Jeremiah the Prophet -Full Movie

Mission of Jeremias In the midst of the confusion of a godless policy of despair at the approach of destruction, theprophet of Anathoth stood as "a pillar of iron, and a wall of brass". The prophet …More
Mission of Jeremias
In the midst of the confusion of a godless policy of despair at the approach of destruction, theprophet of Anathoth stood as "a pillar of iron, and a wall of brass". The prophet of the eleventh hour, he had the hard mission, on the eve of the great catastrophe of Sion, of proclaiming the decree ofGod that in the near future the city and temple should be overthrown. From the time of his first calling in vision to the prophetic office, he saw the rod of correction in the hand of God, he heard the word that the Lord would watch over the execution of His decree (i, 11 sq.). That Jerusalem would be destroyed was the constant assertion, the ceterum censeo of the Cato of Anathoth. He appeared before the people with chains about his neck (cf. xxvii, xxviii) in order to give a drastic illustration of the captivity and chains which he foretold. The false prophets preached only of freedom and victory, but the Lord said: "A liberty for you to the sword, to the pestilence, and to the famine" (xxxiv, 17). It was so clear to him that the next generation would be involved in the overthrow of the kingdom that he renounced marriage and the founding of a family for himself (xvi, 104), because he did not wish to have children who would surely be the victims of the sword or become the slaves of the Babylonians. His celibacy was consequently a declaration of his faith in the revelation granted him of the destruction of the city. Jeremias is thus the Biblical and historical counterpart of Cassandra in the Homeric poems, who foresaw the fall of Troy, but found no credence in her own house, yet was so strong in her conviction that she renounced marriage and all the joys of life.
Along with this first task, to prove the certainty of the catastrophe of 586, Jeremias had the second commission to declare that this catastrophe was a moral necessity, to proclaim it in the ears of the people as the inevitable result of the moral guilt since the days of Manasses (2 Kings 21:10-15); in a word, to set forth the Babylonian Captivity as a moral, not merely a historical, fact. It was only because the stubborn nation had thrown off the yoke of the Lord (Jeremiah 2:20) that it must bow its neck under the yoke of the Babylonians. In order to arouse the nation from its moral lethargy, and to make moral preparation for the day of the Lord, the sermons of the preacher of repentance ofAnathoth emphasized this causal connection between punishment and guilt, until it became monotonous. Although he failed to convert the people, and thus to turn aside entirely the calamity from Jerusalem, nevertheless the word of the Lord in his mouth became, for some, a hammer that broke their stony hearts to repentance (xxiii, 29). Thus, Jeremias had not only "to root up, and to pull down", he had also in the positive work of salvation "to build, and to plant" (i, 10). These latter aims of the penitential discourses of Jeremias make plain why the religious and moral conditions of the time are all painted in the same dark tone: the priests do not inquire after Jahweh; the leaders of the people themselves wander in strange paths; the prophets prophesy in the name of Baal; Juda has become the meeting-place of strange gods; the people have forsaken the fountain of living water and have provoked the Lord to anger by idolatry and the worship of high places, by the sacrifice of children, desecration of the Sabbath, and by false weights. This severity in the discourses of Jeremiasmakes them the most striking type of prophetic declamation against sin. One well-known hypothesis ascribes to Jeremias also the authorship of the Books of Kings. In reality the thought forming thephilosophical basis of the Books of Kings and the conception underlying the speeches of Jeremiascomplement each other, inasmuch as the fall of the kingdom is traced back in the one to the guilt of the kings, and in the other to the people's participation in this guilt.
Life of Jeremias
A far more exact picture of the life of Jeremias has been preserved than of the life of any other seer of Sion. It was an unbroken chain of steadily growing outward and inward difficulties, a genuine "Jeremiad". On account of the prophecies, his life was no longer safe among his fellow-citizens ofAnathoth (xi, 21 sqq.), and of no teacher did the saying prove truer that "a prophet hath no honour in his own country". When he transferred his residence from Anathoth to Jerusalem his troubles increased, and in the capital of the kingdom he was doomed to learn by corporal suffering that veritasparit odium (truth draws hatred upon itself). King Joakim could never forgive the prophet for threatening him with punishment on account of his unscrupulous mania for building and for his judicialmurders: "He shall be buried with the burial of an ass" (xxii, 13-19). When the prophecies of Jeremiaswere read before the king, he fell into such a rage that he threw the roll into the fire and commanded the arrest of the prophet …
Carmen Delgado
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