Dr

Jim Eggert

5th Sunday After Pentecost

"The Distress, Confidence, and Praise of God's Messengers"

Text: Jeremiah 20:7-13

(Psalms 91, Jeremiah 20:7-13, Romans 5:12-15, Mt. 10:24-33)

"O Lord, you deceived me . . ." -- the words of Jeremiah. Quite an opening line to a prayer. What brought this on? What's happening here with Jeremiah? Have you ever spoken to God like that?

What lit Jeremiah's fire here? Let's keep reading (v. 7-8): "I was deceived; you overpowered me and prevailed. I am ridiculed all day long; everyone mocks me. Whenever I speak, I cry out proclaiming violence and destruction. So the word of the Lord (your word) has brought me insult and reproach all day long." He's really laying it on!

Just before this outburst, Jeremiah, a spokesman or prophet for God, had been given a message to share publicly C a message of judgment. Here's a partial of what God told him to say: ". . . I will ruin the plans of Judah and Jerusalem. I will make them fall by the sword before their enemies, at the hands of those who seek their lives, and I will give their carcasses as food to the birds of the air and the beasts of the earth. I will devastate this city and make it an object of scorn; all who pass by will be appalled and will scoff because of all its wounds" (Jeremiah 19:7-8). Oou! You can see why Jeremiah says: "I am ridiculed all day long; everyone mocks me." This is a tough message for Jeremiah to preach.

God had commissioned Jeremiah for such things . . . and this isn't the first time Jeremiah threatened destruction and called for repentance. What do you suppose the response was? Repent? These hearers were hardened C resistant -- stubborn.

Jonah had preached a similar message in Nineveh, as you may recall, and what did the people do? Everyone from the king down believed God and repented, putting on sackcloth and sitting in the dust (Jonah 3:5-6). But not the people of Jerusalem and Judah. No, most people here wouldn't listen to God's message through Jeremiah.

Right after proclaiming God's message of judgment against Jerusalem and Judah, Jeremiah was snatched, beaten, and put into stocks at the temple. (We don't know exactly what they were like, but you have probably seen pictures of the stocks used in early America. (physically demonstrate briefly). One kind restrained the head and hands; another restrained the hands and feet.

This wasn't an official action against Jeremiah. There were no legal proceedings. Jeremiah's beating was ordered by a priest. A priest? Yup, a priest whose father was a big dog at the temple. This was supposed to be a civilized society. God had given specific instructions: "When men have a dispute, they are to take it to court and the judges will decide the case, acquitting the innocent and condemning the guilty. . ." (Deut. 25:1-2) Instead, Jeremiah's beating sounds like the thugs were called in: "Work him over, guys! Then lock him down."

Jeremiah's story is not unusual for the prophets of God. However, his treatment is detailed much more graphically in the Bible then for most prophets. This incident, though, is very similar to one the apostle Paul experienced. Do you remember Philippi? Some guys who thought Paul and Silas were ruining their income grabbed them and . . . listen to this (Acts 16:19-24):

They seized Paul and Silas and dragged them into the marketplace to face the authorities. They brought them before the magistrates . . . The crowd joined in the attack against Paul and Silas, and the magistrates ordered them to be stripped and beaten. After they had been severely flogged, they were thrown into prison . . . (and note this) . . . the jailer . . . fastened their feet in the stocks.

We find out later that this also wasn't a legitimate trial . . . They didn't follow the law for a legal process. It was another case of a spokesperson for God treated unjustly.

There's another man whom we know a lot about whose story is similar to that of Jeremiah and Paul -- Jesus. What do we know about the night on which he was betrayed? Right there -- it starts with a betrayal. According to Matthew's Gospel (Mt. 26:47): "Judas . . . arrived . . . With him was a large crowd armed with swords and clubs, sent from the chief priests and the elders of the people." In the middle of the night they take him to the father-in-law of the high priest. They pull together a bunch of Jewish leaders. Besides interrogating him, "they spit in his face and struck him with their fists. Others slapped him . . ." (Mt. 26:67). The next morning a more official Jewish court is convened, but they can't find any witnesses who agree, except finally two liars. The Jewish court could not condemn anyone to death so they took him to Pilate. But listen to this: "Pilate took Jesus and had him flogged (scourged -- across the back with leather thongs weighted with sharp pieces of bone or lead [Vine's, p. 551]). The soldiers twisted together a crown of thorns and put it on his head . . . And they struck him in the face" (Jn. 19:1-3) But look, this is before Pilate comes out and says to the gathered accusers: "I am bringing him out to you to let you know that I find no basis for a charge against him" C I don't find him guilty of anything (Jn. 19:4). All this mistreatment (beating and scouring, spitting and mocking) is before Pilate's conclusion that Jesus is not guilty. Truly the messengers of God have been mistreated -- in this case, God's own Son.

Wouldn't we have been angry and upset if we were in Jesus' place or Paul's or Jeremiah's? An emphatic "yes!" I don't think there is any doubt. I'd be upset with this totally unjust treatment.

But Jeremiah, why did Jeremiah complain against God then C not just to God, but against God? Perhaps we can't read Jeremiah's mind, but we can get a pretty good idea: First, he's tired of all this hassle C "I'm being ridiculed and mocked, insulted and reviled. It's all because of the words you're giving me. Even my former "friends" are plotting against me. And now this beating and stocks! Enough!" Second and closely related, in commissioning Jeremiah, God had said: "You must go to everyone I send you to and say whatever I command you. Do not be afraid of them, for I am with you and will rescue you" (Jer. 1:7-8). Sounds a little ominous already, doesn't it? But God had promised to be with him and rescue him. God knew the tough spot Jeremiah was going to be in over and over. Shortly thereafter God had declared: "Get yourself ready! Stand up and say to them whatever I command you. Do not be terrified by them, or I will terrify you before them. Today I have made you a fortified city, an iron pillar and a bronze wall to stand against the whole land -- against the kings of Judah, its officials, its priests and the people of the land. They will fight against you but will not overcome you, for I am with you and will rescue you" (Jer. 1:17-19). Look at that language: "I have made you a fortified city, an iron pillar and a bronze wall to stand against the whole land . . ." God had fortified him, strengthened him, toughened him. "They will fight against you but will not overcome you, for I am with you." God promised.

Aha! We probably see here the thinking behind Jeremiah's words: "You deceived me, and I was deceived." We can't say for sure, but I'd conjecture that Jeremiah thought God wasn't living up to his promise here. Perhaps he thought God would whisk him away . . . and make him completely immune to difficulties . . . but God instead was letting him suffer!

II.

Can we messengers of God expect God's protection or can't we? The answer is "yes." God protects those who are his with special zeal. That is evident in many verses, including the Psalm for today: "If you make the Most High your dwelling -- even the Lord, who is my refuge -- then no harm will befall you, no disaster will come near your tent" (Ps. 91:9-10). Remember when Daniel was thrown into the lions' den overnight . . . and Daniel wasn't touched? Scripture tells us: "When Daniel was lifted from the den, no wound was found on him, because he had trusted in his God" (Dan. 6:23).

But how do we reconcile God's promise with reality? As you might expect, God uses such situation for the ultimate good. The reality is that God protects, but he allows persecution to achieve his purposes. Think about Jeremiah and Paul for a bit. First, don't these difficult situations in the long run strengthen their faith and their dependence on God. That's a good outcome. Furthermore, second, how these prophets handle these situation is a witness to other followers. St. Peter holds up Jesus as a model -- an example -- for us, saying: "To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps. 'He committed no sin, and no deceit was found in his mouth.' When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly" (1 Pet. 2:21-23).

I don't think Jeremiah had learned that lesson yet. (It's a difficult lesson for all of us.) Instead of patient endurance, and entrusting himself to God who judges justly, he lashed out at God. Paul, on the other hand, seems to have done well. What happened when he and Silas were thrown into the jail in Philippi and had their feet in stocks? The answer: "About midnight Paul and Silas were praying and singing hymns to God, and the other prisoners were listening to them" (Acts 16:25). Now that's the right attitude. Paul had been learning from all his hardships, including being stoned (with rocks) and left for dead.

The third ultimate good is that God allows these situations to be a witness also to the unbelievers, as Paul's story in Philippi illustrates. Within a few hours the jailer and his family were Christians. God achieved his purpose.

But Jeremiah hadn't caught on yet. So what was his solution? He apparently tried it before. He was not going to talk about God. He was not going to go on these assignments. He was going to get out of circulation. Listen to him: "I will not mention him or speak any more in his name" (Jer. 20:9). That's what we would probably do, isn't it? If we were hassled, we would probably just not be a witness anymore. We'd keep our testimony to ourselves. We'd cover our badge of Christianity and not go public. So many Christians leave the field, don't they, after experiencing disappointment or ridicule?

Jeremiah tried not talking, but God had a solution for him. God made his word burn in Jeremiah's heart like a fire . . . and made him weary of holding it in. Finally, Jeremiah, admits it and says: "I cannot. I cannot hold it in. It's burning inside me." God is developing in Jeremiah a passion . . . as he has in so many other messengers. There are messengers throughout history who have proclaimed the gospel, witnessed to their faith, and testified for Jesus in spite of great ridicule, persecution, and even death.

Many of the Old Testament prophets were killed. Jeremiah may well have been one of them. According to tradition, most of the apostles, including Paul, were killed for their proclamation. Missionaries, teachers, pastors, and all kinds of assistants have given their lives. In each case, God has a purpose. There are people around the world right now being killed for their faith. People in American have given their lives in testimony, including students in some high schools: Columbine, and Paducah, Kentucky. In fact, more Christians lost their lives for their faith in the 20th century than in all previous centuries since Christ combined. They didn't leave the world. They stayed and testified . . . until their deaths . . . ultimately fulfilling God's purposes.

Jesus also didn't leave the world until he had accomplished God's purpose. He accepted the harassment, the constant badgering. He accepted the humiliation C the beating, the spitting, the crown of thorns and the blows on the head, the scouring, and finally crucifixion . . . because it fulfilled God's purpose. He didn't shirk his mission. And unlike the other messengers of God who gave their lives, he gave his life . . . when he could have prevented it. No one took his life from him. He gave his life as a sacrifice to pay the price for Jeremiah's complaining and reluctance, to pay the price for our sins of failure . . . and hesitation . . . and even for our denials -- covering the fact that we are Christians. Jesus died also for the people who rejected Jeremiah . . . and the people who rejected him . . . and the people who ridicule our testimony of good news and faith. He died for all . . . and wants to save all. That ultimately was the message Jeremiah was conveying . . . and our message as well.

If you've been feeling some guilt because you've acted like Jeremiah, good! Good because you're seeing when and where you have failed to live boldly for him, doing the things hehas sent you to do. However, let me assure you that Jesus, God's Son, paid for those sins. God is not holding them against you. God is not punishing you for them. God laid your punishment on Jesus so that you are free from the punishment of sin.

III.

Did Jeremiah ever catch on? As will so often happen in prayer, when we talk to God, God's Spirit in us reminds us of God's words. Jeremiah suddenly realized C remarkably quickly C that God really had been with him. Listen to his testimony: "The LORD is with me like a mighty warrior; so my persecutors will stumble and not prevail. They will fail and be thoroughly disgraced; their dishonor will never be forgotten. O LORD Almighty, you who examine the righteous and probe the heart and mind, let me see your vengeance upon them, for to you I have committed my cause" (Jer. 20:11-12). Jeremiah remembered God's words. He remembered God's goodness. He remembered God's protection -- the "thick skin" to deflect the hostile words, the escapes from close scrapes, the release from the stocks, etc. He also remembered that in the end, God probes the heart and mind, and those who will not respond to God in faith will receive the just reward for their sins. They will experience God's wrath. Notice that Jeremiah recognizes that it is not his prerogative to retaliate C to counter-attack C except with the words given him by God. (The same is true for us.) God will carry out his justice at an appropriate time.

And so, Jeremiah says: "I have committed my cause to you (Jer. 20:12). I've laid my case before you; I know you will carry out justice and protect me according to your plan. I know nothing will happen to me that is outside your will. Here I am . . . at your service."

WE CAN HAVE CONFIDENCE IN GOD WHO HAS PROMISED HIS PROTECTION

IN KEEPING WITH HIS PURPOSES.

After Jeremiah realized that God is trustworthy, he burst into praise and encourages our praise: "Sing to the LORD! Give praise to the LORD! He rescues the life of the needy from the hands of the wicked" (Jer. 20:13). Yes! Yes! The words reflect his thankfulness for his deliverance from the wicked. It is indeed good to thank and praise the Lord.

Conclusion

Jeremiah's closing words are an encouragement to us to likewise thank God for our deliverance from the wicked, from those who hassle us, ridicule us, and may persecute us. However, it's also a reminder to thank him and praise him for our deliverance from our own wickedness C our sin. We too can praise the Lord because he is faithful to his word.

God has forgiven us . . . and continues to use us as his messengers. May God's words of good news burn within us. Amen

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