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If someone is seriously ill, we might expect that he would be eager to accept a cure – surely if a treatment offered an excellent prospect of healing, it would be most welcome.  And yet there are those who refuse a cure, for various reasons.  In relation to bodily illness, we can see the folly of refusing a cure.  Jeremiah had to minister to people who were refusing a cure for their spiritual illness.  We consider Jeremiah 8:18-22 Balm in Gilead.

1. The plight of Judah

We hear the voice of ‘my people’ (v19) – a cry goes up ‘from a land far away’.  The people of Judah are in exile in Babylon.  In the exiles’ words we hear confusion: ‘Is the Lord not in Zion?’  They had assumed that the Lord was among them and would protect them.  Was not the temple the visible sign of the Lord’s presence?  They were however ‘trusting in deceptive words’ (7:8).  When Jerusalem fell and the temple was destroyed the people were shocked and baffled – how could the Lord allow this to happen?  The Lord explains.  Along with their reliance on outward symbols, they had indulged in idolatry.  It is the same sin as is committed by those who maintain a veneer of Christianity whilst being committed to other ‘gods’ which take the place due to the Lord.  We hear their bewilderment – the grain harvest (May/June) is past, and so is the harvest of olives, etc (July/August), yet ‘we are not saved’ (v20).  Though they seek deliverance from exile, they also lack salvation.

2. The burden of Jeremiah

It is easy to think of the OT prophets as hard figures, delighting to deliver their message of judgment.  Although much (but not all) of Jeremiah’s message included judgment, we need to understand the spirit in which he ministered and the cost paid in fulfilling his calling.  Note v1 ‘my heart is faint within me’ – he carries a heavy burden in his ministry.  He will not prove disloyal to the Lord – he will speak as commanded, but it costs him dearly.  Note too references to ‘my people’ (v19, 21) – he does not stand apart in a spirit of self-righteousness.  Thus v21 ‘Since my people are crushed, I am crushed’.  He does not exult over the punishment of sinners.  Any faithful gospel witness needs the same spirit.  There will be faithful presentation of the sinfulness of sin and grief over what sinners bring on themselves.  Listen to Paul’s grief at the unbelief of his fellow Jews (Romans 9:2).  Here is a challenge to all gospel preachers and all witnesses.  We need to seek grace to be free from a hard, self-righteous spirit.

3. The balm of grace

Is there no solution to the sin and hurt of Judah?  Jeremiah asks, ‘Is there no balm in Gilead?’ (v22).  Gilead was a region producing aromatic resin that was used in soothing and healing ointments.  ‘Is there no physician there?’  Is there no-one to bring healing to a sinful nation?  The answer to the question is ‘Yes’.  Psalm 103:3 ‘He forgives all my sins and heals all my diseases’.  Also Psalm 41:4 ‘heal me for I have sinned against you’.  The Lord heals sinners.  Hence Jesus’ description of himself as a doctor (Matthew 9:12-13).  By his life, death and resurrection he is the balm.  But Jeremiah asks, ‘Why then is there no healing for the wound of my people?’   The Bible’s answer is that they refuse to repent, which is essential for salvation (Acts 2:38).  The Lord’s balm heals repentant sinners.

Many people in our society are convinced that what is new and what is modern must be better than what is old.  Such an outlook is not itself new – note the Athenians who spent their time ‘talking about and listening to the latest ideas’ (Acts 17:21).  Of course, the solution is not to be ‘antiquarian’, asserting that the old is automatically better, but we must remember that our Christian faith is millennia old.  We consider Jeremiah 6:16 Ask for the ancient paths.

1. The coming judgment

The spiritual situation of Judah in the time of Jeremiah’s ministry was bad and rapidly deteriorating.  There was no shortage of religious practice and Josiah had instituted significant reforms, but the effects seemed very superficial.  Thus, for example, ‘all are greedy for gain’ (v13) and the people are hardened in sin, with no shame (v15).  The priests and prophets are dishonest and suggest all is well ‘Peace, peace’ (v14).  We see the same things in our own society and the consequences are clear – ‘the wrath of the Lord’ (v11).  Even the closing of the ears becomes an element in judgment – see Isaiah 6:9-10, cited by Jesus in regard to his parables (Matthew 13:15).  Refusing God’s Word leads to greater spiritual hardness – a grave warning.

2. The earnest seeking

Despite the sins of Judah, the Lord is remarkably patient.  Through Jeremiah he calls them back yet again.  He is ‘compassionate and gracious, slow to anger, abounding in love’ (Psalm 103:8).  Through the prophet he issues a call to any who will listen:

• Ask:  This is a time for taking stock – ‘Stand at the crossroads’.  What are our priorities and values, what gives life meaning?  Effort and thought are required – ‘ask’.  The ‘ancient paths’ are those revealed by the Lord and which lead to salvation, the paths that honour him.  It is not the age of the paths that matter, but their character.  This is ‘the good way’ for us, opened up by the dying and rising Messiah, who is ‘the way’ (John 14:6).

• Walk:  When we know the way, action is required.  The paths must be followed.  This is grace-enabled obedience, flowing from love for the Lord (John 14:15).  If we ‘walk by the Spirit’, then we ‘will not gratify the desires of the flesh’ (Galatians 5:16).

• Rest:  The blessed result of such a walk – ‘you will find rest for your souls’.  ‘Rest’ is a gift of God to his covenant people (Isaiah 28:12).  All burdens are lifted and we are able to live as the Lord wills.  Note the call of Jesus – ‘Come to me…I will give you rest’ (Matthew 11:28).  This is true liberation, with the best still to come – the dead in Christ ‘will rest from their labour’ (Revelation 14:13).

3. The stubborn refusal

Despite the call and the wonderful promise, the response of the majority is, ‘We will not walk in it’.  They prefer life according to their own wisdom.  Since they are ‘dead in…transgressions and sins’ (Ephesians 2:1), a response is impossible apart from grace, yet the sinner is responsible for refusal.  The patient God is giving a further opportunity for repentance.

We want men and women to accept the gospel and be saved.  Many, however, do not respond to the message and we may wonder why.  We may even be tempted to think we are making the gospel too difficult – perhaps if we removed some of the elements of our message that people find hard to accept, we would be more ‘successful’.  That is one reason why some modern-day presentations of the gospel have little to say about repentance, yet the Bible shows the vital importance of repentance.  We consider Jeremiah 3:11-18 Repentance the path to blessing.

1. The call to repentance (v11-13)

• National sin:  This part of Jeremiah’s ministry takes place in ‘the reign of King Josiah’ (v6) – a godly king who instituted wide-ranging reforms in Judah, yet with limited effect on the people.  Jeremiah speaks of ‘faithless Israel’ – the northern kingdom now in exile in Assyria, but the message is for Judah, sinning against the Lord by the same idolatry (v8).  Jeremiah’s words are for Judah’ benefit, but also show God is not finished with Israel.

• Divine grace:  Jeremiah’s message contains a wonderful word of hope.  This is not due to anything in the people, but all depends on ‘the Lord’ (v12).  This is the covenant name of God, indicating his sovereign grace to sinful people, taking them into his loving covenant (Leviticus 26:12).  He is ‘merciful’ (v12) – the special word for his unbreakable covenant love.  Note ‘I will not be angry with you for ever’ – there is hope for sinners.

• Essential repentance:  The blessings of salvation do not come automatically.  The call is ‘Return’ (v12) – the OT word for ‘repent’.  We repent by God’s enabling, but we must repent.  Repentance is God-centred – we have ‘rebelled against the Lord’.

3. The blessings of repentance (v14-18)

• Joyful homecoming:  God says, ‘I am your husband’ – the language of covenant.  He brings us to Zion – our spiritual home, God’s dwelling.  Also in the NT, we ‘have come to Mount Zion, the heavenly Jerusalem’ (Hebrews 12:22).  All is fulfilled in Christ.

• Pastoral care: ‘I will give you shepherds after my own heart’ (v15).  The care is to be given by God-appointed spiritual leaders.  Those in Israel had often failed the people of God (see 23:1ff).  True shepherds are fitted by God’s grace for the work.  Above all we have Christ, the ‘Good Shepherd’ (John 10:11).  Shepherds must reflect his ministry.

• Spiritual focus:  Note the promise ‘your numbers have increased greatly’ (v16), fulfilled in the days of the Messiah, by the spread of the gospel.  Material symbols such as the ark are no longer needed.  We have the spiritual Jerusalem, the ‘Throne of the Lord’ (v17) where he dwells among his redeemed people.  It embraces ‘all nations’ (see Matthew 28:19).

• Godly unity:  In Jeremiah’s day Israel was in exile and Judah was on the same path, but in Messiah’s days ‘the house of Judah will join the house of Israel’ (v18).  This did not become a literal political reality – it depicts the spiritual unity of God’s covenant people – ‘we are all one in Christ Jesus’ (Galatians 3:28), visibly so at the return of Christ at the last day.

Mr Joe Watson

Why would a servant of God persevere in ministry when few respond in faith, when there is great opposition to the work and the servant faces the prospect of violence or even death?  The only answer is the servant’s awareness that he has been called by God.  A very striking example in the Bible is the prophet Jeremiah.  We consider Jeremiah 1:1-19 Called to be a prophet.

1. The context of ministry

Verses 1-3 offer information on the identity of Jeremiah and the historical setting in which he ministered.  He was from a priestly family, although we do not know if he ever exercised priestly functions.  From his earliest days he would have been exposed to |God’s Word.  Note the combination ‘The words of Jeremiah’ (v1) and ‘The Word of the Lord’ (v2) – they describe the same message – both man’s word and God’s word (not a mixture of the two).  Jeremiah’s message is ‘God-breathed’ (2 Timothy 3:16).  It ‘came to him’ at God’s initiative.  He ministered in the final years of the Kingdom of Judah (627-587BC), ending with the fall of Jerusalem to the Babylonians.  The kingdom descended into chaos until God’s judgment fell.

2. The call to ministry

Jeremiah’s call is reported in v4ff.  We do not know how ‘The word of the Lord came’ to him.  Some kind of visionary experience may be described in v11ff.  Although this concerns chiefly Jeremiah’s unique ministry, there are elements that apply to all Christians called to be witnesses.

• Sovereignty:  From v5 it is clear this is the Lord’s doing.  Long before birth God had chosen Jeremiah.  ‘I knew you’ – the language of relationship.  It is he who sets apart and appoints to his service.  This is full of assurance for God’s servants.

• Commission: Jeremiah’s initial response was reluctance – he is overwhelmed by what is required.  A proper awareness of our limitations is appropriate as long as obedience is not hindered.  The Lord is gentle but firm (v7-8).  He also adds an assurance of his presence – ‘I am with you’, the assurance all his servants need (Matthew 28:20).  In v9-10 the touching of the mouth is a reassurance of the divine commission.  Jeremiah’s task has a negative element, ‘uproot…tear down’, exposing the nation’s sinful ways, but also a positive element, ‘build…plant’.  Both areelements in faithful gospel witness.  Neither may be neglected.

• Visions: The visions of v11-16 relate to Jeremiah’s ministry.  ‘Almond tree’ (v11) sounds like ‘watching’ – the Lord will watch and ensure that his word is fulfilled.  The ‘boiling pot’ (v13) is a symbol of judgment which the Lord will pour out on the unrepentant.

3. The challenge of ministry

‘Get yourself ready!’ (v17) – hard work is required.  Jeremiah (and we) could be intimidated by the opposition to be faced but note the solemn warning if we succumb – ‘I will terrify you before them’.  God’s estimate of us must outweigh man’s opinion.  We are in a spiritual battle (v19; cf Ephesians 6:10ff).  We have a great promise: ‘I am with you and will rescue you’.  The path will not be trouble free, but the Lord’s servants are never finally defeated.

As Paul draws his letter to a close, he is still thinking of the spread of the gospel and of the welfare of the church.  Even though he is in prison for his faith, there is no trace of self-pity.  Even in prison he wants to be a good witness for his Saviour, and so sets an example to all of God’s people.  We consider now Ephesians 6:18-24 Exhorting and encouraging.

1. Constant prayer (v18)

Prayer is really a further part of the armour provided by the Lord for our spiritual battle.  The other parts of the armour are useless unless used in conjunction with a healthy prayer life.  Paul gives a strong exhortation to the Ephesians to pray.  Having listened to God’s Word, we are now to pray.  Note ‘all kinds’ – prayer is never inappropriate.  Every need can be brought to God.  We are to pray ‘on all occasions’ – a constant spirit of prayerfulness.  Prayer is to be ‘in the Spirit’ – with his help and guidance, as he makes intercession for us (Romans 8:26).  Effort is required – ‘be alert and always keep on praying’.  There needs to be perseverance in prayer (Luke 18:1) as the enemy will encourage laziness and carelessness.  Note we are to pray ‘for all the saints’ – a broad concern for the work of the Kingdom.

2. Courageous witness (v19-20)

Paul has no doubt about his own need for prayer.  He has no sense of self-sufficiency (2 Corinthians 3:5).  He knows he depends on the Lord and so he needs the prayers of God’s people.  We all stand in such need.  His specific request is that ‘words may be given me’.  He needs wisdom to communicate faithfully ‘the mystery of the gospel’.  Paul twice refers to the need to witness ‘fearlessly’ – a reminder that he too was human and had times of fear.  As an ‘ambassador’ each Christian comes with God’s commission, and we must not be frightened into silence by the world.  We need the Lord’s grace to witness fearlessly.

3. Comforting news (v21-22)

Our prayers are to be informed and intelligent, and so we require accurate information to guide our praying.  The Ephesians will receive this from Tychicus.  He is a trusted messenger – ‘a dear brother and faithful servant in the Lord’ – who will be able to give an accurate picture of Paul’s circumstances.  The Ephesians are concerned for Paul and the aim of Tychicus’ report is ‘that he may encourage you’.  This will stimulate continued interest and prayer.  Here is a challenge to us to be informed about the needs and challenges of the church.

4. Concluding benediction (v23-24)

Paul’s final prayer for the Ephesians deals with the spiritual blessings he seeks for them.  First ‘Peace to the brothers’ – flowing from peace with God through the Saviour.  Also ‘love with faith’ – love that keeps faith with others, flowing from Father and Son.  This love marks out true disciples – John 13:35. Paul ends with a benediction ‘Grace to all those who love our Lord Jesus with an undying love’.  Even that love is a gift of God’s grace.  We need a daily experience of grace to live as God’s people and to win the victory in the spiritual battle.