In Jeremiah 2 we start to get the picture of the spiritual condition of the nation. It’s not a pretty picture at all. Themes that will be traced and developed throughout the book are introduced here: Israel’s infidelity to the LORD, Israel’s trust in foreign powers (Egypt, Assyria) and foreign gods, Israel’s barrenness and brokenness (politically, economically), Israel’s self-righteousness (questioning God’s indictment of their spiritual apostasy and claiming innocence) and Israel’s future judgment.
Jeremiah speaks God’s message to the nation in a way that highlights, repeats and explains God’s amazement and anger at what has been happening. The nation (starting with its leaders—2:8, 26) has forsaken its early devotion to Him (2:1), exchanged their Glory for worthless idols (2:11), proclaimed their innocence in spite of their overt, obvious defection (2:35).
The chapter brims with emotion and provocative, colourful imagery: Israel as a devoted bride (2:1), Israel as a rebellious servant (2:20), Israel as stained and dirty by their sin (2:22), Israel as a wild donkey in heat (2:24), Israel as a disgraced thief caught red-handed (2:26), Israel as a seasoned prostitute (2:33).
The basic message of chapter 2 is the indictment that Judah (all Israel)—without any cause and in spite of God’s faithful goodness—has committed spiritual adultery. They have forsaken their devotion to Him and run into the arms of others (other nations and other gods). 
They have done what no other nation has done—switched their spiritual loyalties (2:10-11). The folly of this suicidal switch is that Israel has traded the “spring of living waters” for “broken cisterns” (2:13) and foreign rivers (2:18).
Twice, the Lord rebukes them for failing to ask, “Where is the Lord?” The fathers did not ask this question (2:6), nor did the priests (2:8). The question (“Where is the Lord?”) in this context is not meant to convey a sense of doubt and disbelief about God’s presence or reality. Rather, in both verses, it is meant to express a desire to seek the Lord and find His will and ways. The parallel line in verse 8 reads, “Those who deal with the law did not know me.” The connotation of the question would thus be, “Where does the Lord stand on this matter?” Faithful believers should always be thinking and asking, “Where is God on this matter? What’s His will? What’s His word to us?”
There are two ways to ask the question, “Where is the Lord?” It can be asked as an expression of doubt (Micah 7:10) or as an expression of faith (Jeremiah 2:6, 8). It can be a taunt, a statement of ridicule and disbelief. Or it can be a call to seek God, to discover where He stands on an issue or situation. God wants us to be seeking His presence and will, asking “Where is the Lord?” on every issue we face. As Psalm 105:4 says, “Look to the Lord and His strength. Seek His face always.”
Why has Judah made such a foolish and devastating spiritual choice? A root cause of their rebellion is that they “have no awe of me, declares the Lord, the LORD Almighty” (2:19). The Hebrew word for “awe” speaks of terror or dread. This response of holy fear is fitting for those who encounter “the LORD Almighty” (the God of armies). As we seek and see God in His awesome majesty and power, we should be moved to “awe” by His authority and greatness.
The story line of chapter 2 is that of the nation’s descent from devotion to desertion. Their initial devotion—pictured as a bride’s love for her groom (2:1-2; 32)—dies away. This tragic shift of affection and allegiance happens in spite of God’s goodness to His people; He led them through deserts and darkness (2:6) and gave them a fertile land rich with produce (2:7). He protected them from their adversaries (2:3). They had it so good. Yet, against all logic, contrary to all cultural patterns (2:10), they exchanged their Glory for worthless idols (2:11). God summarizes their twin evils: “My people have committed two sins; they have forsaken me, the spring of living water and have dug their own cisterns, broken cisterns that cannot hold water” (2:13).
This stunning defection was not simply a grassroots movement; the top leaders of the nation (kings, officials, priests and prophets—2:8, 26) led the way into darkness. They became enamored with other gods and engaged in alliances with other nations (Egypt and Assyria—2:18, 36). They went from being a devoted bride to becoming a spiritual prostitute (2:33).
To make matters worse, they claim innocence. Caught red handed and disgraced as a thief (2:26), they deny their guilty actions. They protest, saying, “I am not defiled; I have not run after the Baals” (2:23); “I am innocent; he is not angry with me” (2:35). They also continue to call on God to get them out of trouble: “Come and save us!” (2:27).
The tone of the chapter is one of shocked, stunned disbelief. How could God’s people be so foolish and fickle? How could they turn their backs (2:27) on the One who loved them? How could they run after such poor substitutes? How could they become spiritually disloyal when the nations around them remained loyal to their false gods? How could this defection have been so widespread—kings, priests, prophets and people? 
There is a tale here of something tragically wrong in the hearts of God’s people. “Prone to wander, Lord I feel it; prone to leave the God I love.” There is something twisted, sick and suicidal in us as humans. Something that can only be changed by a change of heart—exactly what is promised in the New Covenant (Jeremiah 31:31-34).
In this wonderful passage, Jesus makes an amazing promise: “If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you. By this is my Father is glorified, that you bear much fruit and so prove to be my disciples” (15:7-8).
While studying John 15, I’ve been re-reading the 
Later that afternoon, a man dropped off a cheque for $100,000 dollars toward debt demolition. (This brings us down to about $550,000!). We continue to pray that we will be able to pay off the remainder of our mortgage on October 1st (our mortgage anniversary date—when we can make a balloon payment without penalty).
[Last Tuesday, 
Jeremiah’s call to ministry (1:5) emphasizes God’s work in creating him (“Before I formed you in the womb”) and selecting him for his life work (“before you were born I set you apart”). Jeremiah echoes the words of David in Psalm 139 regarding God as personally involved in his creation (Psalm139: 13-16) and anticipates the words of Paul who speaks of having been set apart by God from his mother’s womb (Galatians 1:15). God was intimately involved in Jeremiah’s life from it’s beginning, forming, selecting, preparing him to be “a prophet to the nations” (1:5).
Like Moses, Jeremiah is hesitant to embrace this calling; he feels young and intimidated. But as in Moses’ case, God doesn’t accept his excuses as valid, promising to be with him and to protect him. God selects his spokesmen knowing full well their inadequacies and inabilities; his presence and power are more than enough compensation for their shortcomings.
In our preaching courses at Heritage, one of the books we often use as a textbook is Dr. Ramesh Richard’s excellent work, Preaching Expository Sermons.
Over twenty years ago, Mitch Albom’s book, Tuesdays with Morrie, was published. The book, which became a New York Times Best-Seller, was based on conversations Mitch had with a professor from his university days–Morrie Schwartz. After hearing that Schwartz had been diagnosed with ALS, Albom made an effort to spend time with his former professor and glean wisdom from him. They met over the course of fourteen Tuesdays. The book is based on those conversations.
Though I had read the book of Jeremiah before, I had never spent time studying it or reflecting on its message. Far from being just a historical record of the past, I was deeply moved by the storyline and central message of the book. More than that, Jeremiah helped me to gain a deeper knowledge of God and His will for His people.
We had a joy-filled Graduation Celebration last weekend at Heritage. It was a wonderful culmination to an incredible year.
We gave each graduate some customized stationary and a Heritage pen as a reminder of the “letter” theme. Each grad was asked to take a sheet of stationary and write down the place where they were going to serve Christ after graduation. Those who were not sure where they will end up wrote “wherever Christ sends me.” We concluded the evening by praying God would make these graduates faithful and fruitful “living letters” for the rest of their lives.
There’s a joyful, expectant feeling on the Heritage campus as we head into Graduation Weekend. Friday evening is our grad banquet where we commission this year’s graduates. Saturday morning is the Graduation Ceremony where we confer certificates and degrees on the graduates.
Our commencement speaker this year is Dr. Stan Fowler. Dr. Fowler has been a mainstay on the seminary faculty for decades. Those who’ve had Stan as a professor speak of his great knowledge of God’s Word and his gracious attitude towards God’s people. Stan coined the phrase “scholars in service of the church” to describe the faculty at Heritage. He exemplifies that description. While Stan is officially retiring from full-time service at the school, I’m grateful he will be teaching several courses next year at Heritage.