Title [Lay Theology Lecture] Searching for Biblical Characters
Contents
(45) Jeremiah, the ‘crybaby prophet’ (1)
Among the 39 books of the Old Testament canon, Jeremiah not only left behind a 'lamentation' but was also called a 'crying prophet'. The circumstances in which he had no choice but to cry are summarized in three things. First, from the 13th year of Josiah (Jeremiah 1:2) to the fall of Judah for 40 years (626-586 BC), it was mainly because of the persecution and hardship that was branded as a patriotism by foretelling the destruction of the country (15:10, 20:8). , 18), and secondly, witnessing the tragedy of the fact that, in the process of the fall of the country by foreign enemies, not only the leaders but also commoners were killed and taken into captivity (6:26, 22:10, 41:6). And lastly, it was because of God's paudas sensibility, looking down on the horrific scene where his beloved people were judged for their sins of serving idols.
In his book, we often encounter scenes where Jeremiah's weeping and YHWH's weep overlap, making it difficult to discern whose voice it is (4:19-31, 9:1-2, 10, 10:19-22, 13:17) . “How can I make my head water and my eyes a source of tears? Then I will weep day and night for my people, the daughter of the slaughtered” (9:1).
The reason why Jeremiah was severely persecuted not only from the people but also from his fellow priests and prophets was his famous 'temple sermon' (7:2-15; 26:2-19). After the last holy warlord Josiah was killed (609 BC) by Necho (II) while stopping the north of Egypt, Necho deposed Jehoahaz, who had been made king by Amhaaretz (the people of the land), and took his place. In this pro-Egyptian atmosphere (608 BC), Jeremiah prophesied the destruction of Judah as well as the Jerusalem temple to the Babylonian Empire in the north, that is, a pro-Babylonian message from the temple.
This prophecy was a direct challenge to traditional conservative theology, especially the 'temple inviolability' theology, which was strengthened in the process of breaking down the local sanctuary at the time of Josiah's Reformation and concentrating worship only on the Jerusalem Temple. They were slain with the sword, and not only the citizens of Jerusalem but also the people of Anathoth, Jeremiah's hometown (11:18-23), persecuted Jeremiah.
The theological basis for Jeremiah's declaration of the destruction of the temple in Jerusalem to the end was the formal and hypocritical faith spanning the four generations (Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah) after the reformation of Josiah. In a situation where the ethical principles of the Sinai covenant are ignored, the weak are oppressed, and corruption is rampant, any temple worship and formality are worthless, and on the contrary, even the temple in Jerusalem, which is considered an inviolable area in YHWH's disgust, will be destroyed.
YHWH is too large to be confined in the temple, so he is worshiped and present in captivity and everywhere in the world. Although the same prophecy was proclaimed by the prophet Micah more than 100 years ago, the theory that Hezekiah, the monarch at the time, did not kill him (26:18-19) caused Jeremiah to escape the death penalty, and Nebuchadnezzar defeated Necho's army at Carchemish in 605 BC. By destroying it (46:2) and burning the temple in Jerusalem, Jeremiah's prophecy is confirmed as true.
As in the days of Jeremiah, hypocritical and formal worship is more prevalent than true worship, and false prophets are more prevalent than true prophets. (33:2~3) I think that I should enjoy the blessing of experiencing God's great and wonderful mysteries.
President Jang Young-il (Presbyterian Theological Seminary)