Gospel of Mark: Triumphant Entry

Triumphant Entry

txt: Mark 11 – 13

Outline:

A. 11:1-11, Triumphant Entry to Jerusalem

  B. 11:12-26, Fig tree imagery

  B'. 11:27 – 12:44, Jesus in the Temple

A'. 13, Foretelling of destruction of Jerusalem

Comments:

A. Triumphant Entry. While there can many things be said about the Palm Sunday, I'll mention only two/ First, Jesus enters for the Eastern side of Jerusalem, goes to the center and ends up in the Temple area. It is important to note, for this path is a return from the World to the Garden. When Adam is banished from the Garden, he goes eastward to cultivate the Land (Genesis 3:24). Then Cain kills the brother in the Land, and as a punishment he goes even farther East to the World (Genesis 4:16). The Second Adam – Jesus – reverses the trajectory, He brings people back to the presence of God, to the Garden-like Temple.

Second, the fact that Jesus us coming on a donkey does not make His a lesser king. The difference between a donkey and a horse is a military associations or lack of thereof. King on a horse is a king of force, king of [military] might (1 Kings 10:26, the second problem of Solomon). While the kingdom of God should've been spread by the Word and relationships, without military pressure (Deuteronomy 17:16 vs. 17:28-20). Jesus, entering a city on a donkey, shows Himself as a ruler (Judges 12:13-14). Yet, His rule is based on His own sacrifice (Mark 10:45).

B. Fig tree imagery. Next day – Monday of the Holy Week.

a. 11:12-14, Fig Tree is cursed b. 11:15-19, Cleansing of the Temple a'. 11:20-26, Fig Tree cursing explained

The fig tree should be a fruitful tree. The point was a season, but the fact Jesus and disciples went to the Temple – expecting fruits, and finding none...

B'. Jesus in the Temple.

a. 11:27-33, Authority of Jesus b. 12:1-12, Parable of the Tenants c. 12:13-34, Big three attack Jesus

a'. 12:35-37, Who is Christ b'. 12:38-40, Beware of scribes c'. 12:41-44, Widow's offering

When the Temple is cleansed the Messiah can come in. Teaching them – the rulers and the leaders that they are NOT the owners of the sacred place but the tenants. He confronts them with the ugly truth of their hearts – they are ready to kill the HEIR. I guess, He hoped (hopelessly) that they will be shocked by His knowledge and by the depravity that consumed them. Instead of repentance they were seeking to arrest Him (Mark 12:12).

Then the Pharisees, Sadducees, and Scribes colluded together (even though they kinda hated each other – enemy of my enemy IS my friend, right?) and attacked Jesus from three different angles: (1) submission to the foreign ruler (Caesar) – Jesus distinguished the vertical and horizontal relationship of the rule. (2) Convoluted question about the marital status after the resurrection (even though the Sadducees didn't believe that there will be one) – Jesus catches them in their hypocrisy, having a chance to proclaim the God of LIFE nit death (Mark 12:26-27). (3) The scribes could not come up with anything smart – they just a question from the 1 grade Law book – tell us the great commandments. I can even see Jesus' face with a smile almost saying: “Seriously?”

And the He puzzles them: How a great king who passed into glory by now (David) call Messiah the LORD, and we are still waiting for Him – they were never thinking this deep about the Scripture. Therefore, Jesus got no answer.

A'. Foretelling of destruction of Jerusalem.

Jesus foretells the destruction Signs of the close of the Age Abomination of Desolation Coming of the Son of Man Lesson of the Fig Tree No one knows the Day or the Hour

This is a complicated topic. And I'll share my notes as a suggestive thoughts. First, Jesus starts by talking about the Temple building/complex. Second, the Abomination of Desolation is an important concept in this prophecy (foretelling). Third, unpredictable nature of the events.

Suggestions: First, we know that by 70 AD Jerusalem and the Temple were destroyed. Therefore, He must be talking about the events that were fulfilled while some of the hearers still lived. We can LEARN from these losses, but the fulfillment already happened many-many years ago.

Second, abomination of desolation could not be done by Gentiles. In the past history it was always done by Jews, to be precise – priests (1 Sam. 4, and Ezekiel 8-11). They acted in a such a way that would drive the presence of God OUT of the sanctuary.

Third, at the end of the day – NO ONE knows the exact date or an hour – so, any predictions on our part and attempts to speed up the Armageddon to prepare for “the Third Temple” are futile.

PSALM 11

PSALM 11

s [superscription] – chief musician to David

a. 1, I trust, my soul

  b. 2, wicked

    c. 3, what can righteous do?

      d. 4a, LORD is in His temple, His throne is in heaven

      d’. 4b, His eyes behold and tried the children of Adam

    c’. 5a, righteous is tried 

  b’. 5b-6, wicked

a’. 7, the LORD loves the righteous

In the times of David there were worship in the hills. That’s why “you/they” suggest that his soul should flee to the hills.

It is not obvious in English translation but “the wicked” is plural. “They” are wicked. Wicked set the bow and arrows to shoot the upright in the heart – cp. Ephesians 6:16, arrows of the wicked. What defends from the arrows? Using the shield of faith – creed.

What can righteous do when the foundations are destroyed?

Flee to the LORD

Who is in His Holy Temple, while His throne is in heaven (v. 4).

The LORD tries the righteous – righteous goes through training, development, and path of maturation. Cp. James 1:12.

The wicked is caught by snares, burned by brimstone, and dismissed by the wind (spirit), cp. Ps.1:4.

The LORD is righteous, Loves the righteous deeds, and the upright looks at His face, cp. Num. 6:24-26. We are not hiding from God, unlike Adam (or sons of Adam, see v. 4b). We are righteous in Christ and through Christ – the second Adam, therefore we can trust in the LORD, Who rules from His heavenly throne.        

Sermon: 1st Sunday of LENT

 Date: March 9, 2025                                                                                                       Text: Luke 4:1-13

Scavenger Hunt

(video can be found here go to 42:08)

I. Intro

What is a scavenger hunt? It’s a game where participants go through a set of different challenges (usually in different places) to reach a final destination to obtain a prize.   

With some limitations, we can see that the Temptations of Jesus is a scavenger hunt. Think about it – right after His Baptism He is led by the Spirit to the wilderness for 40 days, he is tempted by the devil – honestly – throughout these 40 days. Then, by the very end, devil through at Him three more challenges Jesus needs to overcome. Spoiler alert, He won!   

 

II. Text – Luke 4:1-13

a. Stone into bread

b. Glory of the kingdoms vs. faithfulness to God

c. Premature victory vs. fighting to the end

 

III. Take away

It would not be a sermon if I would stop here – it would be a TED talk.

What makes it a sermon – let us read carefully the very end, v. 13. What is an opportune moment? Passion time:

a. He shares the bread even with Judas

b. He stays faithful even begging to find another way

c. He proclaims the completion of the mission

He came to the world to restore our relationship with God based on His righteousness – righteousness of forgiveness and righteousness of active vibrant Christian live. When we are guided by the Spirit throughout the days of our earth wilderness.  

PSALM 11

PSALM 11

s [superscription] – chief musician to David

a. 1, I trust, my soul

  b. 2, wicked

    c. 3, what can righteous do?

      d. 4a, LORD is in His temple, His throne is in heaven

      d’. 4b, His eyes behold and tried the children of Adam

    c’. 5a, righteous is tried 

  b’. 5b-6, wicked

a’. 7, the LORD loves the righteous

In the times of David there were worship in the hills. That’s why “you/they” suggest that his soul should flee to the hills.

It is not obvious in English translation but “the wicked” is plural. “They” are wicked. Wicked set the bow and arrows to shoot the upright in the heart – cp. Ephesians 6:16, arrows of the wicked. What defends from the arrows? Using the shield of faith – creed.

What can righteous do when the foundations are destroyed?

Flee to the LORD

Who is in His Holy Temple, while His throne is in heaven (v. 4).

The LORD tries the righteous – righteous goes through training, development, and path of maturation. Cp. James 1:12.

The wicked is caught by snares, burned by brimstone, and dismissed by the wind (spirit), cp. Ps.1:4.

The LORD is righteous, Loves the righteous deeds, and the upright looks at His face, cp. Num. 6:24-26. We are not hiding from God, unlike Adam (or sons of Adam, see v. 4b). We are righteous in Christ and through Christ – the second Adam, therefore we can trust in the LORD, Who rules from His heavenly throne. 

Advent Readings: Luke 21

Luke 21

The chapter is continuing the Jesus’ walk through the Temple. Leaders, people, disciples, and even the stones are playing a role here. Temple was a precious jewel in the necklace of Herod’s construction projects. He was able to bring the water from the Mediterranean Sea to the capital via aqueduct. He built a stadium, proving himself as a faithful admirer of Roman culture. But above all was the expansion of the Second Temple. And yet, Jesus, looking at the noble stones which adorned the Temple, said that there will not be left one stone upon another that will not be thrown down (Lk. 21:6). After this horrific prediction, Jesus continues with the destruction of Jerusalem (Lk. 21:20).

Cult and culture are twins that cannot be fully separated. The way people worship will affect the social realm of life. This places Temple into the center of Judean society of Jesus’ days. Why, then, Jesus – as the God incarnate – would allow it to be destroyed?

The short – devotional or blogpost – answer is that Temple is good as long as it directs people to worship God. When the Temple becomes a center of worship, it turns into an idol. And true God doesn’t like idols – all idols should be destroyed. As it was in the days of Jeremiah (Jeremiah 7:4), it was in the days of God Incarnate – some of the people did not acknowledge His presence, while some, following Jesus, still had their eyes on the stones of the Temple…

Yet, what is needed to say, He is taking the first hit. He didn’t smash it for the sins of people. Jesus takes the sins of people upon Himself, and allows His body to be crucified, paying for all types of idolatries. Only when they rejected forgiveness over and over again (cp. Acts 21:27-28), placing their hopes in the “place”/Temple instead of the One who should be worshiped in the Temple, the idol was destroyed. 

Advent Readings: Luke 17

Luke 17

The chapter begins with a warning about temptation to sin – a believer should be prepared that it is not “if,” it is “when” the temptation will come into his or her life (Lk. 17:1). On the other hand, a brother who sins against you, asking for repentance, should be forgiven (Lk. 17:3-4). This leads to an increase of faith – faith of a size of a mustard seed can move mountains (Lk. 17:5-6).

To illustrate this point, Jesus teaches a parable of unworthy servants (Lk. 17:7-10). We’ve talked about some parables of Jesus in our previous devotions. Now, let us reflect on a real situation that happened in the life of Jesus and His disciples. On the way to Jerusalem, He was met by ten lepers… (Lk. 17:11-19). They would acknowledge Him as Master. And Jesus, having pity on them, sent the lepers to the Temple – to show themselves to the priest. Two things should be said here: first, the leprosy of Jesus’ times is not the same sickness we know it today. It is a skin disease, something like psoriasis. It is a sign of uncleanness, very often used by God as a punishment for a rebellion (cp. Num. 12:10). Being unclean, sick people would be separated from the worshiping community of believers (Lev. 13, Lk. 17:12, note that lepers stood at a distance).   

Second, Bible doesn’t have a cure from the sickness. A person either has it or it is gone, by the will of God. This will can be “stated” by the priests. Therefore, when the 10 go to Jesus as the Master of their lives, they cling to the right source. He is merciful and sends them to be pronounced cleansed (Lk. 17:14). All ten went on their way, yet one of them came back to Jesus. Now, being cleansed, he has a chance to be a part of the worshiping community. And as a worshiper he goes to the source of salvation with the words of thanksgiving (Lk. 17:16).

To give thanks in Greek is Eucharisteo, a formative element for our theology of the Lord's Supper. The act of partaking of His Body and Blood is a sign of our highest reverence and thanksgiving for all His gifts and mercies to us.    

Advent Readings: Luke 2

Luke 2

This chapter can be divided into 6 portions:

a. 2:1-7, Birth of Jesus

a’. 2:8-20, Shepherds “check out” the birth of Jesus

  b. 2:21, circumcision of Jesus

    c. 2:22-38, Jesus was presented at the Temple

      d. 2:39-40, Return to Nazaret

    c’. 2:41-50, 12^th year-old Jesus in the Temple

      d’. 2:51-52, Return to Nazaret

Three things as an observation:

The first two are related to our liturgical practices. The great angelic hymn Gloria in excelsis (Lk. 2:14) is a part of our regular weekly worship. Glory to God in the highest begins the Service of the Word. That’s a signal (for those who care) that the story of Jesus is about to be re-told – our Divine service settings follow the Gospel outline pointing to Crucifixion by singing Agnus Dei (the Lamb of God), and Resurrection (Nunc Dimittis, see later) and concluding Benediction as a representation of the Ascension. Jesus is the One Who brings peace to earth which results in a pleasure of fellowship among the men.

I already mentioned the next liturgical piece of inheritance found in this chapter – Nunc Dimittis. “Lord, now you are letting your servant depart in peace…” – a beginning of Simeon’s song (Lk. 2:29-32). Looks like he was an old man – he won’t see death until he had seen the Lord’s Messiah (Lk.2:26). And the fact that he is eager to go to the Lord (through death waiting for the resurrection of the Messiah) supports his advance in years. We sing this hymn at the end of the Eucharistic service. As Simeon who saw salvation with his own eyes (Lk. 2:30), we see salvation with our own eyes given to us in a form of the Lord’s Supper (cp. SC VI:3).

Third comment relates to another person who met Jesus’ family in the Temple. The prophetess Anna, the daughter of Phanuel, of the tribe Asher (Lk. 2:36a). What is interesting about this statement is the fact of mentioning the tribe of Asher. Most of us don’t know much about the tribe. For these descendants didn’t provide Israel with great kings, or priest, or prophets. Actually, as a part of Northern Kingdom they were captured by the Assyrian Empire. Usually, here begins the theology of 10 lost tribes. Yet, according to the Gospel of Luke the tribe was not destroyed – she lived long passed the Assyrian and Babylonian exile, restoration of the Kingdom, and now she is facing the baby Jesus – Incarnate Messiah. After all, it’s all about Him. 

Advent readings: LUKE 1

LUKE 1

St. Luke begins his story of Jesus, introducing himself as a true historian. He interviewed, compared his notes, and did diligent research, trying to achieve one goal – that you, most excellent Theophilus, may have certainty concerning the things you have been taught (Lk. 1:3b-4).

Then he begins a story of John Baptizer’s birth and sandwiched within the story there a prophesy of Jesus’ birth. The chapter has a general chiastic structure:

a. 1:5-25, Birth of John the Baptizer foretold

  b. 1:26-38, Mary listens of Jesus birth

    c. 1:39-45, Mother of John the Baptizer and mother of Jesus meet

  b’. 1:46-56, Mary talks/sings about “visitation of God”

a’. 1:57-80, Birth of John the Baptizer

For a great detailed analyses of these passages, I recommend commentary of Arthur Just on the Gospel of Luke in 2 volumes.

I will just mention two things. First, we meet Zechariah [father of John the Baptizer] in the Temple. It is important to see that Jesus came in the “templish” environment. Sacrifices, psalm singing, fellowship of believers in the Temple courtyard etc. The Messiah came not to abolish the LAW (Torah, the Teaching of God), but to fulfill it (Mt. 5:17). Zechariah is a priest (not a High Priest), who served and waited faithfully the realization of the Old Testament prophecies. To whom much is given, much is required (Luke 12:48) – this is why his is discipled with a vow of silence as a result of questioning the abilities of the Creator. When his son is born and John receives his name, Zechariah bursts out with a beautiful hymn, Luke 1:67-79.

Our liturgical tradition kept this song in the rites of Matins and Morning Prayer (cp, LSB 226 and 238). Unfortunately, not many of our churches have morning services on weekdays or prior to Sunday Divine service. That’s why not many people are familiar with this deep theological confession of faith.

Second, Magnificat or my soul magnifies the Lord (Lk. 1:46-55). This song is a part of Vespers or Evening service (LSB 231 and 248). On one hand, the song can be seen as a unique example when a Biblical saint exhibits not a humble behavior – think of how Mary states that all generations will call me blessed (Lk. 1:48b). On the other hand, she doesn’t say anything else but confirms what was said previously by Angel (Lk. 1:28) and Elisabeth (Lk. 1:42). I believe that Mother Mary shows us an example of a proper identification. She knows [to some extent] what awaits her as a mother of Messiah. Very often we think of too high or too low. Unlike us, Mary had a balanced view of herself. She neither calls herself a savior, or lordess, or goddess, not a worthless worm. She responds to Angel – “I am the servant of the LORD; let it be to me according to your WORD” (Lk. 1:38). 

Persecution of the Apostles

Persecution of Apostles

The Passage: Acts 5:12-42

Structure:

a. 5:12-16, miracles and teaching of Apostles

 b. 5:17-18, Apostles arrested

  c. 5:19-20, Help by angel of the LORD

   d. 5:21a, Teaching by apostles

    e. 5:21b, High priests

     f. 5:22-23, Report of “police”

      g. 5:24, Captain of the Temple guard and high priests

     f’. 5:25-26, Repost of others

    e’. 5:27-28, High priests

   d’. 5:29-32, Apology of apostles

  c’. 5:33-39, Help by Gamaliel

 b’. 5:40, Apostles dismissed

a’. 5:41-42, Apostles proclaim Jesus the Messiah

Historical and geographical context: The events of this passage happened in the Temple area. Solomon’s Portico was NOT built by king Solomon (first Temple was destroyed 587 BC). Apparently, the Temple also had a jail attached to it (5:17-18). 

Theology:

Apostles do signs and wonders. First, Jesus gave authority and power to the disciples for performing signs and wonders at the first call (Mat. 10:5-8). Second, they continue the ministry of Jesus (Mark 16:14-18). Third, even the false prophets and false ministers can perform signs and wonders (Mat. 24:24). Therefore, the miracles or special abilities do not testify to the integrity of the call from God. The main part of the ministry is forgiveness of sins and reconciliation with God and the others (5:42 – the ending bracket of the story).    

Apostles disappear from prison (5:19-21). First, it resembles the resurrection of Jesus – regardless of the presence of the Roman guard He walked out of from the tomb. Second, it happened in the middle of the night. One of many night events in the Bible (Passover [Exodus], sleepless night of Ahasuerus [Esther 6], Nicodemus [John 3], betrayal by Judas and arrest of Jesus [John 13:29-30]). Unlike Judas, St. Peter and other apostles are not overcome by the darkness of night. It is symbolically significant and chronologically accurate that they (the group as a whole) came back to teach and preach at daybreak – being the bearers of light.   

High priest (interesting, he remains un-named throughout the whole story) accuses the disciples that they want “to bring this man’s blood upon us” (5:28). It is important to see a connection between this phrase and claims of the crowd during the Trial of Jesus (Mt 27:25).

Speech of St. Peter gives an example of godly push-back. He presents the case of Jesus with two witnesses – apostles and the Holy Spirit (cp. Deut. 17:6 and 19:15). They claimed that Jesus is the “leader and Savior”. The word for leader lit. means someone who begins something or a founder (Bauer, p. 112). This reflects Trinitarian theology and Christian teaching of Incarnation.   

The wisdom of Gamaliel. He is a historic figure. The texts of Judaism attribute to him many important theological perspectives on Creation (Genesis Rabbah 4:7, 6:3, 14:5). Regardless his Christological preferences, in Acts he gives a wise advice to the “council” [cp. Sanhedrin when we talked about ch. 4]. His advice expresses a trust in the LORD who can and will carry out His plans. On the other hand, human endeavors are doomed to fail (cp. 1000-year Reich, USSR etc.).     

Suffering for Jesus’ sake. Apostles rejoiced in the fact that they suffered for the sake of the name of Jesus. The modern Western world doesn’t like the idea of suffering. Life should be positive and sense-pleasing. Together with apostles we need to re-learn that “in Baptism, our suffering, broken, sinful bodies are joined to Christ’s suffering, dying, and risen body, and in this communion with his flesh, we share in his suffering, death, and resurrection.” [Arthur Just, CTQ 83:3-4, p.252] (also, Mt. 5:10; 1 Pet. 3:13-17, 18-22)  

Other themes:

Theology of day and night (v.18-19) + apostles come at the daybreak (cp. With Jacob the wrestler, and Judah who walks into the night)

Shadow impact.

High priest is un-named (v. 17 + 22b +27)

Overview of the Bible: Ezekiel

 

Ezekiel  

video lesson

Title: Ezekiel – God strengthens (makes harder), cp. 3:8-9. The name is used only twice in the book (1:3 and 24:24).  

Date of writing: see the Date of Narrative (looks like he wrote down each vision right after the experience)

Date of Narrative: 592 BC

Structure: Dorsey, p. 257

I. First collection of messages, 1 - 7

II. Second collection of messages, 8 – 13

III. Third collection of messages, 14 – 19

IV. Fourth collection of messages, 20 – 24

V. Oracles against the nations (7 nations), 25 – 32

VI. Messages about Israel’s punishment and restoration, 33 – 39

VII. New Temple and new land, 40 – 48

Main themes:

Sacred presence of God. Apart from mysterious vision of the chariot of fire (cp. 2 Kings 2:1-14) it is important to notice that God moves using only straight lines. When He changes the direction, it takes a 90 degree turn, no curving. It is worthy to compare it with the structure and furniture set up of the Tabernacle and the Temple. Everything is “cubic” except the bronze ocean in the Temple. Ocean, being round and supported by the 12 bulls, symbolizes the gentiles. When Israel is unfaithful (bulls collapse) and the water of judgement is poured over the face of the earth.     

Son of Man. The term is used 94 times in the Old Testament. 93 out of them are in the Book of Ezekiel. Observing what he is charged to do and how he acts toward his deceased wife, it becomes obvious that he is ordained by God (ch. 1-3) to be the High Priest for the Israel in exile. Therefore, when we read that Jesus is called the Son of Man in the Gospels, we need to see him as the one who carries out the [High] priestly ministry.  

Justice (second and 6^th blocks) in the Book of Ezekiel depends on God’s definition of righteousness. It is closely connected with a sense of LORD’S presence. That’s why the theme is brought up in the block that shows God’s glory moving out of the Temple and then in the block of the promises of the future restoration. 

Main Characters: Ezekiel, elders of Judah/Israel, Ezekiel’s wife, Gog and Magog

Reflection in other parts of the Bible:

Chapters 8 – 11 talk about the glory of the LORD leaving the Temple because of the abomination done by the leaders of Israel. This is what creates desolation (cp. 1 Sam. 2 – 4; Dan. 9:22; 11:31; 12:11; Mt. 24:15).   

The relations of YHWH and Israel are presented in a context of marriage symbolism – ch. 16. This continues the train of thought beginning from the Song of Songs (Solomon) through Lamentations to the Revelation 22.

Lutheran teaching:

Ez. 33:11 (see the memory verse) tells that God does not have a pleasure in the death of the wicked, but wants his repentance. This passage is an important part of the discussion of Repentance [Ap. XXIa (V)], but also the eternal foreknowledge of God about those who going to be saved [FC, Epitome XI].

The article in the Formula of Concord on Foreknowledge of God picks up on the heretical idea that Jesus, knowing who is not going to be saved, did not die for the infidels. Along with 33:11, 18:23 is an important reference point from the Book of Ezekiel to reject this idea [FC, Epitome XI:10]. 

Lutheran hymnody:

LSB 583 – God has spoken by His Prophets (stanza 1 – righteous Lord).

Relevancy of the Book:

Reading the Book of Ezekiel helps to see the value of godly worship in connection with the issues of “social justice”. Social justice without orthodoxy will retain the presence of God, but orthodoxy without care for the less fortunate is an hypocrisy that will result in God’s abandonment of the House of the LORD.   

Memory verses:  

33:11 –  As I live, declares the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways, for why will you die, O house of Israel?

Overview of the Bible: Book of Jeremiah

Book of Jeremiah   

Title: Jeremiah – whom YHWH has appointed

Date of writing and narrative: From 626 to 586 BC, from Josiah to Zedekiah   

Structure: Dorsey, p. 244

a. 1 – 12, oracles against Judah: coming disaster from the north

  b. 13 – 20, Judah’s exile and suffering predicted

    c. 21 – 29, dated messages of judgement

      d’. 30 – 33, messages of future hope (undated)

    c’. 34 – 35, dated messages of judgement

  b’. 36 – 45, Judah’s fall and exile

a’. 46 – 51, OAN (oracles against the nations): Coming disaster from the north

Main themes:

The judgement begins from the Temple (cp, 7:4). Sanctuary.

Social Justice according to the Law of God (ch. 34). Society.

Oracles Against the Nations (OAN) (chapters 46 – 51). Nations.

Main Characters: Jeremiah, Baruch, Josiah, Jehoiakim, Zedekiah.

Reflection in other parts of the Bible:

Suffering servant – Jeremiah as a first reflection on the Isaiah’s prophesy. We have 5 “confessions” of Jeremiah: 11:18 – 12:6; 15:10-21; 17:14-18; 18:18-23; 20:7-18. Also, he goes to prison (20:2), and hears the death threats (26:7-9). At the end he is vindicated by Nebuchadnezzar (39:11-12).

We need the Book of Deuteronomy to reflect upon the Social Justise theme. Therefore, to pay attention to the chronology, cp. 4 Kg. 22.

Jesus instituting the Sacrament of the Altar (Mt. 26:26-29), refers to it as the New Covenant – new covenant that was promised through Jeremiah, see Memory verse.  

Lutheran teaching: We will begin with the passage from Jeremiah 17:9. The Book of Concord uses it twice: first time in the Augsburg Confession (XXV:8) speaking of enumeration of the sins during Private Confession. The second time it is brought up in the article about Free Will (FC, SD, II:17).  

Time and time again the Book of Concord returns to the Justification by grace through faith. One of the most fundamental Biblical passages to support our justification by the righteousness of Christ is Jer. 23:6 (see memory verse).    

Also, the Lutheran Confessions use 31:33 in the discussion on “Love and Fulfilling of the Law” (Apology, V (III): 2, 97) saying that “we are to keep the Law when we have been justified by faith” (Ap, V (III): 3).

Lutheran hymnody:

LSB 530 – No Temple now, No Gift of Price

LSB 645 – Built on the Rock

Relevancy of the Book:

The Book of Jeremiah teaches us a few important lessons. First, the futility of trust in the objects, even sacred objects like the Temple. If the building is not filled with the Divine worship, it turns into an idol- the one that is not able to deliver through the storm of life.

Second, Jeremiah was a godly prophet, living and preaching in accordance with the Word of God (sometimes even delivering the dictated messages). Regardless of his godly status his message was rejected over and over again – we can not always evaluate the results of the ministry by the numbers of the followers.

Book of Jeremiah points toward the coming of the Messiah and institution of the New Covenant. This Covenant was completed to us in the sacrifice of the Lord Jesus, and now is given to us as a memorial service in the Sacrament of the Altar.       

Memory verses:  

23:5-6: Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The LORD is our righteousness.’ 

31:31, Behold the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah.