General
Conference, Sunday Afternoon Session).
It has been
said that idolatry in its most rudimentary form is simply the placing
of anyone (or anything) above God in our worship, affections, and
devotion (see Jer. 2:27). As the Master himself taught, “Lay
not up for yourselves treasures upon earth, where moth and rust
doth corrupt, and where thieves break through and steal: But lay
up for yourselves treasures in heaven…. For where your treasure
is, there will your heart be also…. No man can serve two maters:
for either he will hate the one, and love the other; or else he
will hold to the one, and despise the other. Ye cannot serve God
and mammon. Therefore I say unto you, take no thought for your life”
(Matt. 6:24-26; and also Matt. 6:19-20, 24-25).
President Kimball
renewed Jeremiah and other Old Testament prophet’s charge
against idolatry in his unforgettable talk “The False Gods
We Worship.” His words are ever more relevant a quarter of
a century later.
“Sadly,
however, we find that to be shown the way is not necessarily to
walk in it, and many have not been able to continue in faith. These
have submitted themselves in one degree or another to the enticings
of Satan and his servants and joined with those of ‘the world’
in lives of ever-deepening idolatry.
I use the word idolatry intentionally. As I study ancient scripture,
I am more and more convinced that there is significance in the fact
that the commandment ‘Thou shalt have no other gods before
me’ is the first of the Ten Commandments.”
“Few men
have ever knowingly and deliberately chosen to reject God and his
blessings. Rather, we learn from the scriptures that because the
exercise of faith has always appeared to be more difficult than
relying on things more immediately at hand, carnal man has tended
to transfer his trust in God to material things. Therefore, in all
ages when men have fallen under the power of Satan and lost the
faith, they have put in its place a hope in the “arm of flesh”
and in “gods of silver, and gold, of brass, iron, wood, and
stone, which see not, nor hear, nor know” (Dan 5:23)—that
is, in idols. This I find to be a dominant theme in the Old Testament.
Whatever thing a man sets his heart and his trust in most is his
god; and if his god doesn’t also happen to be the true and
living God of Israel, that man is laboring in idolatry.”
“….And
so it often seems to be with people, having such a firm grasp on
things of the world—that which is telestial—that no
amount of urging and no degree of emergency can persuade them to
let go in favor of that which is celestial. Satan gets them in his
grip easily. If we insist on spending all our time and resources
building up for ourselves a worldly kingdom, that is exactly what
we will inherit.”
“In spite
of our delight in defining ourselves as modern, and our tendency
to think we possess a sophistication that no people in the past
ever had—in spite of these things, we are, on the whole, an
idolatrous people—a condition most repugnant to the Lord”
(Pres. Spencer W. Kimball, “The False Gods We Worship,”
Ensign, June 1976, 4-5).
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