Go ahead and grab your Bibles and open up to the Prophet Jeremiah and we will get right to it because I actually found out in my study of the Prophet Jeremiah this week, we're doing both Jeremiah and Lamentations by the way, and I found out that Jeremiah alone though shorter in chapters than Isaiah, is actually longer than Isaiah. So we're gonna get right down to it because we will not have another two-part debacle. All right, so as of today, just for informational purposes, Dr. Phillips is up to sermon number 71 in Jeremiah. And I point that out also to note that Dr. Phillips' sermon is a little longer than our average Sunday school time. And I just point that out to say, once again, These are just overviews. There's a lot that's being missed. The goal, the intention here is that you would have a big picture idea of the book so that as Lord willing, lifelong students of his word, when you read these books going forward in your life, you will have some broader, big picture idea in mind to help you interpret it and to help unlock specifically the prophets. Mark Dever helpfully observes, the books by these prophets are not really books as we think of them today. As you look at Jeremiah, you will find not an introduction, a body, and a conclusion per se, Perhaps it is better to regard Jeremiah as a collection of speeches, I would say better said sermons, interspersed with several historical episodes in the prophet's life. These speeches or sermons or prophecies have been compiled and are chronologically arranged only in the roughest sense. That is to say that, for example, Chapter 44, which was our study two weeks ago with Dr. Phillips, is Jeremiah's last sermon, it's his last speech, it's his last act, and yet there's 52 chapters in Jeremiah. These are arranged chronologically in a rough sense. They're better understood as arranged thematically. That is to say, there are sections of the book that deal with specific things. The overarching theme of the book, according to Dr. Phillips, and I think he is correct is found in Jeremiah chapter 1 verse 12 where the Lord says, I am watching over my word to perform it. And what the prophecy of Jeremiah is, is, as again, Dr. Phillips would say would be an appropriate subtitle, it's what happens when God's word is preached. And we see and have seen as the book unfolds that there is on the one hand an assurance of grace to believers, particularly found in the center section of the book, which as we've said in Hebrew literature, the center is oftentimes the main point. And that's chapters 31 to 34, the book of comfort. And I hope you have felt encouraged by the preaching of this great book. But it's also a book that hardens hearts, as we've seen, and as alluded to in the sermon today, the really famous and tragic passage of Jeremiah 36, where Jehoiakim, the king of Judah, the seed of David, not only rejects the teachings of the prophet, but actually takes the scroll in which they are written, cuts it up and throws it in the fire. That is to say that when God's word is preached, some are built up and strengthened in the Lord and others have their hearts hardened. And another thing to note about Jeremiah is that his ministry being called to be a prophet of the Lord, was hard in large part because the predominant response to his ministry was that hardening of hearts. I can say on my own part, I love getting to minister God's word because I get to minister it primarily to you guys and primarily it is well received and I see signs of growth in you spiritually. And that is a huge blessing and an encouragement to press on and keep working hard. But Jeremiah did not have that luxury. O. Palmer Robertson notes that for over 40 years, Jeremiah lived with the burden of declaring the word of the Lord to a resistant people. Why would he do that for over 40 years? Well, there's two reasons. One, God said do it. And for all of us, that ought to be a sufficient reason. But there's another reason that's given for, by the way, that's not an uncommon experience for an Old Testament prophet to have a difficult, long, arduous ministry. There's another reason that's actually given to us in the New Testament. Would somebody please read 1 Peter 1 10-12. And I hope this will give you an appreciation for when you read the hardships that these prophets went through. 1 Peter 1 10-12. Francis. Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, inquiring what person or time the Spirit of Christ in them was indicating when he predicted the suffering of Christ and the subsequent glories. It was revealed to them, and they were serving not themselves, but you and the things that have been announced to you through those who preach the good news to you by the Holy Spirit sent from heaven, things into which angels long to look. So who did Peter say that the prophets went through that for? For you, that the grace of Christ might be revealed to you, that it might be made known to you through future ministers of this very word in a very real way. Uh, that's happening for you all every Sunday as, as Dr. Phillips is preaching through this book that you are being edified and instructed in Christ who at the time of Jeremiah was yet to come. but now has come. This ministry was for you. And that ought to tell you two things off the bat. One, God loves you. God loves you. And two, faithful ministers of the gospel love you and are willing to sacrifice so that you might be built up in the truth. And so having looked at several outlines for the book, now as we zero in our focus on Jeremiah properly, I found several outlines. Peter Lee probably captures it the best. This is a little complicated and we won't get through all of it, but I'll give it to those of you who want it. The first main section of the book, and this is where we will spend most of our time today, is chapter one, and that's on Jeremiah's call. Jeremiah's call in chapter one, and that will really give us the roadmap for what the whole book is about. The second major section is the true prophecy that judgment and wrath are near, and this covers chapters two to 25. Now again, these are sermons, so there's hope and grace and promises of salvation interspersed within there, but the primary driving factor is flee the wrath that is to come. And then this is contrasted in chapters 26 to 29 with the message of the false prophets that say no judgment will come. And so you see there's almost a polemical bent. Jeremiah says, here's the truth. Now here's what you've heard and what you've heard that judgment is not coming, does not match the truth. Then in the center, in the heart of the book are the true blessings of the new covenant. This is chapters 30 to 33. And then again, in a similar way, this is contrasted with earthly blessings, which bring disaster, chapters 34 to 45. And then the final section of the book is the promise of blessing and curses to the nations, and that's chapter 46 to 52. So with that basic outline of the book, and anyone who wants that, please see me later, and you can copy it straight out of my notes. What we're going to do with the lesson today is focus primarily on Jeremiah's call and how that sets up each of these sections. And then we'll look briefly at the Book of Comfort. And then finally, at the end, we're going to conclude with the Book of Lamentations and how it is that that Book of Lamentations wraps into all of this other stuff, okay? So, Jeremiah's call, the Book of Comfort, and then where does Lamentations fit in? That's kind of the roadmap for where we're going today. First of all, we'll look at The Call of Jeremiah. Would somebody please read Jeremiah chapter one, verses four to nine, and then somebody else take verses 10 to 12, and then I need a third person for 13 to 19. So, Jeremiah one, four to nine, ponder, 10 to 14, Jack, and then 13 to 19, Josiah, Scott. Alright, so Ponder, then Jack, then Josiah. You guys got your breakdowns there? Yes, correct. But we'll start with Ponder 1, 4 to 9. Now the word of the Lord came to me, saying, Before I formed you in the womb, I knew you. And before you were born, I consecrated you. I appointed you a prophet to the nations. Then I said, Ah, Lord God, behold, I do not know how to speak, for I am only a youth. But the Lord said to me, Do not say, I am only a youth. For to all whom I send you, you shall give. And whatever I command you, you shall speak. Do not be afraid of them, for I am with you to deliver you, declares the Lord. Then the Lord put out his hand and touched my mouth. And the Lord said to me, behold, I have put my words in your mouth. See, I have set you this day over nations and over kingdoms to pluck up and to break down, to destroy and to overthrow, to build and to fall. And the word of the Lord came to me, saying, Jeremiah, what do you see? And I said, I see an almond branch. And the Lord said to me, you have seen well, for I am watching over my word to perform it. The word of the Lord came to me a second time, saying, what do you see? And I said, shall be rose upon all the inhabitants of the land. Pause, Jack. All right, Josiah, if you can bring us home. 15 to 19. For behold, I am calling all the tribes of the kingdoms of the north, declares the Lord. And they shall come, and every one shall set his throne at the entrance of the gates of Jerusalem, against all its walls and around my judgments against them for all their evil and forsaking me. They have made offerings to other gods and worship the works. I'm going to pause you there. We're actually going to stop the reading there. Um, because what we want to see from this section and we, and we've seen it already. Um, again, the idea is that you would read this book with more profit, not to be confused with profit. but profit in the future. There are three keys in this section to help unlock the book of Jeremiah. There are three key phrases, three key ideas that are here. And the first key is the exhortation that's given in verse five and in verse 10. And that is the commissioning of Jeremiah. And what is Jeremiah commissioned? What he is, what is he appointed to do or to be that we see in this, in these verses, Jeremiah 1.5 and again in 1.10, to be a prophet to the nations. I set you this day over nations chapter one, verse 10 says, and we'll actually see that fulfilled his prophecy to the nations really in the next several weeks, uh, in Dr. Phillips study, cause he's going to start that section. And, and what is so telling about this is Jeremiah's response in verse six, which effectively is I'm not qualified. I can't do that. I'm not eloquent in speech. I am young. I don't know what I'm doing. This is fairly similar to Moses's response to the Lord's call on his life in Exodus chapter four, where he says, I'm not eloquent in speech. I can't do this. Oh Lord God, Exodus four 13, please send somebody else. Anybody else. And perhaps it's because it's part of my own testimony, too. I'm a little uneasy with anybody entering in ministry that hasn't at least prayed that once. Lord God, please send somebody else. It means, in my opinion, that they don't understand the gravity of the office to which they've been called, and Jeremiah does. Even Paul would say that he is unfit and unworthy to be called an apostle, 1 Corinthians 15, 8 to 9. But if you read that passage later, you'll see God give him effectively the same answer he gave Moses, which is effectively also the same answer he gives Jeremiah here in verses 7 to 8. Do not say, I am only a youth. For all to whom I send you, you shall go, and whatever I command you, you shall speak. Do not be afraid of them. Why? For I am with you. In other words, what the Lord says to Jeremiah and to all his faithful servants that would say, Lord God, please send someone else is, you're right, you are unqualified, but I am with you, and I am more than qualified, and I will work through you to bring about my good pleasure. And this, by the way, also applies directly to your life. you will encounter things and roles, especially in your future, and maybe even in some cases now where you say, Lord, I'm not ready for this. I'm not ready to, I don't know what you're struggling with, to get a first job, to go away to college. I'm not ready in years from now to be married, to have children, all these other things. And the truth is, you're right, you're not. but God is with you and will protect you and guide you and lead you through all of those things because his grace and his wisdom are sufficient. That's the first key is understanding that Jeremiah's call is to the nations and that it is the Lord who will work through him to carry that about. That's the, now what's the second key? The second key is found also in verse 10. There are six words or three pairs of words that will be carried throughout the book thematically. And they are that the Lord has commissioned him to pluck up and break down. to destroy and overthrow, to build and to plant. And he's going to do that through what? Through the ministry of God's word. Through speaking prophetically the word of the Lord to the Lord's people, these things will happen. Pride will be plucked up and broken down. Wicked rulers will be destroyed and overthrown. And yet God's people will be built up and will be planted firmly in his care. The word of God is powerful and sufficient to do these things. And it is the word of God alone that can do these things. Uh, it said in act 17 six, when the apostles are first out ministering the word of God, that their opponents say these men simply by preaching, praying and administering the sacraments have turned the world upside down. The word of God is, powerful. And over and over again, we've seen the power of the word of God, even in what we might call modern history, daily in our own lives. I hope that you see progress and victory even over sin in your lives, according to the promises of God, according to the commands of the Lord and a desire to obey them. But the word of God is also powerful in the lives of gospel missionaries, such as John Patton, who was a minister to an island of cannibals. who had never heard the gospel in the 1800s. And now that same place, really not just today, but about 100 years after his ministry there and faithfully through to today, this island of cannibals, literal cannibals, is now per capita one of the highest, most densely Christian populated places in the world. Why? Because the word of God is powerful to change lives, to pluck up, break down, destroy, overthrow, build, and plant. These words become something of a reoccurring theme throughout the book. They pop up again in chapters 11 and 12, describing God's covenant with Israel and the nations. These same six words, or three pairs, pop up in 18 and 19, when Jeremiah visits the potter's house, and they even occur in our text today, in the message to Baruch. The third and final key to the book is in the two visions that we find in chapter one, verses 11 and 12. One is of an almond branch as God watches over his people. And if you notice, if you have an ESV, there should be a footnote over the word almond branch in verse 11 because the Hebrew word for almond has a similar phonetic flavor to it. It sounds like the word for to watch. And it's a reminder that God is watching over his people and watching over his word. God is assuring us that he will do all of the things that he says. He will do every single thing that he promises, but also that he will watch over his people in peace by means of the branch. Now this is, does anybody know what, what the reference to the branch is? Anybody? The branch that was brought to Noah by the dove. That's a good guess, but it would be incorrect here. Christ, when he's like, I'm the branch, you're the vines, or is it the other way around? Right answer, wrong scripture reference. So it is Christ. It is Christ. And actually you could wrote, no, no, that's, you could, you could bring that passage in John 15 into that. I am the branch. I am the, I'm no, he says, I'm the vine, ye are the branches. Apart from me, you can do nothing. It is Christ. And here's how. Throughout the prophets, and I'll give you these references you can look up later, there is one called the servant of the Lord who is the branch. Isaiah 11.1, Jeremiah 23.5-6, Jeremiah 33.14-16, and most profoundly in the Bible is actually Matthew's gospel, chapter 2, verse 23. where it says that he was raised in Nazareth, thus was fulfilled what was spoken by the prophets, multiple, plural, he shall be called a Nazarene. There's actually no verse in any of the prophets that says he'll be called a Nazarene. But the word for Nazareth is the word for branch. He is the branch, he is the one whom God reaches out in peace and love to his people in. The second vision is that of the boiling pot, and this is the bulk of Jeremiah's message, that judgment is coming and that it will be final. So that in a nutshell is what the book's about, and that's what you're looking for as you read Jeremiah. It's his proclamation of the word of the Lord, which brings comfort to his people and judgment to his enemies. And we'll see this really fulfilled in the coming weeks as Dr. Phillips deals with the woes to the nations. And now we'll turn our attention to what's really probably the heart of the book, and that is the Book of Comfort in Jeremiah 30 to 33. Contextually, this section falls during the initial wave of Babylonian captivity. And we know that from Jeremiah 29, which is just before where Jeremiah writes the famous letter to those who are already in exile in Babylon. And it's just before the final climactic fall of Jerusalem and Jeremiah 39. And in the middle of this dark and bleak section of the book, God brings these words of his love and assurance of his grace to his people. He brings the glorious hope of the gospel. Now, what is that hope? Of course, we know that the only hope that we have in this life is the Lord Jesus coming and bringing the new covenant as is prophesied in Jeremiah 31, 31 to 34. But that passage, we need to know that promise of the new covenant does not exist in a vacuum. It exists in this broader section of chapters 30 to 34. These Jews are distraught because they've lost their land and they've lost their King. And the land and the king might seem like far distant things to you and me because we don't have a promised geographical land, right? And we are not in a monarchy. But the land and the king, the son of David, are signs of God's promises. And so when they've lost these things, it's as if they've lost the Lord. This is a major crisis of faith for them. And in this distress of feeling that they've lost their heritage, lost everything that God had promised, God comes to them with this promise of the new covenant. And we need to be careful in what sense do we understand new? It can be taken in two ways. It can be taken as, brand new, radically different, or it can be taken as new in a sense of brought to new life, brought to fuller realization. And I would argue, based on the broader context of the passage, that it would be undeniably the second. It's new in the sense of a new experience. And I would do this based on, we don't have time to read all these passages, But please look them up later. The language of renew, restoration, rebuild, return, all of this reinvigorating language permeates the whole section of the book. Jeremiah 30 and verse 3, I'll just read some of these. Jeremiah 30, verse three, I will bring them back to the land. Jeremiah 30, verse nine, they shall serve the Lord, their God, and David, their king, whom I will raise up. Verse 10, Jacob shall return. Verse 17, I will restore. Verse 18, I will restore the fortunes of the tents of Jacob. Verse 18 in the end, the city shall be rebuilt. Chapter 31, verse three, I have continued. Chapter 31, verse nine, I will lead them back. Chapter 31, verse 16, they shall come back. Chapter 31, 17, your children shall come back. Chapter 31, 18, bring me back that I may be restored. And there's a bunch more I'm leaving out. The overall thrust is a renewal, a revival of what had been and a culmination of that. Think about Mary and Martha, weeping in John's gospel over the death of their brother Lazarus. And what's the Lord's promise to them? Don't worry, I'll get you a new brother that's way better. No. He restores to life the one that was dead, and that is what brings the comfort. It's a restoration of what had seemingly been lost. This is why the confession of faith in chapter 7, paragraphs 5 and 6 speaks of Christ as the substance He is the heartbeat of that promise. Now, quickly and all too briefly, what does Lamentations have to do with all of this? Lamentations is traditionally attributed to the prophet Jeremiah, and I see no reason to not take it that way. There are always going to be critical scholars that will posit, maybe it was this guy or that guy or whatever. There's no stronger case than for Jeremiah. Jeremiah is the weeping prophet, and the book of Lamentations, what it does is it provides an on-the-ground, as it were, eyewitness testimony to God's wrath being poured out on Jerusalem. It's a on-the-ground report of what happens. And what's really interesting about the book that doesn't come out in the English, but I'll go ahead and tell this to you. Would somebody just please tell me how many verses are in chapter one? How many verses are in chapter two? Chapter three? Chapter four? Chapter 5 Okay. Now usually we don't want to do anything theological with the numbers there However, it is significant here. There are 22 letters in the Hebrew alphabet Four out of these five chapters are acrostic line by line going through the Hebrew alphabet and that's not a coincidence. I The chapter that's not is chapter 5. Chapter 3 is 66 verses, as was said. That's because three lines in a row all begin with the same letter. Then three lines in a row all begin with the next letter. And then three lines in a row all begin with the next letter and so down. Right? Because 22 is 66 times 3. 66 is 22 times 3. The point is this, is that even in the witnessing of the destruction of the Holy City. Jeremiah, in his weeping, in his heartfelt grieving over what he's watching, what could appear to be chaos, he actually finds structure and order and God's hand. And in that, he finds And there is a progression through the book of Lamentations. And again, I don't have time to make the longer case for this, but if you look at chapter 1, for example, you'll notice that those are long verses. Those are verses that are 8 to 10 lines in length. And by the time you get to chapter 4 and chapter 5, they're 1 to maybe 3. And the idea is that As Jeremiah is working through this and as he's finding the order and the comfort, he goes from grasping at words and just throwing things out to try and communicate some semblance of what he feels. As he finds comfort in the God of grace, whom is highlighted in, again, ironically, the dead center of the book, chapter three, in the middle of the chapter, the hope and grace and mercy of the Lord that still abides. he's able to express himself succinctly and clearly. So there's this, this almost forgive the expression, but this word vomit that just, he's just pouring out his soul and anguish, but he's actually progressively through the book, able to more clearly and succinctly and intentionally communicate himself. And what changes is Jeremiah, excuse me, not Jeremiah, Lamentations chapter three, verses 31 to 33. And I'll just read these. For the Lord will not cast off forever. But though he cause grief, he will have compassion according to the abundance of his steadfast love. For he does not afflict from his heart or grieve the children of men. These verses give the reasons that make it possible to accept life's trials and tribulations in quiet confidence, affliction, can be born more easily when one knows that rejection and alienation from God, as well as suffering, do not last indefinitely since they are not God's ultimate purpose for his people. Further, there is confidence that the trials will be replaced by God's compassion because of the abundance of his unfailing love. There also is understanding that God does not willingly bring affliction. but God chastises us for the sake and the promotion of our own spiritual well-being. Let's pray. God in heaven, we thank you that despite the fact that we often fail, that we will never exhaust your great faithfulness, mercy, and love. And as we prepare to go and worship you in the sanctuary, would you assure us of that great faithfulness? In Christ's name we pray, amen.