I want to do two things today, firstly to look at some of the symbolic actions carried out by Jeremiah; secondly to look at those introspective passages known as ‘The Confessions of Jeremiah’.
Over the past three weeks we have heard lots of words. A lot of what we know of the Prophets consists of Oracles—things that they said, often in poetry. But all three Major Prophets were also commanded by the Lord to perform symbolic actions. On one level these functioned as visual aids, but there was often an almost sacramental quality about them. They were certainly vivid, and public, and made a great impact on those who witnessed them. There are six prophetic acts in Jeremiah.
The Shaved Head (7.29)
In Ch 7.29, in an interlude between the two parts of the Temple Sermon. Jeremiah was commanded to shave his head and throw away the hair. This was a sign of mourning. ‘Why mourn, at a time of prosperity and independence?’ the people asked. It was not long before they began to understand.
The Linen Belt (13.1-11)
In Chapter 13 the Lord speaks to Jeremiah on four separate occasions. The first time Jeremiah is told
This is actually a loincloth—underwear, rather than something designed to keep up your trousers or a fashion accessory. The second time the Lord speaks, sometime later, he tells him to take the loincloth and hide it in a crevice. The third time, many days later he is told to retrieve it, only to find it, not surprisingly, filthy and useless. Finally the Lord speaks a fourth time to give him an interpretation.
This is what the LORD says: ‘In the same way I will ruin the pride of Judah and the great pride of Jerusalem. These wicked people, who refuse to listen to my words, who follow the stubbornness of their hearts and go after other gods to serve and worship them, will be like this belt—completely useless! For as a belt is bound around the waist, so I bound all the people of Israel and all the people of Judah to me,’ declares the LORD, ‘to be my people for my renown and praise and honour. But they have not listened.’ [2]
Here two images are central, binding and uselessness.
The Clay Jar (19.1-6)
It is unclear whether the episode of the loin-cloth was public, or just for Jeremiah. There is no question about the next action. He is told to buy a clay jar from the potter and go to the Potsherd Gate of the City, taking with him some of the priests and elders. This is the gate which leads down to the valley of Hinnon—of which we heard two weeks ago in the condemnation of child sacrifice. Remember the smouldering bonfires of rubbish, the unburied bodies thrown over the city walls, and the horrifying shrine to Moloch! Elsewhere it is called the East Gate. Perhaps it is because of what Jeremiah did that it is called ‘The Potsherd Gate’.
First, before the action, he is given some words.
Listen! I am going to bring a disaster on this place that will make the ears of everyone who hears of it tingle.[3]
This is followed by a repetition of the accusation made at the end of the Temple sermon about the worshipping of other gods, and the sacrificing of children. Now the threat that there would be no more wedding celebrations in the land is intensified. Not only would there be no more new children, but
I will make them eat the flesh of their sons and daughters, and they will eat one another’s flesh because their enemies will press the siege so hard against them to destroy them.[4]
Child sacrifice leads here to the ultimate taboo of cannibalism. It may be utilitarian because of the dreadful hunger after such a long siege, but it is none the less abhorrent for that.
Then Jeremiah publically smashes the pot, accompanied by these words
This what the LORD Almighty says: I will smash this nation and this city just as this potter’s jar is smashed and cannot be repaired.[5]
Execration rituals were commonplace in that period. The name of your enemy—be it personal, tribal or national—was written on a pot, which was then smashed. Countless inscribed potsherds bear witness to this throughout Egypt and the Middle East. It was a sort of popular magic, but now, in a further condemnation of such practices yhwh turns it against the people of Judah. Now it is their name which is on the pot! The dramatic pot smashing is followed by a return to Jerusalem, and a second Temple sermon.
You can imagine the effect that the public smashing of a pot would have for us—and we are not used to this being a normal way of cursing the enemy. Here in Jeremiah it isn’t just a visual aid. The Lord very vividly shows what it to happen, and Jeremiah’s ministry is to ensure it!
The Yoke-bars (28)
The Redemption-Purchase of Land in Anathoth (32)
The Burial of stones at the entrance to the Egyptian Temple (43.8-13)
We heard the accounts of the other three symbolic acts last week, in the final period of Judah’s life, and I will not repeat them here.
However it is worth considering all six together to remind us that, just as prophets did not just speak but did things so yhwh’s words, as delivered by Jeremiah are not just words, but lead to actions.
The Confessions of Jeremiah
We turn inwards now from the very outward, public and visible aspect of Jeremiah’s ministry.
Inevitably a vocation to deliver such uncompromising and unpopular words to his own people involved a personal cost.
Right at the beginning, in the reign of good King Josiah, when the new northern power was not yet identified, Jeremiah entered into the vision of an approaching army wreaking destruction, and coming right up to the gates of his own tent. His opening words show something of the terror he personally experienced.
Oh, my anguish, my anguish! I writhe in pain. Oh, the agony of my heart! My heart pounds within me, I cannot keep silent.[6]
Two weeks ago we looked at the Oracles from the reign of Jehoicaim (7-25), as the reality of that northern power, the army of Nebuchadnezzar, came closer and closer. Scattered through those Oracles are five passages known as ‘The Confessions of Jeremiah.’ Here, more than anywhere else in the Old Testament, do we get an insight into the personal consequences of a prophetic vocation as Jeremiah—in a way which is reminiscent of Job—struggles with the Lord.
The First Confession (11.18-12.6)
The first of these passages follows a plot against Jeremiah by the men of his native village.
In the first part of the chapter the Lord berates Judah for breaking the Covenant. We see Judah again here as yhwh’s beloved. A second time Jeremiah is prohibited from interceding for the people[7].
Do not pray for this people or offer any plea or petition for them, because I will not listen when they call to me in the time of their distress.[8]
Jeremiah’s role is to make sure that this destruction happens and that the people know about it, not to prevent it.
The final image in the condemnation of Judah is that of a tree struck by lightning.
The LORD called you a thriving olive tree
with fruit beautiful in form.
But with the roar of a mighty storm
he will set it on fire,
and its branches will be broken.[9]
with fruit beautiful in form.
But with the roar of a mighty storm
he will set it on fire,
and its branches will be broken.[9]
In Ch 11.8 the text switches to the first person. The ‘First Confession’ takes the form of a dialogue in which Jeremiah speaks twice and, each time, is answered by God. Jeremiah has been forewarned.
Because the LORD revealed their plot to me, I knew it, for at that time he showed me what they were doing.[10]
This clear reference to sacrifice implies that the Prophet’s suffering, despite present appearances, will have a positive, even redemptive, effect. Ironically this mirrors critical words about the people’s blind faith in the sacrificial system.
What is my beloved doing in my temple
as she, with many others, works out her evil schemes?
Can consecrated meat avert your punishment?[13]
as she, with many others, works out her evil schemes?
Can consecrated meat avert your punishment?[13]
In Isaiah the identity of the ‘lamb led to the slaughter’ is a puzzle—deliberately so. Here the identity is clear—it is Jeremiah. This image was, of course, taken up In the New Testament as a reference to Jesus.
God has just applied the image of the destruction of a fruit tree to Judah. Now the men of Anathoth echo those words, and apply them to Jeremiah.
Let us destroy the tree and its fruit;
let us cut him off from the land of the living,
that his name be remembered no more.[14].
let us cut him off from the land of the living,
that his name be remembered no more.[14].
In ancient Israel there was, as yet, no doctrine of the afterlife. A man lived on in his children and in the memory of his deeds. Elsewhere, Jeremiah is commanded by the Lord to remain celibate[15]. But the intention of the plotters is that he will perish utterly, and not even his memory will be preserved.
In the face of this Jeremiah cries out for retribution.
But you, LORD Almighty, who judge righteously
and test the heart and mind,
let me see your vengeance on them,
for to you I have committed my cause.[16]
and test the heart and mind,
let me see your vengeance on them,
for to you I have committed my cause.[16]
The Lord’s response is an oracle to the men of Anathoth
Therefore this is what the LORD says about the people of Anathoth who are threatening to kill you, saying, “Do not prophesy in the name of the LORD or you will die by our hands”—therefore this is what the LORD Almighty says: “I will punish them. Their young men will die by the sword, their sons and daughters by famine. Not even a remnant will be left to them, because I will bring disaster on the people of Anathoth in the year of their punishment.[17]
The punishment, by sword and famine, is a fairly traditional one, and, falls far short of the cosmic scale of destruction prophesied in Chapters 7 and 19. Indeed in Ezra 2.23 we are told that 128 men of Anathoth returned from exile—perhaps another hidden sign of hope in an apparently uncompromising message of doom.
Jeremiah is not satisfied, however, with the Lord’s answer. He questions him again. This time the language is reminiscent of Wisdom literature, particularly Job. The prophet talks about the day when he will lay charges against God. This is a formal complaint.
You are always righteous, LORD,
when I bring a case before you.
Yet I would speak with you about your justice.[18]
when I bring a case before you.
Yet I would speak with you about your justice.[18]
In Ch 2 the Lord brought charges against Judah, now Jeremiah wants to have a word himself about justice.
He has been identified as righteous—the lamb led to the slaughter. So he repeats the age-old question “Why do the wicked prosper?” This is one of the central concerns of Wisdom literature, addressed in a fairly positive way in Proverbs, and in a much more questioning or cynical way in Job and Ecclesiastes. A third time the image of the tree and its fruit reappears.
You have planted them, and they have taken root;
they grow and bear fruit.
You are always on their lips
but far from their hearts.[19]
they grow and bear fruit.
You are always on their lips
but far from their hearts.[19]
Remember that Jeremiah addressed his Temple Sermon to a people who were vigorously and outwardly religious—if anything, too religious!
Jeremiah reasserts his own faith in the God who knew him before his birth
Jeremiah looks forward to for his vindication, and instead of interceding for the people, yearns for the day when they will receive their just reward.
Drag them off like sheep to be butchered!
He prays
Set them apart for the day of slaughter!
Again the image of sheep awaiting slaughter is used, but this time the inevitable destruction of those sheep is the focus. There is no sacrificial imagery here.
The reply this time is an uncompromising criticism of Jeremiah’s lack of faith and endurance.
If you have raced with men on foot
and they have worn you out,
how can you compete with horses?
If you stumble[a] in safe country,
how will you manage in the thickets by the Jordan?
Your relatives, members of your own family—
even they have betrayed you;
they have raised a loud cry against you.
Do not trust them,
though they speak well of you.[22]
and they have worn you out,
how can you compete with horses?
If you stumble[a] in safe country,
how will you manage in the thickets by the Jordan?
Your relatives, members of your own family—
even they have betrayed you;
they have raised a loud cry against you.
Do not trust them,
though they speak well of you.[22]
The Second Confession (15.10-21)
Jeremiah’s Second Confession follows on from a Lament by the Lord over Jerusalem. Like many laments it begins with a question.
It concludes with the picture of a Mother, dying for grief after the death of seven sons.
Taking up this image, Jeremiah begins his own lament.
Alas, my mother, that you gave me birth,
a man with whom the whole land strives and contends!
I have neither lent nor borrowed,
yet everyone curses me.[24]
a man with whom the whole land strives and contends!
I have neither lent nor borrowed,
yet everyone curses me.[24]
Like Job, Jeremiah asks his Mother why she ever gave birth to him. The lament begins with the traditional formula “Alas”. It sounds rather formal and literary. It is not a word we use in everyday life. The phrase is more often translated ‘Woe is me!’ Thanks to Frankie Howerd this has taken on a rather comic connotation. But in Hebrew the traditional expression yli-ywO) was a very expressive and emotional one, and would have struck deep into the hearts of Jeremiah’s hearers.
The next phrase is also much more succinct in Hebrew:
Contention-man, Discord-man
for the whole land.
Again the word ‘land’ means the dirt as well as the country. Remember those judgements which extend not just to the people, but to the earth itself.
The word ‘contention’ is used in a technical, legal sense. In the previous Confession Jeremiah proposed to lay charges against God. Now he is the channel through which God will lay charges against his people. Quarrelling often rises out of business dealings, and Jeremiah bewails the fact that, even though he has had no such dealings, quarrelling still surrounds him. He personally is innocent of the charges of social in justice he brings against the King, and all the people, but it does not seem to benefit him. It is not easy being a prophet. This is not paranoia, but an accurate judgement of his situation.
Again yhwh answers.
Surely I will deliver you for a good purpose;
surely I will make your enemies plead with you
in times of disaster and times of distress.[25]
surely I will make your enemies plead with you
in times of disaster and times of distress.[25]
The translation of verse 11 does not bring out fully the sense of the rather fragmentary Hebrew. The Lord swears an oath, to invoke a curse on himself if his interventions have not been for good in Jeremiah’s life—however it might seem from Jeremiah’s point of view. His enemies will come back and pleas with him, as indeed they did!
Here the addition of ‘iron from the North’ remind us of the approach of Nebuchadnezzar. It is a good title for him! In adding this the image has been made two sided. On the one hand yhwh will continue to protect Jeremiah, on the other the inevitability of coming judgement is emphasised.
In verses 13-14, as in the first Confession, yhwh’s reply is a reiteration of the prophecy of coming judgment and its results[28].
Again, Jeremiah addresses the Lord, with an extended cry for justice
LORD, you understand;
remember me and care for me.
Avenge me on my persecutors.
You are long-suffering—do not take me away;
think of how I suffer reproach for your sake.
When your words came, I ate them;
they were my joy and my heart’s delight,
for I bear your name,
LORD God Almighty.
I never sat in the company of revellers,
never made merry with them;
I sat alone because your hand was on me
and you had filled me with indignation.
Why is my pain unending
and my wound grievous and incurable?
You are to me like a deceptive brook,
like a spring that fails.[29]
remember me and care for me.
Avenge me on my persecutors.
You are long-suffering—do not take me away;
think of how I suffer reproach for your sake.
When your words came, I ate them;
they were my joy and my heart’s delight,
for I bear your name,
LORD God Almighty.
I never sat in the company of revellers,
never made merry with them;
I sat alone because your hand was on me
and you had filled me with indignation.
Why is my pain unending
and my wound grievous and incurable?
You are to me like a deceptive brook,
like a spring that fails.[29]
‘When your words came I ate them’ remind us of the scroll eaten by the prophet Ezekiel, and of the words in Jeremiah’s call ‘I have put my words into your mouth’. It was a delightful experience, something sweet, like honey.
But what is the result? Jeremiah’s faithfulness to yhwh isolates him. He sits alone like a leper, is never invited to parties, is never involved in joyful celebrations. Though God’s words were initially a delight to him, they have now filled him with indignation and grief.
Chronic pain from a wound that never heals is how he describes his situation.
His final accusation to God returns to the image in Chapter 2:13. Yhwh promised that he was ‘a fountain of living waters’ to his people. Now, for Jeremiah, that living spring, like so many in Judah, seems to have dried up. Where is God’s promise now?
The Lord’s reply is a personal one.
If you repent, I will restore you
that you may serve me.[30]
that you may serve me.[30]
This is a case where the NIV dresses up the directness of the Hebrew in ‘religious language’. A more literal translation is
If you turn back, I will bring you back.
You will stand before me.
Repentance is, indeed, involved, but the Hebrew is much more graphic. To stand before yhwh is both to enjoy his presence, but also to serve him.
If Jeremiah stops talking rubbish, then he will (again) serve as the channel for God’s word to his people
Again the translation takes away something of the freshness of the Hebrew. The word is not ‘worthy’, but ‘precious’. Worthy sounds very dull. Rrqfyf is used of precious stones. Obedient words will glisten and sparkle. llewOz means ‘contemptible’ rather than worthless. ‘Spokesman’ sounds rather formal. A more literal translation of the Hebrew is ‘You will be my mouth.’
Let this people turn to you,
but you must not turn to them.
but you must not turn to them.
Again, ‘turn’ is the central word. There we heard ‘If you turn, I will turn you’ Here ‘they will turn to you, you will not turn to them.’ God’s activity of turning is what creates and empowers our turning—our repentance. Here lies the integrity of Jeremiah’s vocation. It is the people who must come to Jeremiah, not him who must chase after them. He is alone at the moment, but the day will come when they will chase after his words. What a sermon could be preached on this passage!
The final words (vv 20-21) echo those of the call. In the face of Jeremiah’s implied repentance his commissioning is repeated—the bronze wall, the promise of protection, and those wonderful, covenantal, words
I am with you
to rescue and save you,”
declares the LORD.[32]
to rescue and save you,”
declares the LORD.[32]
The Third Confession (17.14-18)
This begins with a heartfelt prayer:
Heal me, LORD, and I will be healed;
save me and I will be saved,
for you are the one I praise. [33]
save me and I will be saved,
for you are the one I praise. [33]
If this beautiful verse came from one of the Psalms we would show no surprise. From this starting point Jeremiah acknowledges the scorn of his enemies.
(Just note how this parallels the mocking cries of the bystanders at the crucifixion).
Jeremiah then tells yhwh that that turning which was demanded of him in the Second Confession has taken place. Despite the personal anguish it has caused him, he has been a faithful mouthpiece.
I have not run away from being your shepherd;
you know I have not desired the day of despair.
What passes my lips is open before you. [35]
you know I have not desired the day of despair.
What passes my lips is open before you. [35]
In the light of this Jeremiah repeats his prayer for protection and vindication
17 Do not be a terror to me;
you are my refuge in the day of disaster. 18 Let my persecutors be put to shame,
but keep me from shame;
let them be terrified,
but keep me from terror.
Bring on them the day of disaster;
destroy them with double destruction.[36]
you are my refuge in the day of disaster. 18 Let my persecutors be put to shame,
but keep me from shame;
let them be terrified,
but keep me from terror.
Bring on them the day of disaster;
destroy them with double destruction.[36]
The Fourth Confession (18.19-23)
This follows news of another plot against Jeremiah.
Come, let’s make plans against Jeremiah; for the teaching of the law by the priest will not cease, nor will counsel from the wise, nor the word from the prophets. So come, let’s attack him with our tongues and pay no attention to anything he says.[37]
Here the establishment reasserts in the face of Jeremiah’s attacks.
The main focus of Jeremiah’s prayer here is that yhwh will listen to him and vindicate him. Twice the image of the pit is used:
We heard last week about the pit that Jeremiah was literally thrown into to die, and how, at the intercession of Ebed-Melek, he was rescued from it.
After the Third and Fourth Confessions, with no reply from yhwh Jeremiah is immediately sent out. After the Third he is sent out to stand in the City Gate to condemn those who do not keep the Sabbath.
After the Fourth he is sent to smash the earthenware pot. The time for words is now over! This time Jeremiah is sent out to act.
Looking down into the Valley of Hinnom, he publically smashes the pot and returns to Jerusalem to preach another sermon in the Gate of the Temple. As a result Jeremiah is arrested by Passhur, the Chief Priest, beaten and put in the stocks. His response is a personal prophesy of destruction addressed to Passhur and his family.
The Fifth Confession (20.7-18)
Immediately following this comes the last and most agonised lament. It has three parts.
The first (20.7-10) is an understandable commentary on Jeremiah’s unbearable situation. When he thinks about the consequences and tries to keep the words in they become like a fire that has to break out, but when he speaks them he becomes a laughing stock.
In the second part (20.11-13) these agonised words are answered not by the Lord but by Jeremiah himself, in words of praise and trust similar to the language of many of the psalms (20.11-13).
In the final part (20.14-18) it seems that these words might be on his lips but do not fully express what is in his heart. Again he curses the day of his birth. This time there is no answer. Yhwh is silent!
The next Chapter moves forward to the reign of Zedekiah, to that ten year interlude between the first fall of Jerusalem and its final and irreversible destruction. Passhur comes to him again, but a different one this time, Passhur the son of Malkijah. Unlike the first Passhur who had him beaten and put in the stocks for false prophecy, this one comes, on behalf of the King seeking a word from the Lord. How things have changed. It has begun to dawn upon them that he might really be speaking the Lord’s words, and that these words might come true.
The only answer Jeremiah receives is the fall of Jerusalem. He cannot keep the Lord’s words in, and the Lord’s words are effective!
Here we have echoes of the Garden of Gethsemane, when
Being in anguish, Jesus prayed more earnestly, and his sweat was like drops of blood falling to the ground.[40]
Next week we look at the Prophecies against the Nations, and turn, at last, to the Prophecies of Hope.
Tonight I shall end by reading the whole of the Fifth Confession. This, tonight, will be our final Prayer. At the end we will have a period of silence, and then say the Grace together.
As Christians we have many differing gifts and callings, but the one thing common to us all, given to us at our Baptism, is the calling to be a Disciple of Jesus Christ. What does that mean for me, and what is its cost? As we enter into Passiontide, and look towards the Cross, I am challenged to reflect on my own response to God’s passionate love for me, demonstrated in the infinitely precious gift of his own Son.
What does that mean for me, and what is its cost?
You deceived me, LORD, and I was deceived;
you overpowered me and prevailed.
I am ridiculed all day long;
everyone mocks me.
Whenever I speak, I cry out
proclaiming violence and destruction.
So the word of the LORD has brought me
insult and reproach all day long. 9 But if I say, “I will not mention his word
or speak anymore in his name,”
his word is in my heart like a fire,
a fire shut up in my bones.
I am weary of holding it in;
indeed, I cannot.
I hear many whispering,
“Terror on every side!
Denounce him! Let’s denounce him!”
All my friends
are waiting for me to slip, saying,
“Perhaps he will be deceived;
then we will prevail over him
and take our revenge on him.”
you overpowered me and prevailed.
I am ridiculed all day long;
everyone mocks me.
Whenever I speak, I cry out
proclaiming violence and destruction.
So the word of the LORD has brought me
insult and reproach all day long. 9 But if I say, “I will not mention his word
or speak anymore in his name,”
his word is in my heart like a fire,
a fire shut up in my bones.
I am weary of holding it in;
indeed, I cannot.
I hear many whispering,
“Terror on every side!
Denounce him! Let’s denounce him!”
All my friends
are waiting for me to slip, saying,
“Perhaps he will be deceived;
then we will prevail over him
and take our revenge on him.”
But the LORD is with me like a mighty warrior;
so my persecutors will stumble and not prevail.
They will fail and be thoroughly disgraced;
their dishonour will never be forgotten.
LORD Almighty, you who examine the righteous
and probe the heart and mind,
let me see your vengeance on them,
for to you I have committed my cause.
so my persecutors will stumble and not prevail.
They will fail and be thoroughly disgraced;
their dishonour will never be forgotten.
LORD Almighty, you who examine the righteous
and probe the heart and mind,
let me see your vengeance on them,
for to you I have committed my cause.
Sing to the LORD!
Give praise to the LORD!
He rescues the life of the needy
from the hands of the wicked.
Give praise to the LORD!
He rescues the life of the needy
from the hands of the wicked.
Cursed be the day I was born!
May the day my mother bore me not be blessed!
Cursed be the man who brought my father the news,
who made him very glad, saying,
“A child is born to you—a son!”
May that man be like the towns
the LORD overthrew without pity.
May he hear wailing in the morning,
a battle cry at noon.
For he did not kill me in the womb,
with my mother as my grave,
her womb enlarged forever.
Why did I ever come out of the womb
to see trouble and sorrow
and to end my days in shame?[41]
May the day my mother bore me not be blessed!
Cursed be the man who brought my father the news,
who made him very glad, saying,
“A child is born to you—a son!”
May that man be like the towns
the LORD overthrew without pity.
May he hear wailing in the morning,
a battle cry at noon.
For he did not kill me in the womb,
with my mother as my grave,
her womb enlarged forever.
Why did I ever come out of the womb
to see trouble and sorrow
and to end my days in shame?[41]
[1] Jeremiah 13.1
[2] Jeremiah 13.9-11
[3] Jeremiah 19.3b
[4] Jeremiah 13.9
[5] Jeremiah 13.10
[6] Jeremiah 4.19a
[7] Cf Jeremiah 7.16 in the Temple Sermon
[8] Jeremiah 11.14
[9] Jeremiah 11.16
[10] Jeremiah 11.18
[11] Isaiah 53.7
[12] Jeremiah 11.19
[13] Jeremiah 11.15
[14] Jeremiah 11.19b
[15] Jeremiah 16.1
[16] Jeremiah 11.20
[17] Jeremiah 11.21-23
[18] Jeremiah 12.1
[19] Jeremiah 12.2
[20] Jeremiah 12.3a
[21] Jeremiah 12.3b-4
[22] Jeremiah 12.5-7
[23] Jeremiah 15.5
[24] Jeremiah 15.10
[25] Jeremiah 15.11
[26] Jeremiah 1.18
[27] Jeremiah 15.12
[28] Jeremiah 15.13-14
[29] Jeremiah 15.15-18
[30] Jeremiah 15.19a
[31] Jeremiah 15.19b
[32] Jeremiah 15.20b
[33] Jeremiah 17.14
[34] Jeremiah 17.15
[35] Jeremiah 17.16
[36] Jeremiah 17.17-18
[37] Jeremiah 18.18
[38] Jeremiah 18.20a
[39] Jeremiah 18.22
[40] Luke 22.44
[41] Jeremiah 20.7-18
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