Tuesday, July 15, 2014

Jeremiah - Prophet of Doom or Prophet of Hope?

Some Fundamentalist preachers call a natural disaster, such as a hurricane or drought, “punishment from God”. They use the fear induced by a disaster to divide people . The impending destruction from global warming is going to be fertile ground for religious innovators. During a prolonged crisis people tend to get religion. Just look at Iraq, which used to be a secular country, but is now threatened with civil wars based on the religious divide between Sunni and Shia Moslems. Instead of spreading apocalyptic doom, we could profit by seeing global warming as a challenge for each and every one of us to behave responsibly, in order to increase our ability to survive.

The ancient Hebrew prophet Jeremiah is a prime example of someone who profited, in the right sense from a disaster, because by his writings he managed to reinforce the survival of the Jewish people at a time when they were threatened with extinction.

Jeremiah prophecized the destruction of Jerusalem, the capital of Judea 2600 years ago. At the time, the Jewish kingdom of Judea was threatened by the Babylonian Empire, centered in what today is called Iraq. A century earlier the Assyrian Empire had crushed the adjoining Jewish kingdom, Israel, and scattered its inhabitants to the winds. That was a wake up call for the Judeans.

Josiah, the new king of Judea, got religion. He instituted religious reforms and executed all the foreign priests in Judea and Israel. He had apparently discovered a “forgotten” scroll while renovating the Jewish temple. Jeremiah was a contemporary of Josiah's and probably was an advisor to the king. There's a credible theory that Jeremiah is actually the author of this scroll. Most Biblical scholars think that the scroll was what we now call the book of Deuteronomy, or “second law”. It was called that in a later Greek translation, because it referred to Moses' second telling of the Ten Commandments.

Why does the Bible have Moses recite the Ten Commandments twice, each time in a separate book of the Old Testament? The book of Exodus tells the dramatic story of  how the Hebrew people were freed from slavery, given new laws and a new land, all through God's intervention. But, doesn't pronouncing the laws a second time take away from that dramatic story line?

Back in Judea,  the young king Josiah gets killed, and so do his religious reforms. Jeremiah is thrown in jail for warning everybody that Jerusalem is about to be destroyed. Unfortunately, he's proven right after the Babylonians lay seige to Jerusalem, take it and the Jewish temple, and break it up into rubble. Then for the coup-de -grace, they round up all the upper and middle class and march them into slavery to Babylon. You may have heard the song: “From the Rivers of Babylon”, which refers to this event.

Jeremiah is spared exile, because he advised the people of Jerusalem to surrender before the seige. Half of his people, the people of Israel, were lost to history after they were conquered by the Assyrians. What can he do to save the other half when they've just been enslaved and exiled to Babylon? It doesn't look good. But Jeremiah, who predicted this would happen, has been thinking about this eventuality for a long time. He's learned from the example of king Josiah, that instituting religious reforms from the top down lasts only as long as the king lasts. If Judaism is to survive in exile, than it must come from the heart. And it must reflect a people's humble origins, not the rich and the powerful.

The “Shema” is by far, the most important Jewish prayer. It is singled out by Jesus as the “Great Commandment”, the one that sums up all the rest of them. The name “Shema” comes from the first two words of the prayer: “Hear oh Israel”. The words of the Shema, especially the words: “...you shall love your Lord God with all your heart...” are not in the book of Exodus when Moses first recites the commandments. But they are there when Moses recites the commandments the second time, in the book of Deuteronomy. Could Jeremiah have inserted the Shema into Deuteronomy? He may not have created it, but it's a prayer that sums up his life's work.

Deuteronomy is a more subdued book than Exodus. Moses is preparing the Hebrews for their life in the promised land but he doesn't get to go there himself. He keeps telling them “Remember you were slaves in the land of Egypt.” Kind of a strange way to prepare people to move to a promised land, don't you think? But not if the people that you are addressing are slaves in exile, as was the situation when Jeremiah addressed the Judeans. Remember your humble origins, and keep religion in your hearts. This is the message of Jeremiah and Deuteronomy.

Jeremiah's “rediscovered” scroll that fizzled when king Josiah's rein ended, got a second lease on life with the Babylonian exile. Jeremiah had profited from the destruction of Jerusalem because he had learned to use the story of Moses to inspire the exiles from their hearts. He had discovered a way to keep Judaism alive in a new age, where the Jews were going to be under the thumb of empires for a long time.

To this day, in Jewish homes everywhere, the Shema is recited at sunup and sundown,  and at other significant times as well. That's the mark of a great prophet. Someone who can turn a catastrophe into an opportunity for people to keep the world alive.

Jeremiah and Resilience

Resilience is the ability of communities, cultures, and social systems to survive major shocks. When we look around us, what social institution stands out as being resilient over a major span of time?

What stands out for me is the history of Judaism. What other religion, language, or people has survived in the face of repeated foreign conquests, forced exiles, and enslavement for 3000 years and counting? I would call the continued survival and prospering of Judaism the prime historical example of human resilience.

What is it then that made Judaism resilient? Strange as it seems, I believe that part of the answer to this question lies in the writings of the Hebrew prophet Jeremiah.

The lifetime of Jeremiah ( 655 -586 BCE) was a profoundly crucial time in Jewish history. Jeremiah had predicted that Jerusalem, the Jewish capital, home to Solomon’s great Temple, was about to be conquered by the Babylonians, a prediction which was not implausible given that at the time the Babylonian army was laying waste to most of the rest of the Middle East.

But the people of Jerusalem were in denial. Jeremiah was characteristically unrelenting, he unnerved them, as he would us today. They did not want to hear Jeremiah’s message and they rejected him and brutalized him, treating him as a pariah.

Unfortunately for the people of Jerusalem, Jeremiah’s prophecy came true. After a prolonged siege, which caused terrible suffering, the Babylonian army took Jerusalem and destroyed the Jewish temple, put to death much of the Jewish leadership, and enslaved the rest of the Jews and marched them off to Babylon. Jeremiah they spared, and he was left to live where he chose.

At this point the Jews as an identifiable people should have disappeared from history. But, in fact, just the opposite occurred. During the next sixty years of slavery, the exiled Jewish community thrived and developed a resilience that is maintained to this day.

Within a hundred years of the exile the Hebrew Bible had been compiled and gathered together, largely in the form we see it today, with Genesis, Exodus, Deuteronomy, Kings, Lamentations, Psalms, the Prophets, and the wisdom literature.

What role did Jeremiah, who was left behind in the ruins of Jerusalem, have in all of this? Because the Jews were in exile, and the Jerusalem temple was no more, the strategy, championed previously by Jeremiah himself, of basing Judaism on a centralized temple with its hierarchy of temple priests became unworkable.

But this went against the whole tenor of ancient Middle-Eastern religions, which was that any particular religion was based on location.

Jeremiah, at some point, realized that basing a religion on sacrificing at a temple created a fatal vulnerability. His innovation was to promote the idea of an “inner covenant” - an inner relationship between individual Jews and God best exemplified by the daily Jewish prayer from Deuteronomy called the “Shema”.

By reciting this prayer everyday any Jew could keep covenant without the need to make sacrifices in the holy temple. Thus permitting Judaism to thrive in exile, or in any place where there were a gathering of Jews, even where a Jew existed outside of any Jewish community.

The Shema is still recited twice daily by observant Jews. At the very beginning of the day and at the end of the day. It goes:

Hear, O Israel: The Lord our God, the Lord is one. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be upon thy heart... 
The book of Deuteronomy, which contains the Shema, as well as a second retelling of the Ten Commandments, hence the name “Deuteronomy”, appears to have been “rediscovered” during King Josiah’s rein. Jeremiah was closely associated with King Josiah and there is good reason to believe that Jeremiah probably had a hand in writing Deuteronomy and in its “rediscovery”.

The centralization of Judaism in the sacrificial temple in Jerusalem had given the Hebrews the illusion of enduring power. But successive conquests by the Babylonians, Greeks, and Romans proved the folly  of this idea.

When things fall apart, people often have difficulty facing and accepting the changes that are required to survive.The choices seem to be either to embrace expediency and abandon tradition altogether, or rigidly adhere to tradition and deny that anything has really changed.

But the first choice of abandoning tradition leads to dissolution and the eventual loss of identity. The second choice, of rigid adherence and denial leads to escape from reality and self-destruction as the familiar world falls apart around one’s ears.

This situation is a lot like the worsening ecological and economic crisis that confront us today. In the face of these crisis many people may recognize that there is a problem, but they will deny that we need to make any major changes to our comfortable way of life.

Like Jeremiah, modern environmentalists predict disaster but things still don’t seem that bad,so they are mocked and ignored as scolds and annoyances.

But, eventually this commonplace view will prove untenable, as the global economic and political crisis deepens. We may well have to adapt to severe economic shocks and the breakdown of social structures in the wake of these shocks. Our entire global civilization may be at risk of collapse.

In today’s world, political leaders have relied on the continuing prospect of economic growth to solve our most pressing problems - best exemplified by the idea that a rising tide lifts all boats. But the expanding global economy is rapidly drawing down our reserves of fossil fuels, while the global exponential increase in energy use is leading to the spectre of uncontrollable global warming.

The idea that we can continue growing our national and global economies in the face of finite resources and finite reserves of fossil fuels is a similar kind of illusion to the one in Jeremiah’s day that a religion could remain powerful only if it continued to be identified with a certain location.

. Our Industrial way of life, that is predicated on the massive utilization of cheap fossil fuels, appears to us as powerful and impregnable. But it is incredibly vulnerable to disruption once we reach peak oil, and the effects of climate change begin to overwhelm us.

The signs of these coming catastrophes are all around us, but, as in Jeremiah’s time, most people choose to ignore them or discount their relevance. The lesson of Jeremiah is that resilience - the ability to survive shocks and insults - comes not from economic or political power or advanced technology. Resilience comes from inside of us as we work together on achieving a sustainable civilization.

Jeremiah And Global Warming



According to Martin Buber, A true prophet does not announce an immutable decree. He speaks into the power of decision lying in the moment and in such a way that his message of disaster just touches this power.


Martin Buber was born in Austria in the late nineteenth century. His most famous book is I and Thou. In that book Buber argues that human existence can be divided into two ways of relating. One is towards an object that is separate in itself, which he calls “I-it”. That is the way we think about things and use things. The other kind of relation is called “I – Thou”. which occurs in love and friendship. The “I – Thou” relation, is not a relation of subject to object, but rather a relation in which both members in a relationship share the unity of being. The ultimate Thou is God.


Martin Buber died in 1965. Here is a quote from his book The Prophetic Faith:


From the moment when a (large scale) disaster appears inevitable and especially after it becomes a reality, it can, like every great torment, become a productive force for the religious point of view. It begins to suggest new questions and to stress old ones.

Dogmatized conceptions are pondered afresh in the light of events, and the faith relationship that has to stand the test of an utterly changed situation is renewed in modified form.

But the new acting force is nothing less than the force of extreme despair, a despair so elemental that it can have but one of two results: the sapping of the last will of life, or the renewal of the soul.

What's interesting about that quote is how relevant it is as a description of the response of religion to global warming. Of all the Biblical prophets, Jeremiah is the most relevant to our modern problem of global warming because it was Jeremiah who after his prophecy of destruction was fulfilled, realized he had been in error, and reversed his prophetic mission.

There are two kinds of prophets in the Bible. The early prophets were diviners who foretold the future and transmitted the divine will for special occasions or for important persons. Descriptions of these prophets is sketchy and not much of what they had to say has been written down. In contrast, the Writing prophets which includes the twelve so-called Minor Prophets and the three Major Prophets: Jeremiah, Isaiah, and Ezekiel, addressed themselves to the Hebrew nation as a whole and challenged the popular values and moral practices of the people and their rulers. The Hebrew word for prophet is “nabi” which means “one who is called”. They are called to speak the word of God even if it is opposed to what the rulers and their subjects want to hear.

The role of the prophets was critical during the four hundred or so years after the reign of Solomon because The Hebrews were twice threatened with extinction, and it is the prophets during these times that speak most relevantly to the dangers of extinction, and to the choices that people must make in order to ensure survival.


The Prophets and the Hebrew kings together form about a third of the Hebrew Bible. The ancient Hebrew prophets were a variety of people: A son of working people like Micah. an aristocrat like first Isaiah, or a son of a priest, like Jeremiah. The prophets were said to speak God's word directly without intermediaries.

Three thousand years ago the kingdom of the Hebrew speaking peoples reached it's height with the two successive kings, David and Solomon. But things drifted downhill from there. Solomon's kingdom split into two after he died – A northern kingdom called Israel and a southern kingdom called Judah.

This is a period when the Hebrew kingdoms were declining and assailed on all sides by the greater powers – Egypt, Assyria, and Babylonia. Sometimes the little kingdom kept from being swallowed up by making alliances with one or the other big power but it didn't always work in their favour.

Take the fate of the northern kingdom - Israel - in 722 BCE, Assyria conquered the northern kingdom of Israel and permanently exiled the majority of its inhabitants. They were dispersed to other nations that Assyria had conquered and were assimilated and their descendants eventually lost awareness of their original identity. These are the ten lost tribes – so important to the Mormons but forgotten by everyone else.

All that was left was the tiny kingdom of Judah and the Assyrians came very close to conquering it. But they retreated before they could capture the Judean capital of Jerusalem. Then the Assyrian empire weakened, and over a century the Babylonians become the dominant power.

In 621 BCE a “forgotten” scroll was discovered in Solomon's Temple by the high Priest Hilkiah during extensive renovations. When the young king of Judah, Josiah heard the scroll read to him he was said to have tore his clothes and repented of his grandfather Manasseh's syncretistic policies, setting out on a violent and dramatic religious reform. What was this scroll? Most Biblical scholars believe that it was probably a version of the book called Deuteronomy.

Some Scholars believe that Deuteronomy was composed in the 8th Century BCE to address the threats to Israel's political and religious survival. It was brought from the northern kingdom to the southern kingdom where it was then hidden from King Manasseh until the more sympathetic grandson, Josiah, came to the throne.

Deuteronomy means “second law” in Greek, because the Ten Commandments occur for the second time in the Bible in this book. The real influence of this book is its overriding message about choices that the  “ Chosen People”can make. It goes like this: If they have a strictly monogamous relation with the Hebrew god Yahweh, then he will bestow his great blessings. But if they go "whoring" after other Gods, then they will be cursed by terrible suffering and destruction.

The book is a series of speeches that Moses gives to the Hebrew tribes just before he dies. It is only after this that the Israelites cross the Jordan, and reach the “Promised Land”
We called on Yahweh, the God of our fathers. Yahweh heard our voice, and saw our misery, our toil, and our oppression, and Yahweh brought us out of Egypt with a mighty hand and outstretched arm, with great terror and with signs and wonders. (Deut 26: 5 – 10)

For this law (Torah) I enjoin on you today is not beyond your strength or beyond your reach.... I call on heaven and earth to witness against you today: I set before you life and death, blessing or curse. Choose life, then, so that you and your descendants may live. (Deut 30:11 – 14, 19)

The Deuteronomic formula, that good times follow the people's faithfulness to Yahweh and bad times follow when they worship in the temples of other gods, quickly became a powerful influence on prophets and scribes. Scholars call the two historical books of “Kings” in the Old Testament “The Deuteronomic history”. It's the history of Hebrew kings scrupulously edited to fit the Deuteronomic formula. The people are always rewarded with good times when the king prohibits the worship of foreign gods, or punished when the king permits syncretistic worship.

Deuteronomy was so influential and still is, because it gives an overarching meaning to history. It helped the Jews feel that Yahweh was a just God even when they were suffering. But its essentially a formula. No matter what bad things happen it can always be explained as caused by the people's infidelity. It cannot be refuted. It's patently false, but that didn't prevent it from being very successful. Proof of that is the fact that Judaism is more than three thousand years old and still going strong.

In contrast the scientific evidence of climate change and prediction of global warming can be refuted if the refuting evidence is strong enough. Science can always be improved and updated.

Modern day fundamentalists try to deny the reality of global warming. They see global warming as a rival to their Deuteronomic explanation of why bad things are happening. Preaching about Hurricane Katrina punishing the New Orleans sinners is vintage Deuteronomy. But contrary to the Deuteronomic theory which divides the”Chosen People” against everyone else, Science has the potential to unite people from all cultures because it does not demand absolute faithfulness to one particular religion.

The Deuteronomic formula does not speak to our times any more. Are the people who lost their Southern California homes being punished for angering God? Were the poor in New Orleans sent Hurricane Katrina as punishment for their licentiousness? Was the Nazi Holocaust God's punishment for Jewish sins? The very idea would make God a worse tyrant than Hitler.


The other major innovation of Deuteronomy is that it insists on one central place for worship. That's why a big part of Josiah's reforms was to destroy rival shrines and execute foreign priests in the countryside of Judah and in Samaria, the former site of Israel. These reforms meant that Jerusalam was favoured above all else. As a result, places with important biblical connections, like Shiloh and Bethel were downgraded and sacrifices to Yahweh were only permitted in Solomon's temple in Jerusalem.

Before the Assyrians, the Hebrew tribes were more equal rivals with the other tribal groups - the Moabites, the Canaanites, the Philistines, etc. But when people make peace with their neighbours it becomes almost inevitable that syncretistic worship will develop. Syncretism, is that very pagan, Christian, Hindu, Buddhist, and yes, Unitarian approach of mixing and matching different religious elements together.  But when the great powers of Assyria and Babylonia come to the fore, the practice of syncretism was not so benign, for these huge empires and their triumphant gods threatened to swallow Judaism without a trace. That's why the prophets worked so hard to steer the people away from syncretism.

After twenty years of his reign, Josiah was killed by the Egyptians in the battle of Megiddo. His death necessitated some reworking of the Deuteronomic theme. Josiah had kept faithful to Yahweh,  so why did Josiah die young and most of his reforms die with him? Only one of his reforms successfully remained after he died, and that was the centralization of worship and sacrifice in Solomon's Temple.

There are some scholars that think that the prophet Jeremiah had a hand in writing and rewriting Deuteronomy. There are similarities in style and focus between the writings of Jeremiah, and the content of Deuteronomy. The book of Kings ends abruptly with Josiah's death, and whoever wrote the Deuteronomic History had put a lot of hope in the promise of Josiah's reign. They must have been sorely disappointed by Josiah's untimely death.

In light of this, it seems not a coincidence that three months after Josiah died Jeremiah prophesied that Jerusalem would be destroyed. Jeremiah believed that the Babylonian Empire was doing the will of Yahweh and punishing the Judeans for their sins of syncretism. That's the Deuteronomic formula.

Jeremiah was an unhappy and a very unpopular man. He first resisted his calling. ...He refused again and again to pass sentence in Yaweh's name upon his beloved people, but the word remained in his heart like a burning fire,shut up in his bones and he was weary of the vain effort to contain it.(Buber, Ibid.) People called him a traitor. Perhaps he saw the inevitability of the Babylonian juggernaut, perhaps he felt obliged to castigate the people of Judah for neglecting the poor and allowing syncretism. But his claim that the Babylonians are Yahweh's retribution against the Judeans was rejected by most Judeans.


There was a popular sense amongst the Judean royalty after Josiah's death that they could evade Babylonian captivity by allying themselves with the Egyptians. But after the Assyrians and Egypt were defeated by the Babylonians at the battle of Carchemish, Egypt ceased to be a big player.

By adopting the Deuteronomic centralization of Worship the Judeans put all their eggs into one basket, increasing the vulnerability of their religion. Many Judeans had faith that the temple in Jerusalem would not be destroyed because it was so holy. But Jeremiah saw that this idea was threatening the survival of Judaism. If the temple was the only place to go to worship Yahweh then what if the Judeans were exiled?

Jeremiah is commanded by God to go to the Temple gate, and there proclaim:

Hear the word of the Lord, all you people of Judah, who enter these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel: Amend your ways and your doings, and let me dwell with you in this place. Do not trust in these deceptive words: “This is the temple of the Lord, the temple of the Lord, the temple of the Lord.”

For if you truly amend your ways and your doings, if you truly act justly one with another... I will dwell with you in this place, in the land that I gave of old to your ancestors for ever and ever. (NRSV Jeremiah 7)

Jeremiah hears God's voice telling him to do unusual things that we might now call street theatre, as many of the other prophets like Isaiah and Ezekiel did. He walks around Jerusalem with a wooden yoke around his neck to symbolize the yoke of Babylon that he claims everyone must take on for their sins. When the Babylonians captured Jerusalem they spared Jeremiah.


Five hundred years later, as recounted in the New Testament, Jesus is forced by the Roman Centurions to carry a huge wooden cross through the streets of Jerusalem to the place of his crucifixion. The cross is both symbol and reality of Rome's brutal repression of dissent. Ironically it becomes the symbol of triumph in Christianity.

Jeremiah is commanded by God to go down to the potters house and watch the potter work his wheel:

The vessel he was making of clay was spoiled in the potter's hand, and he reworked it into another vessel as seemed good to him.

Then the word of the Lord came to me. Can I not do with you, O house of Israel, just as this potter has done?....At one moment I may declare concerning a nation that I will pluck up and break down and destroy it. But if that nation, concerning which I have spoken, turns from its evil, I will change my mind about the disaster that I intended to bring on. NRSV: Jeremiah: 18)

According to Martin Buber, the future is not something already found in the present hour, it is dependent on the real decision that is to say, the decision in which man takes part in this hour. ... To be a prophet means to set the audience, ...before the choice and decision, directly or indirectly.


Jeremiah's pleading and castigating didn't seem to work very well for him. He was thrown in jail. Then into a dungeon. The prophets who had the ear of Josiah's weak successors, predicted that the temple would survive the Babylonians, but it happened instead, as Jeremiah foretold. In 586 BCE Jerusalem was levelled after a terrible siege and Solomon's magnificent temple was reduced to rubble.

The Babylonians exiled ten thousand of the higher status Judeans and sent them into slavery in Babylon. After the exile and the destruction of the temple, Jeremiah realized that the covenant between the Israelites and Yahweh was not made from temple worship or following the written Torah, but from the living relationship between the chosen people and Yahweh. He then proclaimed his other famous prophecy, a prophecy of salvation for that time of deep suffering. In it, Jeremiah foresees the day when Yahweh will form a new covenant with his people one that's written in their hearts without tablets or intermediaries.

This is the covenant that I will make with the house of Israel, says the Lord: I will put my law within them, and I will write it on their hearts, and I will be their God , and they shall be my people.....for they shall all know me from the least of them to the greatest.

According to the Deuteronomic formula, when Jeremiah was not successful in getting his people to change their ways, his prophecy of destruction was fulfilled. But that didn't mean he wasn't ultimately effective. I think Jeremiah realized that instituting religious reforms from the top down wasn't going to work, because those reforms would just disappear when the reforming king passed on. But if the moral sense of Judaism was taken to heart, then it would make for a more lasting covenant. After the exile the Jewish religion survived both in Jerusalem and in the Diaspora. And I believe it has a lot to do with the Jewish people taking up Jeremiah's call for a new covenant. As also it becomes the inspiration for the Christian Bible, the “New Testament” which means in Latin - “New Covenant”.


Jesus was greatly influenced by Jeremiah and by the book of Deuteronomy. The Shema, the Deuteronomic prayer that starts out:

Hear O Israel, the Lord your God is our God, the Lord alone.You shall love Yahweh with all your heart and with all your soul, and with all your might.

Deuteronomy 6: 4-6 is called the great Commandment by Jesus. It is the one he says that sums up all the other commandments. The Shema is considered the main statement of faith by all Jews. It is recited at sunrise and sundown and at special occasions, in practicing Jewish households to this day.

Deuteronomy had it's day. The Deuteronomic formula gave Jewish history meaning and an enduring sense of purpose. But the Deuteronomic theory - that the fate of the chosen people is dependent on their faithfulness to one God is too exclusive. We are all in this together. We need to think about all humans, not just one group. It shouldn't be a Darwinian race to the bottom to see who survives. And we need to understand the consequences of how we live and how it affects others and the very ecosystems that we depend on.

The false prophets tell us that we don't have to change, that we can avoid hard decisions indefinitely. Can we really trust their soothing words?