Introduction
Prophets
come from all walks of life, some seem to have wide variety of life and deep
acquaintance with various aspects of live and works in Israel: there were
shepherds, fruit collectors and wine dressers, priests, scribes, etc.,
Etymology
Prophet (Prophetes Greek
word) may give 3 different meanings:
1. Before hand- one who foretells the future
2. On behalf of - one who speaks in the name of God
3. In front of - one who stands in front of the people representing
god
Religiously
they were 'spokes men,' politically some were nominated by kings, socially
those who interpreted the times those who explained science and philosophers
too. But all of them did an oral ministry.
The word
Nabi is used in the Hebrew Bible in
two ways to indicate three sets of people: prophets, false prophets and other
prophets.
Ø Nb (Arabian Root) means to bubble out referring to the ecstatic
prophets. Ezek 37: 10 uses as Hitnabbi
which means to prophesy; in 1Sam 18:10 the term used means to enter into
ecstasy.
Ø Nabu (Akkadian word) means “Calling”. The Hebrew word Nb is passive
in form, meaning one who has been called. To support this theory we have plenty
of call narratives in the Bible, Ezek 1-3, Amos 7-13, Isa 6, Jer 1:4-10, Isa
40:38 - among all these narratives Jeremiah’s call narrative seems to be more
unique.
Ø There are other words also that denote prophets Roeh (Seer - used in North Israel), Hazah (Visionary - used in Southern
Israel), Hoem -Dreamer, Ish ha Elohim - man of God, Hebel Nabiim - Band of prophets (1 Sam
10: 10), Bene Nabiim - Sons of Prophets (1 kgs 6:21). Sons of Prophets does not
mean any of physical relationship but of a bond of living together. There were
times when the senior prophets who choosing their disciples, but we see also
some prophets who do not belong to this guild or band but getting the direct
commission from God (Amos 7: 14-15, Jer 1: 4-10, Ezek 2:1-10).
Prophets
were men of God, called for a particular mission
Prophets were chosen
and equipped by God to read and interpret the event and signs of the times.
They perceived things from the perspectives of God to declare them to the
people on behalf of God through their lives and words. The phenomenon of
prophecy in the Israelite religion is unique. The prophetic personages of
Israel have various special features: they read the present and look into the
future. They admonish the kings, confront those in the authority and the false
prophets challenge the rich & the powerful and speak for the poor and the
oppressed. They tend to discern the plan of God for the people of God in the
national and international arena.
Right
understanding of the prophets will enable us to interpret the social situation
in a right perspective. The prophets teach how to read the signs of the times.
The NT perceives the prophesies of the prophets as the fulfillment of the OT
and understand Jesus as the prophet who is to come as told in Deut 18:15 “the
Lord your God will raise up for you a prophet like me from among you from your
brethren… him you shall heed” . The original duty of the prophets is mediation
and interpretation of the “divine mind and will’ for the people. Only
prerequisite was the divine inspiration. Prophets came from all walks of life.
A
prophet is the one who has been called by God to mediate between God and people
and deliver the message of God in oracular form and the message should be
community oriented. They were never been reluctant to pick up the moral tone of
the leaders of Israel to condemn their deep insensitivity to evil and
injustice.
Social
and historical context of Jeremiah
The
period of Jeremiah is the period of political transition. The life and
preaching career of Jeremiah fall with in the context of the year’s
627-587B.C.E and little later. This period could be divided in to five sections
1) Divided
kingdom up to the period of Josiah
2) The
period of Josiah and reform (640 -609BCE)
3) From
the death of Josiah right up to 597 BCE)
4) Time
between the exiles (597-587 BCE)
5) After
587 BCE).
The
Message of the book of Jeremiah
Jeremiah’s
message and theology comes from concrete life situations. His theology deals
with the idea of conversion. His message can be approached from two
perspectives i) his message for the immediate audience ii) his message to the
future generation.
(a)
‘God’ in the preaching of Jeremiah
the omnipotence of Yahweh is well stated
in some of his metaphors. Ex: Yahweh is the ‘foundation of living waters’
(2:13)
Potter, it is he who directs the history
of Israel right from her election (18:1-12)
Jeremiah too amidst his strong words of
doom has some warm imageries of God just like deuteron-Isaiah (2:1): Yahweh as
husband (2:2) father (3:19) some of the deep theological Hebrew loyal (hesed)
he had loved Israel with an everlasting love and despite Israel’s disloyalty he
prolonged his love for her (31:3)
(b)
Israel, the Nation and the individual
Jeremiah
always recognized the election of Israel and appreciated her with metaphors. He
compares both the kingdoms Judah and northern Israel to two families (Bahar)
(33:24) further Israel is the first fruits of the land( 2:3) a choice vine (2:21)
the beloved(11:15, 12:7) Yahweh’s own heritage (12:7-9) . Jeremiah introduces
the individual or personal responsibility in the realms of redemption and
restoration (18; 31:31-33)
(c)
Sin and Repentance
Jeremiah’s
central message evolved around the theme of sin and repentance. He brings
variety of imageries like guilt or iniquity, rebellion, sin evil. The sins of
Israel falls into two major categories: i) worship of false gods ii) a serious
degradation in personal and social morality. Jeremiah used the nuance of the
verb to ‘return’ (sub) when Jeremiah
found that even after his constant persistence that the people do not seem to
repent nor renounce their evil ways he declares them, that it is not the
magnanimity of Yahweh fall short in forgiving the sins of the people, rather it
is the stubbornness of their heart. (3:22; 14:7-10; 19-22)
(d)
Future Hope
Jeremiah’s message does not stop with the
pronouncements of the severe divine judgment but transcends to a bright future
where the purified Israel ‘will enjoy the fruits of the new covenant’ 31:31.
The law (Torah) will be written on their hearts and they will have renewed
relationship & worship of Yahweh. A new hope is injected into the hearts of
the people in terms ‘messianic promises’. Jeremiah was sure that Yahweh will
raise a righteous branch for David’ who would deal wisely and perform justice
and righteousness in the land (23:5-6 33:15-16)
(e)The
idea of Covenant
Jeremiah
was not so shy. This is exactly what he wanted to put across to the exiles.
Already in (5:20-25, 14:22, 17:1, and 18:13-15), he emphasized that the
people’s evil ways stand directly against God’s desire to help them and free
them. As (17:1) puts it, their sin was written in stone on their hearts and
they absolutely could not respond to God’s covenantal offer. God will not only
drop his people altogether he will fashion an even better relationship with
them. The hoped for change would be so great that the teachers and priests and
wise who labored so hard to pass on the traditions and the faith would not even
are needed. For Israel would know God so intimately and so well from personal
experience that they would not have to be taught who this Yahweh was. And the
beginning as real experience is the coming forgiveness and mercy as God in
restoring the people Israel to their Land. The covenant on Sinai revealed by a
God of great compassion and mercy, it was conditioned on the people’s ability
to obey the law. Jeremiah foresees the covenant that is totally free gift of
union which was born from Jeremiah’s own suffering and uncertainty about God’s
presence during his ministry.
The Call Narrative
The
event of call has a greater value in the life of any prophet. This call not
only an vocation for a new form of life, this also becomes an identity, a
strengthening factor, an assurance, a proof for the mission intended. At times
the call event becomes a source of proof to prove to others that he is really
called, for the prophets like Jeremiah call narrative is more than a mere call
story, he was not only assured of a divine commission, but also his call
assures of the everlasting guidance of the providential presence.
Types of Call narratives in the Bible
This illuminates directly prophets'
understanding of their own personal to be a prophet.
Encounter Experience: this
is connected with a mission, identified by the characteristics of the personal
motif and is subordinated to the divine message, which is reported as a
dialogue between God and the prophet. In this type, the call reports a very
personal encounter between and prophet, in which the 'called' individual could
express reluctance and even opposition to the call but was appeased with a sign
or word of assurance from God. The call narrative of Moses (Ex 3:1-4:17),
Gideon (Judges 6:11b-17), Saul (lSam 10:1-16) and Jeremiah (1:4-10) represent
the same type of account.
Vision Experience: This
literary variant of prophetic call narrative employs a vision, followed by a
word of God and one who is called I ready and willing to accomplish the
mission. Like the serving spirit, the person is prepared to do the will of the
King, who comes in maj esty (Ps 103: 20-21). He becomes part and parcel of
God's plan and his work. The call narrative of prophet Isaiah (Isa 6:1-10),
Ezekiel (Ezk 1: 3-3:15), and Micaiah son of Imla (Kings 22:19-22) are the most
impressive examples of this second type.
Dimensions of Biblical Prophetical call
A) Vertical Dimension of the prophetic Call
This has
a limited feature of the prophetic traditions. The vertical dimension of the
call narrative show the mystery character of the call. (They receive an immense
experience from the divine realm. The God Experience). The prophet reports what
he has experienced. Characteristic of such a presentation varies from one of
the other. This mystery dimension of prophetic call gave prophets supreme
confidence and courage in the authenticity of their prophetic roles.
B) Horizontal Dimension
Each
prophet was called within a very particular Sitz-im-leben,
to a particular social, political and economical setting. Here the prophets
were themselves as the messengers or agents of the divine council, commissioned
or deputed by God. So they emerged due to the inevitable need of the society
political, social and economical condition. Prophets were heralds whose actions
were substantially affected by political as well as social and economic
Sitz-im-leben have a vital role into formation of prophets.
Literary Form of Call Narrative - Elements of the Biblical call Narratives
Most of the scripture
scholars agree the division made by Noman C. Habel.
1. Divine confrontation,
2. Commission,
3. Objection,
4. Reassurance,
5. Sign.
1. The Divine Confrontation
The
choice and the revelation of God to man is shown in 1 :5. This involves a
forming God like that of Gen 2:7, one who knows Gen 18: 19, Ams 3:2 and a
sanctifier Ex 19:4. The style also resembles the pattern of the vocation
pattern of Moses (Deut 18: 18).
2. The Commission
2. The Commission
“A
prophet to the nations” (1: 13). Usual verbs of commission would be “to end or
to walk,” but Jeremiah's mission is articulated through six active verbs: to
pluck (1:10, 12:14), “to break down” (1:10), “to destroy”, (1:10, 12:17), “to
overthrow”, (1:10), “to build”, (1:10, 2:21,
12:21,32,41). They show both the negative and the positive aspects of his mission.
12:21,32,41). They show both the negative and the positive aspects of his mission.
3. Objection
It is a
realization of his total insufficiency, inability, inadequacy, limitation,
incapacity and his weakness. This sets the theme of God's creative grace in
bold relief as well as stressing the divine initiative in all the call
narratives, like that of Moses (Ex 3: 11, 13-15, 4: 1, 10, 13) and Gideon (Judg
6: 1-10). Jeremiah puts forward his youthfulness and inexperience in the
ministry and disability in speech as reasons of objections.!
4. Reassurance
This
empowers the prophets to execute the mission entrusted to them. God gives
encouragement to weak humble beings that have been chosen as his mediators. God
promises constant protection, encouragement and His abiding presence to them.
The same assurance is found in Ex 3: 12 in the case of Moses and Gideon (Judge
6:16).
5. Sign
It is a
public credential of the prophetic commission and restates the mission as well.
In Jeremiah's call- narrative; though the technical term of sign is absent, the
symbolic act of God extending the hand and touching the prophet’s mouth arid
putting His words into it (1:9) serves the same function.
Call Narrative of Jeremiah
Time: The narrative comes from the time of exile, claiming that the
catastrophe of 587 BC. is presupposed in its substance. But it is equally
possible that the call narrative stems from the time of the scroll compiled in
605 BC (Jer 36). In that initial compilation of oracles, it would have been
appropriate to preface the collection with an account with an account of the
call and to establish the nature of the message (Jer 1: 10)
Literary structure pattern
A short
period of monarchy (The reign of Saul, David, Solomon) in the history of Israel
and it in fact gave rise to a new literary category or literary structure,
(Gattung) known as the account of call (means a common scheme among all the
call narratives). There is a strong similarity between the call of Jeremiah and
the call stories of the other prophets, notably Isaiah and Ezekiel and these
ill turn, resembles the call of early heroes such as Moses and Gideon. They
share a common pattern. Especially in the call narrative of Jeremiah we can
have a be beautiful structure which as follows:
Vocation
realization (v 4), Relationship Realized (v 5), The Prophetic Objection (v 6),
The Assurance (v 7-9), The purpose of his call (v 10).
The facts emphasized
Ø Jeremiah had a strong sense of his predestination to his task. No
other prophet felt so strong as sense of divine urgency to prophesy; this
appears especially in the passages known as the 'Confession' of Jeremiah.
Ø Jeremiah was not, like Isaiah (6:8), immediately willing to respond
to God's call. He protested that he was not eloquent.
Ø Jeremiah was conscious at the outset of being sent to the nations (verse
4) and of being set over nations and kingdoms (verse 10); he was not merely a prophet
of Israel.
Ø His mission was to include both the negative task of destroying and
overthrowing, plucking up and breaking down, and the positive task of building
and planting (verse 10).
Exegetical Analysis
Vocation realization (v 4)
It
begins with an autobiographical inscription. The call narrative of Jeremiah was
put in the dialogical form. The words “come to me” does not go well with the
Hebrew statement which could mean as "it was with me," (Mic 1:1, Joel
1:1, Ezek 27: 1). The word travels from God to man. It authenticates the
prophet. The introductory formula was followed by his own personal experience
with God. Any prophet is nourished by recalling his vocation narrative. Here
Jeremiah revisits his call to strengthen himself.
Relationship Realized (v 5)
Thus
realization is understood in two levels which are further divided:
Ø The time element involves, "before, now and after," God
forms his prophet in the past to work out in the future whom he knows through
and through. The providence of God surpasses the womb. God appoints the prophet
for the future mission.
Ø The notion of person: This pictures the personal relationship
between God and the prophet. This relationship is explained in the maternal
way. God explains to him about his birth.
1.
Womb: the Hebrew word for womb is Rehem which also means compassion or
passionate love. "I formed you in the womb" means more than just
simple formation. The divine love surpasses the womb. His compassionate love
towards His people starts even before one is formed in the womb. The very life
and the growth of life in the womb is by the grace of God. The miracle or the
beauty of the childbirth is a gift, the gift from the passionate Lord.
2.
“I formed you”: the Hebrew word for this formation
is Yadsar, basically means ‘to design
or to form. The word for ‘to create’ is ‘Barah’.
In the call narrative of Jeremiah Yadsar
is used rather than Barah. This shows the divine knowledge of one's calling;
This is to indicate the conscious will of God to choose and form His prophet.
This is to indicate that Jeremiah’s vocation is not of chance but of a careful
choice. The book of Jeremiah presents the concept of womb, very high and low,
in the context of vocation. Jeremiah praises the divine formation of himself in
the womb, but when he feels lonely and frustrated he curses the womb (20:
15ft). The naked truth is that life outside the womb is not as secured as that
of the life inside. Though sometimes he seems to have doubted his call his
revisit over his call seems to have strengthened him. But most of all he was
nourished by the divine assurance.
3.
“I know you”: The Hebrew word for this
phrase is Yada. From the perspective
of the Bible knowing does not just knowing all names or some qualities of a
person. It means knowing through and through. This verse confirms Jeremiah that
God
knows his entire self, the full and the weak self of Jeremiah. This is to indicate to
Jeremiah and to his opponents of his divine mission and divine presence with him.
knows his entire self, the full and the weak self of Jeremiah. This is to indicate to
Jeremiah and to his opponents of his divine mission and divine presence with him.
4.
“I consecrated you”: Through
this act God reminds him that God is not only the author of life but also the
sustainer and the sanctifier of it. He proves to Jeremiah that he has to be
sanctified, be consecrated for the mission. The Hebrew noun Qodes means to set apart. Jeremiah was set apart for his mission. A committed
mission needs a proper realization of one's vocation. Jeremiah was explained
clearly of his holy choice.
5.
“I appoint you a prophet to the nations”: The universal salvific plan of God was revealed to Jeremiah. It
reminds the fact that a prophet is not only for a particular
clan or people, rather one should never forget his role in any situation. For this, universal mission God promises His divine assurance. This appointment also goes
with its own rights and duties which we will be seeing in v 10.
clan or people, rather one should never forget his role in any situation. For this, universal mission God promises His divine assurance. This appointment also goes
with its own rights and duties which we will be seeing in v 10.
The Prophetic Objection (v 6)
In any call narrative
objections are common. “I do not know to speak,” “I am only a youth”. Problem in
speech does not mean the dumbness, rather his inability to face people. Jeremiah
knew his weakness and the demands of the divine mission, so he came out with
his complaints. But God proved to him of His divine assurance. Knowing one's
own limitation is the beginning of God's providence. Jeremiah knew himself well
but God knew him better.
The Assurance (v 7-9)
This can
be explained in the following form: Twofold assurance of God, through His word
and by His deed.
Vv7-8 - verbal assurance
V 9- symbolic acts as an
assurance.
Verse 7
It was
easy for God to fill Jeremiah's empty pot, because he has poured out himself
before God. God even instructs Jeremiah what to do and what not to do. This
vocation cannot be called as an invitation to Jeremiah. As for some scholars,
it seems more of a command, by which God instructs Jeremiah that it was not his
mission rather God's mission, so the divine assurance was given in very strong
terms.
Verse 8
The
divine assurance is the grace actualization. “Deliver you from sudden danger”.
Fear not” assures him that it is God who stands and fights for him to assure
him of the divine providence. "Of them" may indicate the multiplicity
of the opposition against Jeremiah. Among all of them the provident presence of
God will be the source of strength to Jeremiah. The assurance makes him to be
confident of the fact that this is Emmanuel.
Verse 9
There is
an anthropological gesture from God. Can it be a symbolic assurance? Because
the term assurance is repeated once again in v .18 (a similar assurance can be
seen in Deut 18: 18 with regard to Moses). “The touch” conveys the message that
from then onwards the mind of Jeremiah and God are as one. Touch also stands of
Jeremiah or Jeremiah as the mouthpiece of God. Ultimately the touch indicates
that God is directly involved in the vocation of Jeremiah.
The purpose of the call of Jeremiah (v 10)
The
purpose is revealed to Jeremiah here. God gives to those who give more. His
mission was explained to him here. With the mission explained among which there
are four negative verbs calling forth
for the conversion and return and
two positive verbs which strengthens the suffering. This is indeed reflected in
the life of Jeremiah, he has really lived out his vocation, because of which he
has to be opposed by his own brothers’ outburst of suffering. 20:4 may be an
ample of his rejection. But the destiny of the prophecy and the destiny of the
prophet are one and the Same in Jeremiah.
Theology of the Call
The call
narratives emphasizes that God personally called prophets; their task was quite
comprehensive in character and the mission comes directly from God and not of
human origin. No one could assume for himself the prophetic office. The one who
is called surrenders to the God who has called; this is more of God Experience,
which leads one to correct certain task, rooted in religious, political,
cultural, economical and social traditions. God takes the initiative to call
certain individual; no man can merit it by his talents. These we can say as,
each call narrative reflect the particular spirituality of each prophet. A call
or a vocation is not doing what one thinks God Wants of a person. It is doing
that which God wants of a person, the task that God entrusts to the particular
person.
Commission or Call
The
public nature of Jer 1: 4-10 is readily acknowledged by exegetes, but a
different explanation is offered by Reventlow. In a very comprehensive analysis
of these verses he interprets them as representing the ordination ritual for a
person becoming a cult prophet. It is an attractive thesis, confirming the view
expressed here that 4-10 afford no insights into Jeremiah's personality or
outlook, but lacks substantiation from other sources for the existence of such
an ordination process in the temple cult. The temple is an important matrix for
the construction and maintenance of the Jeremiah tradition, but it does not
follow from such a setting of the book that Jeremiah was cult official. The
story is better read as an account of his commissioning to a specific task
being a prophet to the nations. Being a prophet may be a byproduct of obeying
such commissions or a perspective, introduced into the stories by the editors,
but a 'call' does not make a prophet. What makes a prophet is the possession
and delivery of the word at the divine command. The distinction between a
commission and a 'call' may be regarded as rather subtle, but a commission is
very specific task.
The fact
Any call
from God is for the special purpose at times the prophets' vocation is to cry
out-to God, to the air, to any open heart; they cry out on behalf of God and on
behalf of the poor because no one is listening except God. There have always
been three kinds of prophets: Individual chosen, sent and compelled to speak
when we see the look at the scripture we can easily turn out this fact. It all
shows to us that they lived for word of God, each prophet becomes the message.
They embody the word that is to be spoken to this people, at this time, in this
place. Their very presence becomes a message in itself. (Cf Isa 6:1-13, Ezk
J.-3). The experience of vocation as it is described here has parallels to
other prophetic experiences (Samuel). The vocation story of Jeremiah cannot be
undermined in any way. His call always forces him to go forward, to accomplish
the task of God. The actual difference between the three fundamental narratives
in prophetic books (Isaiah, Jeremiah, Ezekiel), the narrative may be taken as
reflecting genuine religious experience, but it all because of the individual
experience of the prophet with God. This can be seen more as the product of
theological reflection, than of autobiographical recollection. Further we can
say this as the prophetic spirituality:
Ø The prophetic books do not provide any detailed account of Vocation
(Joel, Obadiah, Micah).
Ø It is a distinctive feature of Jeremiah's call narrative (in
contrast to those of Isaiah and Ezekiel).
It
established the authority of the prophet: he was not simply declaring his own
opinions but was declaring the divine word, in both its destructive and
constructive dimensions. The call narrative establishes the authenticity of
Jeremiah's oracles, in contrast to those of the false prophets, who are so frequently
denounced in the prophetic ministry.
In what way the call of Jeremiah is significant? – Answer is found above but scattered.
What is the relationship of call of Jeremiah and his 40 long years
of prophetic ministry?
Make the
reflection personal to your own self
What does the call mean for you today? – Jeremiah is a celibate and we too are celibates, Jeremiah was
opposed by his own people, Jesus was opposed by his own and we too will receive
the same treatment. Still carry on the mission of God.
Fr. Albert Leo, CPPS
Precious Blood Missionaries
