Theocratic Ministry School Review - Theocratic Collector.com

Theocratic Ministry School Review
(Week Com 25 th June 2012)
1. Jeremiahs survival during hard economic times provides us
with what assurance?
(Jeremiah 37:21) Accordingly King Zed·e·ki′ah commanded, and they then put Jeremiah
in custody in the Courtyard of the Guard; and there was a giving of a round loaf of bread to
him daily from the street of the bakers, until all the bread was exhausted from the city. And
Jeremiah continued dwelling in the Courtyard of the Guard.
(w97 9/15 p.3 – p.4 par 1)
Jehovah likewise sustained the faithful prophet Jeremiah during hard economic times.
Jeremiah survived the Babylonian siege of Jerusalem, when people had to “eat bread by
weight and in anxious care.” (Ezekiel 4:16) Eventually, the famine in the city became so
severe that some women ate the flesh of their own children. (Lamentations 2:20) Even though
Jeremiah was in custody because of his fearless preaching, Jehovah saw to it that “a round
loaf of bread” was given to him daily “until all the bread was exhausted from the city.”—
Jeremiah 37:21.
So Jeremiah, like Elijah, had little to eat. The Scriptures do not tell us what or how often
Jeremiah ate after Jerusalem ran out of bread. Yet, we know that Jehovah sustained him and
that he survived that terrible time of famine.
Today, poverty exists in every part of the world. According to the United Nations, the
greatest concentration of poverty is found in Africa. Stated a UN press release in 1996: “Fully
half of all Africans are impoverished.” Despite increasingly harsh economic circumstances, an
ever-growing number of Africans are applying Bible principles in life and are faithfully serving
God, confident that he will sustain them. (w97 9/15 p.3 – p.4 par 1)
2. In what ways do Christians with an earthly hope imitate the
fine example of Ebed-melech?
(Jeremiah 38:8-13) So E′bed-mel′ech went out of the house of the king and spoke to the
king, saying: 9 “O my lord the king, these men have done bad in all that they have done to
Jeremiah the prophet, whom they have thrown into the cistern, so that he will die where he is
because of the famine. For there is no bread anymore in the city.” 10 Then the king
commanded E′bed-mel′ech the E·thi·o′pi·an, saying: “Take in your charge from this place
thirty men, and you must get Jeremiah the prophet up out of the cistern before he dies.”
11 Accordingly E′bed-mel′ech took the men in his charge and went into the house of the king
to beneath the treasury and took from there worn-out rags and worn-out pieces of cloth and
let them down to Jeremiah into the cistern by means of the ropes. 12 Then E′bed-mel′ech the
E·thi·o′pi·an said to Jeremiah: “Put, please, the worn-out rags and the pieces of cloth under
your armpits beneath the ropes.” Jeremiah now did so. 13 Finally they drew out Jeremiah by
means of the ropes and brought him up out of the cistern. And Jeremiah continued to dwell in
the Courtyard of the Guard.

(Survival into a New Earth p179 par 9)
9 How precious that promise is to Jehovah’s servants today! Like E′bed-mel′ech, the “other
sheep” see the injustices done to the modern-day Jeremiah class, the anointed remnant, and
the efforts made to stop their preaching of Jehovah’s message. They have not hesitated to
take whatever action they could to safeguard and support the anointed class. Rightly,
therefore, Jehovah’s promise to E′bed-mel′ech strengthens them, fortifying their confidence
that God will not allow opposers to destroy them but that He will preserve them as a class
through the impending world destruction into His righteous “new earth.”
3. Since Jehovah used Nebuchadrezzazzars bodyguards to protect
Jeremiah and Baruch, is it proper for Christians to seek the
protection of armed police officers today?
(Jeremiah 39:11-14) Furthermore, Neb·u·chad·rez′zar the king of Babylon gave
command concerning Jeremiah by means of Neb·u′zar·ad′an the chief of the bodyguard,
saying: 12 “Take him and keep your own eyes set upon him, and do not do to him
anything bad at all. But just as he may speak to you, so do with him.” 13 Accordingly
Neb·u′zar·ad′an the chief of the bodyguard and Neb·u·shaz′ban the Rab′sa·ris, and
Ner′gal-shar·e′zer the Rab′mag and all the principal men of the king of Babylon sent;
14 they even proceeded to send and take Jeremiah out of the Courtyard of the Guard and
give him over to Ged·a·li′ah the son of A·hi′kam the son of Sha′phan, in order to bring him
forth to [his] house, that he might dwell in the midst of the people.
(w83 7/15 p.31)
Since a brother who continues in armed employment would not be regarded as
exemplary, would it be wrong for one of Jehovah’s Witnesses to seek the protection of
armed law-enforcement officers?
Jesus stated: “All those who take the sword will perish by the sword.” (Matthew 26:52) In
line with this principle, mature Christians are admonished to avoid employment that requires
them to carry a firearm (the modern equivalent of “the sword”). However, this does not mean
that they could not seek and receive the protection of armed police officers. Why do we say
so?
Romans 13:1-4, in referring to human governmental “authority” that operates by God’s
permission during the present system, says this: “It is God’s minister to you for your good. But
if you are doing what is bad, be in fear: for it is not without purpose that it bears the sword; for
it is God’s minister, an avenger to express wrath upon the one practicing what is bad.” So
God approves of the arming of such “superior authorities,” that a measure of law and order
may be preserved among mankind. However, when Christ as “Prince of Peace” brings in the
‘abundance of endless peace,’ the use of all weapons of violence will be a thing of the past.
Consistently with the Scriptures, then, Christians today may accept protection from the
“authority,” though they themselves have ‘beaten swords into plowshares’ in anticipation of
God’s incoming Kingdom.—Isaiah 2:4; 9:6, 7.
We might compare the situation today with that back in Jeremiah’s time. It was then that
Jehovah used the army of “Nebuchadrezzar the king of Babylon, my servant” to execute
judgment on the apostate kingdom of Judah. Did Jeremiah and Baruch arm themselves for
protection in that critical situation? No, for Jehovah himself made Jeremiah “a fortified city and
an iron pillar and copper walls against all the land.” And though they did not join the army of

Jehovah’s executional “servant,” they accepted deliverance by that “servant” when Jerusalem
was destroyed.—Jeremiah 1:17-19; 25:9; 39:11-14.
Likewise today, Jehovah’s Witnesses pursue peace as they proclaim the Kingdom
message in a violent world. However, as long as Jehovah permits governmental authorities to
bear the “sword” or its modern-day equivalent in preserving order, they may rightly accept the
protection of that “sword.”
4. What “great things” could Barach have been seeking for
himself, and on what does his response to Jehovah’s counsel
help us to focus?
(Jeremiah 45:5) But as for you, you keep seeking great things for yourself. Do not keep
on seeking.”’ “‘For here I am bringing in a calamity upon all flesh,’ is the utterance of
Jehovah, ‘and I will give you your soul as a spoil in all the places to which you may go.’”
(w06 8/15 p18 par 1 – p19 par 6)
Jehovah did not specify what these “great things” were, but Baruch must have known
whether they were selfish ambitions, prominence, or material prosperity. Jehovah counseled
him to be realistic and remember what lay ahead: “Here I am bringing in a calamity upon all
flesh, . . . and I will give you your soul as a spoil in all the places to which you may go.”
Baruch’s most precious possession, his life, would be preserved wherever he might go.—
Jeremiah 45:5.
After these events described in Jeremiah chapters 36 and 45, which took place from 625
to 624 B.C.E., the Bible is silent about Baruch until some months before the Babylonians
destroyed Jerusalem and Judah in 607 B.C.E. What happened then?
Baruch Supports Jeremiah Again
During the Babylonian siege of Jerusalem, Baruch reappears in the Bible account.
Jeremiah was “under restraint in the Courtyard of the Guard” when Jehovah told him to buy
his cousin’s tract of land at Anathoth as a sign that there would be a restoration. Baruch was
called upon to help with the legal proceedings.—Jeremiah 32:1, 2, 6, 7.
Jeremiah explained: “I wrote in a deed and affixed the seal and took witnesses as I went
weighing the money in the scales. After that I took the deed of purchase, the one sealed . . .
and the one left open; and I then gave the deed of purchase to Baruch.” He then commanded
Baruch to seal these deeds of purchase in an earthenware vessel for safekeeping. Some
scholars believe that when Jeremiah said that he “wrote” the deed, he would have dictated it
to Baruch, the professional scribe, who would do the actual writing.—Jeremiah 32:10-14;
36:4, 17, 18; 45:1.
Baruch and Jeremiah followed the legal practices of the time. One feature was the double
deed. The book Corpus of West Semitic Stamp Seals explains: “The first deed was called the
‘sealed deed’ because it was rolled up and sealed with a bulla or bullae; it contained the
original version of the contract. . . . The second, ‘open deed’ was a copy of the sealed,
binding version, and was intended for normal perusal. Thus, there were two texts, an original
and a duplicate copy, written on two separate sheets of papyrus.” Archaeological discoveries
testify to the custom of storing the documents in a clay vessel.
At length, the Babylonians captured Jerusalem, burned it, and took all except a few poor
people into exile. Nebuchadnezzar appointed Gedaliah as governor. He was murdered two
months later. The remaining Jews planned to move to Egypt, against the inspired advice of

Jeremiah, and it is in this context that Baruch is again mentioned.—Jeremiah 39:2, 8; 40:5;
41:1, 2; 42:13-17.
The Jewish leaders told Jeremiah: “It is a falsehood that you are speaking. Jehovah our
God has not sent you, saying, ‘Do not enter into Egypt to reside there as aliens.’ But Baruch
the son of Neriah is instigating you against us for the purpose of giving us into the hand of the
Chaldeans, to put us to death or to take us into exile in Babylon.” (Jeremiah 43:2, 3) The
accusation seems to reveal a belief among the Jewish leaders that Baruch exerted
considerable influence over Jeremiah. Did they believe that because of Baruch’s position or
his long-standing friendship with Jeremiah, he was acting as more than a mere scribe for the
prophet? Perhaps, but whatever the Jewish leaders thought, the message did come from
Jehovah.
Despite divine warnings, the remaining Jews departed and took “Jeremiah the prophet and
Baruch the son of Neriah” with them. Jeremiah recorded: “They finally came into the land of
Egypt, for they did not obey the voice of Jehovah; and they came gradually as far as
Tahpanhes,” a frontier city in the eastern Nile delta, bordering Sinai. At that, Baruch
disappears from the Bible account.—Jeremiah 43:5-7.
What Can We Learn From Baruch?
There are many valuable lessons we can learn from Baruch. One outstanding lesson is his
willingness to use in Jehovah’s service his professional skills and contacts, regardless of the
consequences. Many of Jehovah’s Witnesses today—men and women—show the same
spirit, offering their skills in connection with Bethel service, construction work, and the like.
How can you show this Baruchlike spirit?
When Baruch was reminded that during the last days of Judah, there was no time for
personal “great things,” he evidently responded in a positive way, for he did receive his soul
as a spoil. It is reasonable to apply this counsel to ourselves, as we too live in the last days of
a system of things. Jehovah’s promise to us is the same—our life will be spared. Can we
respond to such reminders as Baruch did?
There is also a practical lesson to be learned from this story. Baruch helped Jeremiah and
his cousin to go through the necessary legal procedures in their business dealing, even
though the two men were relatives. This serves as a Scriptural precedent for Christians who
have business dealings with their spiritual brothers and sisters. It is Scriptural, practical, and
loving to follow this example of putting business agreements in writing.
Although Baruch appears only briefly in the Bible, he is worthy of note by all Christians
today. Will you imitate the fine example of this faithful secretary of Jeremiah?
5. In describing the justified retribution to come upon Edom, why
does Jehovah contrast himself with “grape gatherers” and
“thieves”?
(Jer 49: 9,10) If grape gatherers themselves actually came in to you, would they not let
some gleanings remain? If thieves [came in] by night, they would certainly cause only as
much ruin as they wanted. 10 But as for me, I will strip E′sau bare. I will uncover his places of
concealment, and one will not be able to hide oneself. His offspring and his brothers and his
neighbors will certainly be despoiled, and he will not be.

(w77 p.442 par 7 p 443 par 1)
Toward the close of the seventh century B.C.E. the intensity of Edom’s hatred for Israel
came especially to the fore. At that time the Babylonians conquered the Kingdom of Judah.
The Edomites rejoiced over the disaster of their brother nation, shared in taking spoil and
even turned over Judean escapees to the Babylonians. (Obad. 1, 12-14) They greedily
sought to enlarge their territory by taking over the land formerly controlled by the kingdoms of
Israel and Judah.—Ezek. 35:10-12.
These unbrotherly deeds did not escape the notice of Jehovah God. By means of his
prophets Obadiah, Ezekiel and Jeremiah, he decreed doom for Edom. In essence, Jeremiah
and Obadiah presented the same message, making the fulfillment of Jehovah’s word about
Edom’s downfall doubly certain: “If it were thieves that came in to you, if despoilers came in
by night, to what extent would you have been silenced? Would they not steal as much as they
wanted? Or if it were grape gatherers that came in to you, would they not let some gleanings
remain? O the extent to which those of Esau have been searched out! How his concealed
treasures have been sought out!” (Obad. 5, 6; Jer. 49:9, 10) Yes, thieves steal only what they
want, and grape gatherers leave gleanings. But, in the case of Esau (Edom), nothing would
be passed over at their going down in defeat.
6. What sobering lessons can be learned from what befell King
Zedekiah after he proceeded to rebel against the king of
Babylon?
(Jer 52:3) For on account of the anger of Jehovah it occurred in Jerusalem and Judah, until
he had cast them out from before his face. And Zed·e·ki′ah proceeded to rebel against the
king of Babylon.
(Jeremiah 52:7-11) Finally the city was broken through; and as regards all the men of war,
they began to run away and go forth from the city by night by the way of the gate between the
double wall that is by the king’s garden, while the Chal·de′ans were all around against the
city; and they kept going by the way of the Ar′a·bah. 8 And a military force of the Chal·de′ans
went chasing after the king, and they got to overtake Zed·e·ki′ah in the desert plains of
Jer′i·cho; and all his own military force was scattered from his side. 9 Then they seized the
king and brought him up to the king of Babylon at Rib′lah in the land of Ha′math, that he might
pronounce upon him judicial decisions. 10 And the king of Babylon proceeded to slaughter the
sons of Zed·e·ki′ah before his eyes, and also all the princes of Judah he slaughtered in
Rib′lah. 11 And the eyes of Zed·e·ki′ah he blinded, after which the king of Babylon bound him
with copper fetters and brought him to Babylon and put him in the house of custody until the
day of his death.
(w88 9/15 p17) 8 Next, the rulers of Babylon and Egypt were likened to great eagles.
One broke off the top of a cedar tree by removing King Jehoiachin and replacing him with
Zedekiah. Although Zedekiah took a loyalty oath to Nebuchadnezzar, he broke it, seeking
the military help of Egypt’s ruler, the other great eagle. If Zedekiah invoked God’s name in
taking his oath, breaking it brought reproach on Jehovah. The very thought of bringing
reproach on God should restrain us from ever proving false to our word. Privileged we are
indeed to bear the divine name as Jehovah’s Witnesses!—Ezekiel 17:1-21.
(w81 4/1 p.13 – pars 3-4; p.14 par 6)

Zedekiah, the son of King Josiah by his wife Hamutal, originally bore the name Mattaniah.
When his nephew King Jehoiachin was taken captive by the Babylonians, Mattaniah was
made vassal king, subject to Nebuchadnezzar, the king of Babylon. At that time his name was
changed by Nebuchadnezzar to Zedekiah, meaning “Jehovah is righteousness.” Zedekiah
was required to take an oath in Jehovah’s name that he would remain loyal to
Nebuchadnezzar. But would he keep his oath-bound promise?—2 Ki. 24:12, 17, 18; 2 Chron.
36:13; Jer. 37:1.
For a while Zedekiah did. But in time he yielded to the pressure from powerful princes in
his realm who were agitating for revolt against the Babylonians. So he broke his promise and
rebelled against Nebuchadnezzar and turned to Egypt for help. To quell this rebellion, the
king of Babylon led his forces against Jerusalem, laying siege to the city in the ninth year of
Zedekiah’s reign.—Jer. 52:3, 4; Ezek. 17:15.
As Jeremiah had foretold, Jerusalem did fall to the Babylonians. In the 11th year of
Zedekiah’s reign, the enemy forces breached the city’s walls. Under the cover of darkness,
Zedekiah and a detachment of warriors took flight, but were overtaken in the desert plains of
Jericho. Brought before Nebuchadnezzar for judgment, Zedekiah first witnessed the slaying of
his sons. Then he was blinded and taken prisoner to Babylon. The fear of man had indeed
proved to be a snare to him.—Jer. 52:9-11.
7. What are Jehovah’s “footstool” and his “booth”
(Lamentations 2:1) O how Jehovah in his anger beclouds the daughter of Zion! He has
thrown down from heaven to earth the beauty of Israel. And he has not remembered his
footstool in the day of his anger.
(Lamentations 2:6) And he treats his booth violently like that in a garden. He has brought his
festival to ruin. Jehovah has caused to be forgotten in Zion festival and sabbath, And in his
angry denunciation he shows no respect for king and priest.
(w07 6/1 p.9 par 2)
2:1, 6—What is Jehovah’s “footstool” and his “booth”? The psalmist sang: “Let us come
into his grand tabernacle; let us bow down at his footstool.” (Psalm 132:7) Hence, the
“footstool” of Lamentations 2:1 refers to Jehovah’s house of worship, or his temple. The
Babylonians ‘burned the house of Jehovah’ as if it were a booth, or a mere hut, in a garden.—
Jeremiah 52:12, 13.
8. What did Jeremiah mean when he said that Jehovah would
“remember and bow low over” him, and why is this of great
significance to us?
(Lamentations 3:20) Without fail your soul will remember and bow low over me.
(w 07 6/1 p.11 par 3)

3:20. Jehovah, “the Most High over all the earth,” is so exalted that he condescends in
order “to look on heaven and earth.” (Psalm 83:18; 113:6) Yet, Jeremiah was well-aware
of the Almighty’s willingness to bow low over the people, that is, to come down to their
level in order to encourage them. How glad we can be that the true God is not only allpowerful
and all-wise but also humble!
9. Why is it beneficial for a person to learn to bear a yoke of
suffering during his youth?
(Lamentations 3:27) Good it is for an able-bodied man that he should carry the yoke
during his youth.
(w 07 6/1 p.11 par 5)
3:27. Facing up to tests of faith during youth may mean enduring hardship and ridicule.
But it is ‘good for an able-bodied man to carry the yoke during his youth.’ Why? Because
learning to bear a yoke of suffering while young prepares a person to deal with
challenges in his later years.
(w87 2/15 p.24 par 1)
Note that during such a time of affliction, one should continue looking hopefully to God for
relief and draw closer to him. A person should want to be patient, waiting silently or
without complaining until the Almighty has brought deliverance, or salvation. For a person
to learn thus to bear a yoke of suffering in youth is most beneficial. Why? Because it
makes it much easier for him to undergo such an experience later in life without losing
hope. Knowing that he has passed through great hardships before, he has a basis for
hope that he will be able to do so again.
10.How can Ezekiels example help us to speak with boldness
despite the apathy of others?
(Ezekiel 3:8, 9) Look! I have made your face exactly as hard as their faces and your forehead
exactly as hard as their foreheads. 9 Like a diamond, harder than flint, I have made your
forehead. You must not be afraid of them, and you must not be struck with terror at their
faces, for they are a rebellious house.”
(w08 7/15 pp. 8-9 pars 6-7)
6 The book of Ezekiel reveals something else that can help us to speak with boldness. In a
vision, Jehovah gave Ezekiel a scroll written on both sides with “dirges and moaning and
wailing” and told him to eat it, saying: “Son of man, you should cause your own belly to eat,
that you may fill your very intestines with this roll that I am giving you.” What did this vision
mean? Ezekiel was to absorb fully the message he was to deliver. It was to become part of
him, as it were, affecting his inmost feelings. The prophet goes on to relate: “I began to eat it,
and it came to be in my mouth like honey for sweetness.” Declaring God’s message in public
was a delight—like tasting honey—for Ezekiel. He felt highly privileged to represent Jehovah

and to fulfill this God-given assignment, even though that meant delivering a strong message
to an unreceptive people.—Read Ezekiel 2:8–3:4, 7-9.
7 This vision contains a valuable lesson for God’s servants today. We too have a strong
message to deliver to people who are not always appreciative of our efforts. For us to
continue to view the Christian ministry as a God-given privilege, we must be well-nourished
spiritually. Superficial or haphazard study habits will not be sufficient for us to absorb God’s
Word fully. Could you improve the quality or regularity of your personal Bible reading and
Bible study? Could you more often meditate on what you read?—Ps. 1:2, 3.