Lesson 4 Rebuke and Retribution October 17-23

Memory Text: “Heal me, O Lord, and I shall be healed; save me, and I shall be saved, for You are my praise” (Jeremiah 17:14, NKJV).What has been is what will be, and what has been done is what will be done, and there is nothing new under the sun" (Ecc. 1:9, ESV).

Nothing new under the sun? This is especially true when it comes to the lives and work of God's prophets, who were often called to deliver words of warning and rebuke to those who should have known better. Though seeking to be faithful to their calling, the prophets for the most part faced fervent opposition, even retribution, often from the spiritual leaders, those who should have been the first to listen to them. No wonder Jesus said, “Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchers of the righteous, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets” (Matt. 23:29-30).This week we'll start to look at the trials of Jeremiah, whose ministry seemed to consist of nothing but rebuke and retribution: he giving the rebuke, the leaders giving him retribution.

Sunday October 18 The Two WaysFrom the earliest chapters of Genesis to the last chapters of

Revelation, the Bible presents to us only two options on how to live: we either follow the Lord with all our heart and soul, or we don't. As Jesus said, in words that many have found troubling, “He that is not with me is against me: and he that gathereth not with me scattereth” ( Luke 11:23 ) . This is a powerfully unambiguous statement about spiritual realities greater than what appears to the naked eye or than what common sense would seem to tell us. It's the great controversy theme at its most basic level. And yet, in one sense, Jesus isn't saying anything new or radical. It's always been this way.Read Jeremiah 17:5-10. Jeremiah 17:5-105 Thus says the Lord: “Cursed   is   the man who trusts in manAnd makes flesh his strength,Whose heart departs from the Lord.

5. Cursed. Realizing that much of the trouble experienced by his nation was caused by its alliances with Assyria and Egypt, which indicated a transference of their trust for safety and peace from the Lord to the “arm” of man, the prophet, with spirited abruptness, denounces those responsible for this deceptive confidence.

Be the man. The Hebrew word for “man” here is geber, “a young, vigorous man” (see on Ps. 34:8).

Trusteth in man. The Hebrew word for “man” here is ’adam, “man [in the generic sense],” that is, “a person,” “one belonging to the human race.” Here “man” signifies one who is merely a human being, thus aptly signifying that the nations upon whom the Israelites relied for help were after all but human, having the weaknesses common to all mankind1

6 For he shall be like a shrub in the desert,And shall not see when good comes,But shall inhabit the parched places in the wilderness,In a salt land which is not inhabited.”

7 “Blessed   is   the man who trusts in the   Lord,And whose hope is the   Lord. 8 For he shall be like a tree planted by the waters,Which spreads out its roots by the river,And will not fear when heat comes;But its leaf will be green,And will not be anxious in the year of drought,Nor will cease from yielding fruit.”

9 “The heart is deceitful above all things,And desperately wicked;Who can know it?10 I, the   Lord, search the heart,I   test the mind,Even to give every man according to his ways,According to the fruit of his doings.”

9. Deceitful. Heb. ‘aqob, from the root ‘aqab, “to seize at the heel,” “to beguile.” Here is the disclosure of the tragic reason that leads unregenerate man to choose to be a barren “heath” (v. 6) in the desert of sin rather than to be a fruitful “tree planted by the waters” (v. 8) of redemptive life. That reason is man’s own unregenerate, sinful nature (see Job 15:14; Ps. 51:5; 58:3; Eccl. 9:3; Rom. 7:14–20; Eph. 2:3).

Desperately wicked. Literally, “incurable,” that is, without any ability to heal its own evil (see Jer. 13:23; Jer. 30:12, 13; Matt. 9:12, 13).

What crucial spiritual principles do we find here, especially in light of the great controversy between Christ and Satan? MY POSSIBLE ANSWER: Taking a principle to be a fundamental truth or proposition that serves as the foundation for a system of belief or behavior or for a chain of reasoning or a rule or belief governing one's personal behavior, we see here that… A) One tends to loose more trusting in humans over against trusting in God. B) Only that which is connected to God has the potential to grow, prosper and satisfy. C) The deceitfulness of human heart is beyond knowledge God intends to bring its true nature to the forefront and rewards each person accordingly. D) Men to seek human sources of help and guidance rather than to rely upon what God has promised!

The immediate context of these words probably reflects Judah's political dalliances, and the Lord wanted them to understand that their only help was in God, not in political or military powers, a point that they would later learn, but only after it was far too late. Though the Lord can and does use other people to help us, in the end we must always put

1 Nichol, F. D. (Ed.). (1977). The Seventh-day Adventist Bible Commentary (Vol. 4, p. 422). Review and Herald Publishing Association.

our trust only in Him. We can never know for sure the motives of others; we can always know God's intentions for us.

With good reason, Jeremiah 17:9 warns about the deceitfulness of the human heart. The Hebrew text says that the heart is more deceitful than “everything.” The horrific physical effects of sin, as bad as they are, aren't as bad as the moral and spiritual effects. The problem is, because our hearts are already so deceitful, we can't fully know just how bad they really are. Jeremiah was soon to see for himself how very bad human intentions can be.

How can you learn to trust in the Lord more than you have before? ? MY POSSIBLE ANSWER: By praying and asking Him for help. By being intentional when God permits us to go trough hard times. By recognizing the need.

What are ways that you can step out in faith, right now, and do what is right in the eyes of the Lord? ? MY POSSIBLE ANSWER: By searching our hearts to discern the true condition and motives of our hearts. By understanding what is really driving our actions and then discerning our need of faith as a part of the Christian’s walk.

Monday October 19 The Sin of JudahCertainly, Jeremiah's task was not going to be easy. Maybe some

people might find perverse pleasure in pointing out people's sins, but most would find it to be very unappealing work, especially because of the reactions their words would provoke. Though some, when they hear the words of rebuke, might repent and reform, that's usually not the case, especially when the rebuke itself is very pointed and strong. And indeed, as with all of the prophets, the words of Jeremiah were just that: pointed and strong!

Read Jeremiah 17:1-4. 1 “The sin of Judah is written with a pen of iron;With the point of a diamond it is engravedOn the tablet of their heart,And on the horns of your altars,2 While their children rememberTheir altars and their wooden imagesBy the green trees on the high hills.3 O My mountain in the field,I will give as plunder your wealth, all your treasures,And   your high places of sin within all your borders .Give thy substance. An allusion to the spoils that the invading Babylonians would take from Jerusalem, especially from the Temple (see 2 Kings 24:10–16).4 And you, even yourself,Shall let go of your heritage which I gave you;And I will cause you to serve your enemiesIn the land which you do not know;For you have kindled a fire in My anger which shall burn forever.”

What were some of the warnings that Jeremiah gave to the people? ? MY POSSIBLE ANSWER: That because their sins were so ingrained the Lord would permit them to be plundered and they will be enslaved. Then being brought up in an environment of idolatry, the children

would be inclined to adopt the same wicked course.The imagery of the sin engraved on the heart is especially powerful. It

shows the depth of the corruption. The idea isn't just that the sin is written there, as with a pen, but that it is engraved there, etched in with a tool. This all becomes even more powerful when one remembers the words of the Lord to Judah's ancestors: “If you obey the Lord your God and keep his commands and decrees that are written in this Book of the Law and turn to the Lord your God with all your heart and with all your soul” (Deut. 30:10, NIV; compare with Ps. 40:8 and Jer. 31:33). It was out of their hearts that they were to love God and obey His law; now, instead, their sin-the violation of that law ( 1 John 3:4 ) -is etched in their hearts.

“Let none who claim to be the depositaries of God's law flatter themselves that the regard they may outwardly show toward the commandments will preserve them from the exercise of divine justice. Let none refuse to be reproved for evil, nor charge the servants of God with being too zealous in endeavoring to cleanse the camp from evil-doing. A sin-hating God calls upon those who claim to keep His law to depart from all iniquity.”-Ellen G. White, Prophets and Kings , p. 416 .

Sin engraved on the heart? ? MY POSSIBLE ANSWER: Yes that is what God sees. That's a scary thought, is it not? ? MY POSSIBLE ANSWER: It surely is….but very real. What does that image say about just how deep and intense the work of purifying our hearts is? ? MY POSSIBLE ANSWER: It says that the purifying work must go just as deep and has to be even more thorough in order to consume all sin. What's the only way to accomplish it? ? MY POSSIBLE ANSWER: The only way to accomplish it is through the acknowledge-ment of our true condition and our total inability to reform. Them through prayer, completely surrender to the purifying influence of the Holy Spirit.

Tuesday October 20 The Warning to Jeremiah“And this is the condemnation, that light is come into the world,

and men loved darkness rather than light, because their deeds were evil” (John 3:19).

The sad story of Jeremiah is that the opposition he faced came from the very ones that, through him, the Lord was trying to save. The Lord wanted to spare them the disaster that was sure to come. The problem, though, is that people often don't want to hear what they need to hear, because it cuts against their sinful and corrupt desires.

Read Jeremiah 11:18-23. Jeremiahs Life Threatened18 Now the Lord gave me knowledge of it, and I know it; for You showed me their doings. 19 But I was like a docile lamb brought to the slaughter; and I did not know that they had devised schemes against me, saying, “Let us destroy the tree with its fruit, and let us cut him off from the land of the

living, that his name may be remembered no more.” 18. Knowledge of it. That is, of their evil deeds. Turning from the sins of Judah and Israel in

general, the prophet directs his attention in the rest of the chapter to the “doings” of his own townsmen of Anathoth and their plots to take his life.

19. An ox. Heb. ’alluph. When used as a noun it means “a friend,” “an intimate” (see on ch. 3:4), or sometimes “cattle” (see Ps. 144:14). As an adjective it means “tame.” Hence instead of rendering the Hebrew of this passage, “a lamb or an ox,” it may be translated, “a tame lamb,” or, “a gentle lamb” (RSV). The LXX renders the expression “an innocent lamb.” 20 But, O Lord of hosts, You who judge righteously, Testing the mind and the heart, Let me see Your vengeance on them, For to You I have revealed my cause.

20. Vengeance. Jeremiah appeals to God for justice. Some have felt that his language is somewhat vindictive, but this is not necessarily the case. Jeremiah was conscious of the fact that he was doing the work of the Lord. Any interference with his work was therefore an attack against God (see Vol. III, p. 624).

21 “Therefore thus says the Lord concerning the men of Anathoth who seek your life, saying, ‘Do not prophesy in the name of the Lord, lest you die by our hand’ –

21. The men of Anathoth. Anathoth had been assigned to the priests (Joshua 21:18) and was the home of Jeremiah (Jer. 1:1). The “men of Anathoth” were therefore priests; even more, they were close relatives of Jeremiah (see ch. 12:6). It had been difficult for Jeremiah to realize the depth of Judah’s apostasy (ch. 11:9–11; see on ch. 10:19). Now, God warns Jeremiah of the secret plot on his life (ch. 11:18, 19, 21), and as the prophet learns of their conspiracy against him personally he begins to understand their attitude toward God (v. 20; see chs. 12:1; 17:18).

Prophesy not. Compare the experience of Amos (Amos 7:10–13), of Jesus (Luke 4:16–30), and of Paul (Acts 9:23; 23:12). 22 therefore thus says the Lord of hosts: ‘Behold, I will punish them. The young men shall die by the sword, their sons and their daughters shall die by famine; 23 and there shall be no remnant of them, for I will bring catastrophe on the men of Anathoth, even the year of their punishment.’”

22. Young men. That is, men of military age, as shown by the fact that they would die “by the sword.”

23. No remnant. If the “remnant” refers to those who would return from captivity, the prediction evidently applies only to the men who conspired against Jeremiah, inasmuch as some of the men of Anathoth did return (see Ezra 2:23; Neh. 7:27). On the other hand, the prophet may be referring to the carrying away into exile of all the city’s inhabitants. The fact that Anathoth was near Jerusalem would bring upon it the full force of the Babylonian invasion.

Visitation. The purpose of the visitation is punishment (see on Ps. 8:4; 59:5). Jeremiah employs this expression characteristically to refer to the time divinely appointed for chastisement of the apostates (see Jer. 8:12; 10:15; 23:12; 46:21; 48:44; 50:27; 51:18).

What is going on here? ? MY POSSIBLE ANSWER: God reveals to Jeremiah that the fellow priest and family members were plotting for his life.

What does some of the imagery remind us of? ? MY POSSIBLE ANSWER: The life and ministry of Jesus.

Though in ancient Israel those who falsely prophesied in the name of the Lord could face death, in this case there was no indication that the men of Anathoth thought Jeremiah was speaking falsely. Instead, it seemed that they just wanted him silenced. They didn't want to hear what he had to say. Though the text doesn't say how they planned to kill him, some scholars have thought that they might have been thinking of poisoning him.

As we saw, too, Anathoth was Jeremiah's hometown, and its people were rejecting his message, even to the point of being willing to kill him. This, though, was only the beginning of a much wider rejection by all but a “remnant” of his own nation. Of course, all of this, including the “lamb led to the slaughter” imagery, evokes the sacrifice of Jesus. In a sense, Jeremiah prefigured Christ, not as a type (like the animal sacrifices), but in that he, like Jesus, faced powerful opposition from the very ones he was trying to help. This situation in Jeremiah's life definitely calls to mind what Jesus went through early in His ministry as well (Luke 4:14-30).

When was the last time you heard something that you knew was right, but you simply didn't want to hear it? ? MY POSSIBLE ANSWER: Probably a year ago but it was not god speaking to me… at lease I didn’t thinks of it that way.

What was your initial reaction? ? MY POSSIBLE ANSWER: Hurt….Wounded pride. Convicted. Maybe a little angry and bitter.

In cases like this, why must we learn to take up our cross? ? MY POSSIBLE ANSWER: We must learn to take up our cross because it is a means of learning in the school of Christ. It permits us to enter into His sufferings.

Wednesday October 21 A LamentIn the earliest chapters of Jeremiah, the Lord had warned his servant

that his work as a prophet was not going to be easy. At the time of his calling, Jeremiah was told that Judah's princes, kings, priests, and people would “fight against [him]” (Jer. 1:19). Although he was told that the Lord would sustain him and that his opponents would not “prevail against [him]” ( Jer. 1:19 ) , no doubt the warning that most of his own people were going to fight him wasn't welcome news. Jeremiah, though, didn't yet know the half of it, and when trials came, he was understandably angry and hurt.

What universal issue is the prophet struggling with in Jeremiah 12:1-4? Jeremiahs Question 1 Righteous are You, O Lord, when I plead with You; Yet let me talk with You about Your judgments. Why does the way of the wicked prosper? Why are those happy who deal so treacherously?

1. When I plead. Jeremiah appears deeply perplexed over the continued prosperity of the wicked. Though at heart convinced that God is “righteous,” he cannot fully harmonize his

concept of God with the facts of human experience. Other saints had grappled with the same problem, for example, Job (Job 21:7–13) and David (Ps. 73:1–12; see Introduction to Ps. 73). If, as seems likely, Jer. 12 fits chronologically between chs. 11 and 13, Jeremiah may have still been troubled over the hostility and the conspiracy of the men of Anathoth.

Happy. Literally, “at ease,” or “at rest.”

2 You have planted them, yes, they have taken root; They grow, yes, they bear fruit.You are near in their mouth But far from their mind.

2. Planted. See ch. 11:17. They have taken root. A figure denoting the prosperous state of the wicked. Their reins. Literally, “the kidneys.” These organs were considered to be the seat of the emotions. Hence by “reins” were designated “the inner feelings” (see Ps. 26:2).

3 But You, O Lord, know me; You have seen me, And You have tested my heart toward You. Pull them out like sheep for the slaughter, And prepare them for the day of slaughter.

3. Thou, O Lord. Confident that God is aware of his sincerity, Jeremiah expects God to vindicate him. Sheep for the slaughter. See ch. 11:19. Jeremiah requests for his enemies the punishment they intended to inflict upon him. Prepare. Heb. qadash, frequently translated “to sanctify,” here evidently meaning “to set apart” (see on ch. 6:4).

4 How long will the land mourn, And the herbs of every field wither? The beasts and birds are consumed, For the wickedness of those who dwell there, Because they said, “He will not see our final end.”

MY POSSIBLE ANSWER: The universal question of how in a world controlled by a God of righteousness could the non-Christian or the ones not doing right prosper and the sincere Christian suffer. What is the prophet's attitude toward those who have hurt him? ? MY POSSIBLE ANSWER: He wants vindication. Jeremiah, complaining of the wicked people’s prosperity. By faith sees their ruin. What does this tell us about the humanity of even God's most faithful servants? MY POSSIBLE ANSWER: That they are also human. That the carnal nature is always present and the expression thereof is not completely negated by one’s spirituality.

Jeremiah 12:1 is filled with Old Testament legal language: the Hebrew words for “righteous,” “bring a case,” and “justice” (NIV) all appear in legal settings. The prophet, so upset over what he has been facing, is bringing a “lawsuit” (see Deut. 25:1) against the Lord. His complaint, of course, is a common one: why do the evil seem to prosper while he, Jeremiah, seeking only to do God's will, faces such trials?

We can see, too, Jeremiah's humanity exhibited. He wants those who have

done evil to him to be punished. He's not speaking here as a theologian; he's speaking as a fallen human being in need of grace who, like Job and like many of God's faithful people, doesn't understand why these things are happening to him. Why should Jeremiah, God's servant, called to declare God's truth to a rebellious people, be subjected to the treacherous plots of his own village? Jeremiah trusted in the Lord, but he surely didn't understand why things were happening as they were.

How can we learn to trust in the Lord despite all the things that happen that just don't seem to make sense to us? ? MY POSSIBLE ANSWER: A) By asking God to help us to remember that it’s not about us. Our part is to obey and trust him implicitly. B) By looking at the larger picture…. that there is a war or controversy going on and we are but a part of larger issues. C) Study and meditate on how God has worked in the pass under similar conditions.

Thursday October 22 A Desperate SituationRead Jeremiah 14:1-10. Sword, Famine, and Pestilence1 The word of the Lord that came to Jeremiah concerning the droughts. 2 “Judah mourns,And her gates languish;They mourn for the land,And the cry of Jerusalem has gone up.2. The gates. In ancient times public life centered at the city gates (see on Gen. 19:1). The decay of the gates represented the disruption of business and other public functions.3 Their nobles have sent their lads for water;They went to the cisterns   and   found no water .They returned with their vessels empty;They were ashamed and confoundedAnd covered their heads.4 Because the ground is parched,For there was no rain in the land,The plowmen were ashamed;They covered their heads.4. Chapt. An Old English form of “chapped.” However, the word thus translated does not mean “chapped,” as we now define that word, but rather “to be stricken with terror.” Poetically, words normally ascribed to human beings are sometimes ascribed to inanimate objects.5 Yes, the deer also gave birth in the field,But left because there was no grass.6 And the wild donkeys stood in the desolate heights;They sniffed at the wind like jackals;Their eyes failed because there was no grass.” 7 O Lord, though our iniquities testify against us, Do it for Your names sake; For our backslidings are many, We have sinned against You. 7. Though our iniquities. Because of his love for his people Jeremiah is prompted to pray for their pardon (see on ch. 7:16). In behalf of his people, he willingly confesses their transgressions. The prophet knew that Judah’s apostate spiritual condition had brought the drought upon the people (ch. 3:2, 3).8 O the Hope of Israel, his Savior in time of trouble, Why should You be like a stranger in the land, And like a traveler who turns aside to tarry for a night? 9 Why should You be like a man astonished, Like a mighty one who cannot save? Yet You, O Lord, are in our midst, And we are called

by Your name;Do not leave us! 10 Thus says the Lord to this people:“Thus they have loved to wander;They have not restrained their feet.Therefore the   Lord   does not accept them;He will remember their iniquity now,And punish their sins.”

8. Hope of Israel. Heb. miqweh Yiśra’el, an expression occurring only here and in ch. 17:13. The prophet emphasizes the fact that there is no “hope” for Israel except in the Lord.

As a wayfaring man. The prophet’s graphic way of expressing God’s seeming indifference to Judah in their “time of trouble.”

9. Astonied. Or, “astounded,” “perplexed.” The LXX renders the opening clause, “Wilt thou be as a man asleep?”

In the midst. Jeremiah’s conquering faith assures him that God is not, as v. 8 implies, like a passing “wayfaring man” (see v. 8), but that the Lord ever abides loyally among His people. The prophet confidently knows that though the Lord delays action, He, “as a mighty man,” will save His own.

10. Not accept them. Because the people of Judah have not turned from their sinfulness, but have loved to “wander” in the paths of their own transgressions, God must refuse Jeremiah’s request. Visit. That is for the purpose of punishing (see on Ps. 8:4; 59:5). What is happening here? MY POSSIBLE ANSWER: The prophet describes the conditions that exist enjoying the famine and drought. He acknowledges that it is all because of their sin and pleads that God would not assume a stance it appears like impotence.

Drought struck all of the land; every city, town, and village suffered. The poor and the rich suffered together. Not even the wildlife could bear the lack of water. The aristocrats waited for their servants at the city gates, hoping they had found water, but the springs had dried up. There was no water, and without water, life could not continue. Their misery grew from day to day. The people put on mourning clothes, and walked with their eyes downcast. Then they would suddenly kneel and cry out in desperate prayer.

At the time of such a natural catastrophe, it was the custom to visit the temple in Jerusalem (Joel 1:13-14; 2:15-17) to fast and to make special offerings to God.Jeremiah saw the eagerness of the people, but he knew well that they didn't seek the Lord, only the water. This saddened the prophet further. Jeremiah was also praying, not for water, but for the mercy and presence of God.

Jeremiah understood, too, that this was only the beginning of the trials to come. God saw the hearts of the people and knew that if He were to remove the drought, then the repentance would also disappear. The people did everything to try to change their situation, including going to Jerusalem, praying, fasting, putting on sackcloth, and making offerings, but they forgot one thing: true conversion, true repentance. They were looking only to remove the results of the problem, not the problem itself, which was their sin and disobedience.

Read Jeremiah 14:11-16. 11 Then the Lord said to me, “Do not pray for this people, for their good.12 When they fast, I will not hear their cry; and when they offer burnt offering and grain offering, I will not accept them. But I will consume them by the sword, by the famine, and by the pestilence.”

12. I will not accept. The statement has been understood to mean that these fasts and offerings were merely perfunctory, ceremonial acts, without the sincere spirit of true worship (see Isa. 1:10–15), and so unacceptable to God. However, the passage may mean that their fasts and offerings, though in a measure sincere, came too late to avert the divine punishment.

By the sword. So constantly has human history demonstrated the sequence of the scourges of war, that sword, famine, and pestilence have become a proverbial evil trinity (see ch. 21:9).

13 Then I said, “Ah, Lord God! Behold, the prophets say to them, ‘You shall not see the sword, nor shall you have famine, but I will give you assured peace in this place.’”

13. The prophets say. One of the chief reasons for the Israelites’ spiritual decadence was the potent evil influence of the many false, corrupt, popularity-seeking prophets who deluded the people into expecting peace. These prophets speciously reasoned that because the Israelites were the people of God’s choice, they were secure from all defeat, and that only good would come to them. Because the teaching of these false religious leaders was more pleasing to the ears of the people than the messages given by the true servants of God, the false prophets were regarded with much greater favor than God’s appointed spokesmen. The opposition of the false prophets made the tasks of God’s messengers extremely difficult (see Isa. 30:8–10; Jer. 5:31; Eze. 13; Amos 3:5–12).

Ye shall not see. In characteristic fashion the false prophets sounded the popular note by denying the three scourges pronounced upon the people by God (see v. 12), promising them the blessings of continued prosperity and “assured peace.”

14 And the Lord said to me, “The prophets prophesy lies in My name. I have not sent them, commanded them, nor spoken to them; they prophesy to you a false vision, divination, a worthless thing, and the deceit of their heart.15 Therefore thus says the Lord concerning the prophets who prophesy in My name, whom I did not send, and who say, ‘Sword and famine shall not be in this land’ - ‘By sword and famine those prophets shall be consumed! 16 And the people to whom they prophesy shall be cast out in the streets of Jerusalem because of the famine and the sword; they will have no one to bury them - them nor their wives, their sons nor their daughters - for I will pour their wickedness on them.’”

15. By sword and famine. The Lord pronounces upon these deceivers the very disasters they declared would never come.

16. None to bury them. Not to be buried with proper respect and ceremony was regarded by

the Jews as a great dishonor (see chs. 8:2; 16:5, 6).2

How do we understand this? ? MY POSSIBLE ANSWER: We are to understand it in the light of how settled the people we are in their sins and God’s foreknowledge. One of the purposes of prayer should be to the effect reconciliation and oneness. Here, God sees that it is pointless to pray for that which would encourage the people to only continue in sin.

“Do not pray for this people, for their good,” God told Jeremiah, even though Jeremiah earlier presented a great example of intercessory prayer: “O Lord, though our iniquities testify against us, do it for Your name's sake” (Jer. 14:7, NKJV). Though we are told to “pray without ceasing” (1 Thess. 5:17), in this case the Lord, who knows everything from beginning to end, is revealing to Jeremiah just how corrupt and fallen these people are. Of course, God knows people's hearts, and God knows the future; we don't. Hence, the New Testament admonition to pray, even for our enemies, doesn't lose any of its force here.Friday

Further Thought:Jeremiah struggled with a question that we all do: how do we make sense of evil? But maybe that's the problem, trying to make sense of what's not sensible, what could even be deemed as “nonsense.”

In this regard, Ellen G. White wrote: “It is impossible to explain the origin of sin so as to give a reason for its existence. . . . Sin is an intruder, for whose presence no reason can be given. It is mysterious, unaccountable; to excuse it is to defend it. Could excuse for it be found, or cause be shown for its existence, it would cease to be sin.”-Ellen G. White, The Great Controversy , pp. 492, 493 . Replace the word sin with evil and the statement works just as well: It is impossible to explain the origin of evil so as to give a reason for its existence. . . . Evil is an intruder, for whose presence no reason can be given. It is mysterious, unaccountable; to excuse it is to defend it. Could excuse for it be found, or cause be shown for its existence, it would cease to be evil.

When tragedy strikes, we hear people say, or we ourselves think: I don't understand this. It doesn't make sense. Well, there's a good reason that we don't understand it: it's not understandable. If we could understand it, if it made sense, if it fit into some logical and rational plan, then it wouldn't be that evil; it wouldn't be that tragic because it serves a rational purpose. How crucial it is that we remember that evil, like sin, cannot often be explained. What we do have, however, is the reality of the Cross, which shows us the love and goodness of God despite the inexplicable evil caused by sin.2 Nichol, F. D. (Ed.). (1977). The Seventh-day Adventist Bible Commentary (Vol. 4, p. 414). Review and Herald Publishing Association.

Discussion Question:Dwell more on this idea that evil and suffering don't make sense, that they don't have a rational or good explanation. Why is it better that way? Think about it. A horrible tragedy strikes: perhaps a young child dies of a terrible disease after years of suffering. Do we really want to believe that a good and rational reason exists for this? Isn't it better to chalk it up to the terrible and evil results of living in a fallen world? Discuss in class.

Friday – Further StudyEllen G. White, The Great Controversy, pp. 492 - 495.

CHAPTER 29 – The Origin of EvilTo many minds the origin of sin and the reason for its existence are a source of great perplexity. They see the work of evil, with its terrible results of woe and desolation, and they question how all this can exist under the sovereignty of One who is infinite in wisdom, in power, and in love. Here is a mystery of which they find no explanation. And in their uncertainty and doubt they are blinded to truths plainly revealed in God's word and essential

to salvation. There are those who, in their inquiries concerning the existence of sin, endeavor to search into that which God has never revealed; hence they find no solution of their difficulties; and such as are actuated by a disposition to doubt and cavil seize upon this as an excuse for rejecting the words of Holy Writ. Others, however, fail of a satisfactory understanding of the great problem of evil, from the fact that tradition and misinterpretation have obscured the teaching of the Bible concerning the character of God, the nature of His government, and the principles of His dealing with sin.It is impossible to explain the origin of sin so as to give a reason for its existence. Yet enough may be understood concerning both the origin and the final disposition of sin to make fully manifest the justice and benevolence of God in all His dealings with evil. Nothing is more plainly taught in Scripture than that God was in no wise responsible for the entrance of sin; that there was no arbitrary withdrawal of divine grace, no deficiency in the divine government, that gave occasion for the uprising of rebellion. Sin is an intruder, for whose presence no reason can be given. It is mysterious, unaccountable; to excuse it is to defend it. Could excuse for it be found, or cause be shown for its existence, it would cease to be sin. Our only definition of sin is that given in the word of God; it is "the transgression of the law;" it is the outworking of a principle at war with the great law of love which is the foundation of the divine government.Before the entrance of evil there was peace and joy throughout the universe. All was in perfect harmony with the Creator's will. Love for God was supreme, love for one another impartial. Christ the Word, the Only Begotten of God, was one with the eternal Father,--one in nature, in character, and in purpose,--the only being in all the universe that could enter into all the counsels and purposes of God. By Christ the Father wrought in the creation of all heavenly beings. "By Him were all things created, that are in heaven, . . . whether they be thrones, or dominions, or principalities, or powers" (Colossians 1:16); and to Christ, equally with the Father, all heaven gave allegiance.The law of love being the foundation of the government of God, the happiness of all created beings depended upon their perfect accord with its great principles of righteousness. God desires from all His creatures the service of love--homage that springs from an intelligent appreciation of His character. He takes no pleasure in a forced allegiance, and to all He grants freedom of will, that they may render Him voluntary service.But there was one that chose to pervert this freedom. Sin originated with him who, next to Christ, had been most honored of God and who stood highest in power and glory among the inhabitants of heaven. Before his fall, Lucifer was first of the covering cherubs, holy and undefiled. "Thus saith the Lord God; Thou sealest up the sum, full of wisdom, and perfect in beauty. Thou hast been in Eden the garden of God; every precious stone was thy

covering. . . .Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee." Ezekiel 28:12-15.Lucifer might have remained in favor with God, beloved and honored by all the angelic host, exercising his noble powers to bless others and to glorify his Maker. But, says the prophet, "Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness." Verse 17. Little by little, Lucifer came to indulge a desire for self-exaltation. "Thou hast set thine heart as the heart of God." "Thou hast said, . . . I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation....I will ascend above the heights of the clouds; I will be like the Most High." Verse 6; Isaiah 14:13, 14. Instead of seeking to make God supreme in the affections and allegiance of His creatures, it was Lucifer's endeavor to win their service and homage to himself. And coveting the honor which the infinite Father had bestowed upon His Son, this prince of angels aspired to power which it was the prerogative of Christ alone to wield.All heaven had rejoiced to reflect the Creator's glory and to show forth His praise. And while God was thus honored, all had been peace and gladness. But a note of discord now marred the celestial harmonies. The service and exaltation of self, contrary to the Creator's plan, awakened forebodings of evil in minds to whom God's glory was supreme. The heavenly councils pleaded with Lucifer. The Son of God presented before him the greatness, the goodness, and the justice of the Creator, and the sacred, unchanging nature of His law. God Himself had established the order of heaven; and in departing from it, Lucifer would dishonor his Maker, and bring ruin upon himself. But the warning, given in infinite love and mercy, only aroused a spirit of resistance. Lucifer allowed jealousy of Christ to prevail, and he became the more determined.Pride in his own glory nourished the desire for supremacy. The high honors conferred upon Lucifer were not appreciated as the gift of God and called forth no gratitude to the Creator. He gloried in his brightness and exaltation, and aspired to be equal with God. He was beloved and reverenced by the heavenly host. Angels delighted to execute his commands, and he was clothed with wisdom and glory above them all. Yet the Son of God was the acknowledged Sovereign of heaven, one in power and authority with the Father. In all the councils of God, Christ was a participant, while Lucifer was not permitted thus to enter into the divine purposes. "Why," questioned this mighty angel, "should Christ have the supremacy? Why is He thus honored above Lucifer?"

Inside Story~Nothing but Faith—Part 1John grew up knowing that God was calling him to become a minister. When he tried to ignore or avoid the call, he found that he could not.In Zimbabwe, work for students is nearly impossible to find, so John had to rely on his mother to pay his school fees when he enrolled at Solusi University, an Adventist university in Zimbabwe.John loves evangelism, and during his school breaks he initiated various outreach programs. He held short evangelistic meetings in several churches during one of his breaks and rejoiced to see 100 people come to Christ.John returned home from his evangelism to prepare for school, expecting that his school fees were paid, but they weren’t. His mother explained that her goods weren’t selling. “Perhaps you’ll have to wait a semester to go to school,” she suggested to John.

“Don’t worry,” John told her. “God is the one who called me to the ministry, and He will help with my school fees.”John packed his bag, kissed his mother goodbye, and got on the bus to Solusi, arriving with not enough money to buy

a bus ticket back home. He had nothing but his faith.Since he arrived at Solusi too late to register, John stayed in a friend’s dormitory room that night. The next day he went

to see the dean of men to be assigned a dorm room. The dean was reluctant to give him a room without financial clearance. But he knew John, and finally he agreed. “Here’s your key,” the dean said. “But if you haven’t received financial clearance by 5:00 p.m. tomorrow, you’ll have to move out.”

John thanked him and put his things into the room. Before unpacking, he knelt down and prayed. “God, thank You for the time that I have this room. If You don’t pay my fees, I’ll have to move out tomorrow, so it’s up to You. Thanks, Lord. Amen.”

John had heard that a friend of his, Sister Jeremiah, an evangelist, was holding meetings on campus. He went to visit her. “Did you pay your fees?” Sister Jeremiah asked him.

“No,” he said honestly. “My mom doesn’t have the money. I’ve come so we can pray about it.”“Let’s not ask God for the money,” Sister Jeremiah said. “Let’s just thank Him for providing the money you need.” So

the two knelt down, and Sister Jeremiah thanked God for the money John hadn’t yet received.The money didn’t’ come that day. As John walked around campus several friends stopped to ask how things were

going. John didn’t tell them about his financial needs, but replied, smiling, “Everything is fine; God is in control.”One girl on campus knew John’s situation. When she encouraged him to drop out of school, he replied, “Don’t try to

discourage me. God will provide.”But by bedtime that night nothing had happened. John again placed his situation in God’s hands then went to sleep.To be continued INSIDE STORY ENDbelow is always the same

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Monday – The Sin of JudahEllen G. White, Prophets and Kings, pp. 410 - 417.

Through Jeremiah the word of the Lord to His people was: "Return, thou backsliding Israel, . . . and I will not cause Mine anger to fall upon you: for I am merciful, saith the Lord, and I will not keep anger forever. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God. . . . Turn, O backsliding children, saith the Lord; for I am married unto you." "Thou shalt call Me, My Father; and shalt not turn away from Me." "Return, ye backsliding children, and I will heal your backslidings." Jeremiah 3:12-14, 19, 22.And in addition to these wonderful pleadings, the Lord gave His erring people the very words with which they might turn to Him. They were to say: "Behold, we come unto Thee; for Thou art the Lord our God. Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the Lord our God is the salvation of Israel. .

. . We lie down in our shame, and our confusion covereth us: for we have sinned against the Lord our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the Lord our God." Verses 22-25.The reformation under Josiah had cleansed the land of the idolatrous shrines, but the hearts of the multitude had not been transformed. The seeds of truth that had sprung up and given promise of an abundant harvest had been choked by thorns. Another such backsliding would be fatal; and the Lord sought to arouse the nation to a realization of their danger. Only as they should prove loyal to Jehovah could they hope for the divine favor and for prosperity.Jeremiah called their attention repeatedly to the counsels given in Deuteronomy. More than any other of the prophets, he emphasized the teachings of the Mosaic law and showed how these might bring the highest spiritual blessing to the nation and to every individual heart. "Ask for the old paths, where is the good way, and walk therein," he pleaded, "and ye shall find rest for your souls." Jeremiah 6:16.On one occasion, by command of the Lord, the prophet took his position at one of the principal entrances to the city and there urged the importance of keeping holy the Sabbath day. The inhabitants of Jerusalem were in danger of losing sight of the sanctity of the Sabbath, and they were solemnly warned against following their secular pursuits on that day. A blessing was promised on condition of obedience. "If ye diligently hearken unto Me," the Lord declared, and "hallow the Sabbath day, to do no work therein; then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain forever." Jeremiah 17:24, 25.This promise of prosperity as the reward of allegiance was accompanied by a prophecy of the terrible judgments that would befall the city should its inhabitants prove disloyal to God and His law. If the admonitions to obey the Lord God of their fathers and to hallow His Sabbath day were not heeded, the city and its palaces would be utterly destroyed by fire.Thus the prophet stood firmly for the sound principles of right living so clearly outlined in the book of the law. But the conditions prevailing in the land of Judah were such that only by the most decided measures could a change for the better be brought about; therefore he labored most earnestly in behalf of the impenitent. "Break up your fallow ground," he pleaded, "and sow not among thorns." "O Jerusalem, wash thine heart from wickedness, that thou mayest be saved." Jeremiah 4:3, 14.But by the great mass of the people the call to repentance and reformation was unheeded. Since the death of good King Josiah, those who ruled the nation had been proving untrue to their trust and had been leading many astray. Jehoahaz, deposed by the interference of the king of Egypt, had been followed by Jehoiakim, an older son of Josiah. From the beginning of Jehoiakim's reign, Jeremiah had little hope of saving his beloved land from destruction and the people from captivity. Yet he was not permitted to remain silent while utter ruin threatened the kingdom. Those who had remained loyal to God must be encouraged to persevere in rightdoing, and sinners must, if possible, be induced to turn from iniquity.The crisis demanded a public and far-reaching effort. Jeremiah was commanded by the Lord to stand in the court of the temple and speak to all the people of Judah who might pass in and out. From the messages given him he must diminish not a word, that sinners in Zion might have the fullest possible opportunity to hearken and to turn from their evil ways.The prophet obeyed; he stood in the gate of the Lord's house and there lifted his voice in warning and entreaty. Under the inspiration of the Almighty he declared:"Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the

Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye thoroughly amend your ways and your doings; if ye thoroughly execute judgment between a man and his neighbor; if ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: then will I cause you to dwell in this place, in the land that I gave to your fathers, forever and ever." Jeremiah 7:2-7.The unwillingness of the Lord to chastise is here vividly shown. He stays His judgments that He may plead with the impenitent. He who exercises "loving-kindness, judgment, and righteousness, in the earth" yearns over His erring children; in every way possible He seeks to teach them the way of life everlasting. Jeremiah 9:24. He had brought the Israelites out of bondage that they might serve Him, the only true and living God. Though they had wandered long in idolatry and had slighted His warnings, yet He now declares His willingness to defer chastisement and grant yet another opportunity for repentance. He makes plain the fact that only by the most thorough heart reformation could the impending doom be averted. In vain would be the trust they might place in the temple and its services. Rites and ceremonies could not atone for sin. Notwithstanding their claim to be the chosen people of God, reformation of heart and of the life practice alone could save them from the inevitable result of continued transgression.Thus it was that "in the cities of Judah, and in the streets of Jerusalem" the message of Jeremiah to Judah was, "Hear ye the words of this covenant,"--the plain precepts of Jehovah as recorded in the Sacred Scriptures,--"and do them." Jeremiah 11:6. And this is the message he proclaimed as he stood in the temple courts in the beginning of the reign of Jehoiakim.Israel's experience from the days of the Exodus was briefly reviewed. God's covenant with them had been, "Obey My voice, and I will be your God, and ye shall be My people: and walk ye in all the ways that I have commanded you, that it may be well unto you." Shamelessly and repeatedly had this covenant been broken. The chosen nation had "walked in the counsels and in the imagination of their evil heart, and went backward, and not forward." Jeremiah 7:23, 24."Why," the Lord inquired, "is this people of Jerusalem slidden back by a perpetual backsliding?" Jeremiah 8:5. In the language of the prophet it was because they had obeyed not the voice of the Lord their God and had refused to be corrected. See Jeremiah 5:3. "Truth is perished," he mourned, "and is cut off from their mouth." "The stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but My people know not the judgment of the Lord." "Shall I not visit them for these things? saith the Lord: shall not My soul be avenged on such a nation as this?" Jeremiah 7:28; 8:7; 9:9.The time had come for deep heart searching. While Josiah had been their ruler, the people had had some ground for hope. But no longer could he intercede in their behalf, for he had fallen in battle. The sins of the nation were such that the time for intercession had all but passed by. "Though Moses and Samuel stood before Me," the Lord declared, "yet My mind could not be toward this people: cast them out of My sight, and let them go forth. And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them. Thus saith the Lord; Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity." Jeremiah 15:1, 2.A refusal to heed the invitation of mercy that God was now offering would bring upon the impenitent nation the judgments that had befallen the northern kingdom of Israel over a century before. The message to them now was: "If ye will not hearken to Me, to walk in

My law, which I have set before you, to hearken to the words of My servants the prophets, whom I sent unto you, both rising up early, and sending them, but ye have not hearkened; then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth." Jeremiah 26:4-6.Those who stood in the temple court listening to Jeremiah's discourse understood clearly this reference to Shiloh, and to the time in the days of Eli when the Philistines had overcome Israel and carried away the ark of the testament.The sin of Eli had consisted in passing lightly over the iniquity of his sons in sacred office, and over the evils prevailing throughout the land. His neglect to correct these evils had brought upon Israel a fearful calamity. His sons had fallen in battle, Eli himself had lost his life, the ark of God had been taken from the land of Israel, thirty thousand of the people had been slain--and all because sin had been allowed to flourish unrebuked and unchecked. Israel had vainly thought that, notwithstanding their sinful practices, the presence of the ark would ensure them victory over the Philistines. In like manner, during the days of Jeremiah, the inhabitants of Judah were prone to believe that a strict observance of the divinely appointed services of the temple would preserve them from a just punishment for their wicked course.What a lesson is this to men holding positions of responsibility today in the church of God! What a solemn warning to deal faithfully with wrongs that bring dishonor to the cause of truth! Let none who claim to be the depositaries of God's law flatter themselves that the regard they may outwardly show toward the commandments will preserve them from the exercise of divine justice. Let none refuse to be reproved for evil, nor charge the servants of God with being too zealous in endeavoring to cleanse the camp from evil-doing. A sin-hating God calls upon those who claim to keep His law to depart from all iniquity. A neglect to repent and to render willing obedience will bring upon men and women today as serious consequences as came upon ancient Israel. There is a limit beyond which the judgments of Jehovah can no longer be delayed. The desolation of Jerusalem in the days of Jeremiah is a solemn warning to modern Israel, that the counsels and admonitions given them through chosen instrumentalities cannot be disregarded with impunity.Jeremiah's message to priests and people aroused the antagonism of many. With boisterous denunciation they cried out, "Why hast thou prophesied in the name of the Lord, saying, This house shall be like Shiloh, and this city shall be desolate without an inhabitant? And all the people were gathered against Jeremiah in the house of the Lord." Jeremiah 26:9. Priests, false prophets, and people turned in wrath upon him who would not speak to them smooth things or prophesy deceit. Thus was the message of God despised, and His servant threatened with death.