Theocratic Ministry School Review - Theocratic Collector.com
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<strong>Theocratic</strong> <strong>Ministry</strong> <strong>School</strong> <strong>Review</strong><br />
(Week Com 25 th June 2012)<br />
1. Jeremiahs survival during hard economic times provides us<br />
with what assurance?<br />
(Jeremiah 37:21) Accordingly King Zed·e·ki′ah <strong>com</strong>manded, and they then put Jeremiah<br />
in custody in the Courtyard of the Guard; and there was a giving of a round loaf of bread to<br />
him daily from the street of the bakers, until all the bread was exhausted from the city. And<br />
Jeremiah continued dwelling in the Courtyard of the Guard.<br />
(w97 9/15 p.3 – p.4 par 1)<br />
Jehovah likewise sustained the faithful prophet Jeremiah during hard economic times.<br />
Jeremiah survived the Babylonian siege of Jerusalem, when people had to “eat bread by<br />
weight and in anxious care.” (Ezekiel 4:16) Eventually, the famine in the city became so<br />
severe that some women ate the flesh of their own children. (Lamentations 2:20) Even though<br />
Jeremiah was in custody because of his fearless preaching, Jehovah saw to it that “a round<br />
loaf of bread” was given to him daily “until all the bread was exhausted from the city.”—<br />
Jeremiah 37:21.<br />
So Jeremiah, like Elijah, had little to eat. The Scriptures do not tell us what or how often<br />
Jeremiah ate after Jerusalem ran out of bread. Yet, we know that Jehovah sustained him and<br />
that he survived that terrible time of famine.<br />
Today, poverty exists in every part of the world. According to the United Nations, the<br />
greatest concentration of poverty is found in Africa. Stated a UN press release in 1996: “Fully<br />
half of all Africans are impoverished.” Despite increasingly harsh economic circumstances, an<br />
ever-growing number of Africans are applying Bible principles in life and are faithfully serving<br />
God, confident that he will sustain them. (w97 9/15 p.3 – p.4 par 1)<br />
2. In what ways do Christians with an earthly hope imitate the<br />
fine example of Ebed-melech?<br />
(Jeremiah 38:8-13) So E′bed-mel′ech went out of the house of the king and spoke to the<br />
king, saying: 9 “O my lord the king, these men have done bad in all that they have done to<br />
Jeremiah the prophet, whom they have thrown into the cistern, so that he will die where he is<br />
because of the famine. For there is no bread anymore in the city.” 10 Then the king<br />
<strong>com</strong>manded E′bed-mel′ech the E·thi·o′pi·an, saying: “Take in your charge from this place<br />
thirty men, and you must get Jeremiah the prophet up out of the cistern before he dies.”<br />
11 Accordingly E′bed-mel′ech took the men in his charge and went into the house of the king<br />
to beneath the treasury and took from there worn-out rags and worn-out pieces of cloth and<br />
let them down to Jeremiah into the cistern by means of the ropes. 12 Then E′bed-mel′ech the<br />
E·thi·o′pi·an said to Jeremiah: “Put, please, the worn-out rags and the pieces of cloth under<br />
your armpits beneath the ropes.” Jeremiah now did so. 13 Finally they drew out Jeremiah by<br />
means of the ropes and brought him up out of the cistern. And Jeremiah continued to dwell in<br />
the Courtyard of the Guard.
(Survival into a New Earth p179 par 9)<br />
9 How precious that promise is to Jehovah’s servants today! Like E′bed-mel′ech, the “other<br />
sheep” see the injustices done to the modern-day Jeremiah class, the anointed remnant, and<br />
the efforts made to stop their preaching of Jehovah’s message. They have not hesitated to<br />
take whatever action they could to safeguard and support the anointed class. Rightly,<br />
therefore, Jehovah’s promise to E′bed-mel′ech strengthens them, fortifying their confidence<br />
that God will not allow opposers to destroy them but that He will preserve them as a class<br />
through the impending world destruction into His righteous “new earth.”<br />
3. Since Jehovah used Nebuchadrezzazzars bodyguards to protect<br />
Jeremiah and Baruch, is it proper for Christians to seek the<br />
protection of armed police officers today?<br />
(Jeremiah 39:11-14) Furthermore, Neb·u·chad·rez′zar the king of Babylon gave<br />
<strong>com</strong>mand concerning Jeremiah by means of Neb·u′zar·ad′an the chief of the bodyguard,<br />
saying: 12 “Take him and keep your own eyes set upon him, and do not do to him<br />
anything bad at all. But just as he may speak to you, so do with him.” 13 Accordingly<br />
Neb·u′zar·ad′an the chief of the bodyguard and Neb·u·shaz′ban the Rab′sa·ris, and<br />
Ner′gal-shar·e′zer the Rab′mag and all the principal men of the king of Babylon sent;<br />
14 they even proceeded to send and take Jeremiah out of the Courtyard of the Guard and<br />
give him over to Ged·a·li′ah the son of A·hi′kam the son of Sha′phan, in order to bring him<br />
forth to [his] house, that he might dwell in the midst of the people.<br />
(w83 7/15 p.31)<br />
Since a brother who continues in armed employment would not be regarded as<br />
exemplary, would it be wrong for one of Jehovah’s Witnesses to seek the protection of<br />
armed law-enforcement officers?<br />
Jesus stated: “All those who take the sword will perish by the sword.” (Matthew 26:52) In<br />
line with this principle, mature Christians are admonished to avoid employment that requires<br />
them to carry a firearm (the modern equivalent of “the sword”). However, this does not mean<br />
that they could not seek and receive the protection of armed police officers. Why do we say<br />
so?<br />
Romans 13:1-4, in referring to human governmental “authority” that operates by God’s<br />
permission during the present system, says this: “It is God’s minister to you for your good. But<br />
if you are doing what is bad, be in fear: for it is not without purpose that it bears the sword; for<br />
it is God’s minister, an avenger to express wrath upon the one practicing what is bad.” So<br />
God approves of the arming of such “superior authorities,” that a measure of law and order<br />
may be preserved among mankind. However, when Christ as “Prince of Peace” brings in the<br />
‘abundance of endless peace,’ the use of all weapons of violence will be a thing of the past.<br />
Consistently with the Scriptures, then, Christians today may accept protection from the<br />
“authority,” though they themselves have ‘beaten swords into plowshares’ in anticipation of<br />
God’s in<strong>com</strong>ing Kingdom.—Isaiah 2:4; 9:6, 7.<br />
We might <strong>com</strong>pare the situation today with that back in Jeremiah’s time. It was then that<br />
Jehovah used the army of “Nebuchadrezzar the king of Babylon, my servant” to execute<br />
judgment on the apostate kingdom of Judah. Did Jeremiah and Baruch arm themselves for<br />
protection in that critical situation? No, for Jehovah himself made Jeremiah “a fortified city and<br />
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<br />
was destroyed.—Jeremiah 1:17-19; 25:9; 39:11-14.<br />
Likewise today, Jehovah’s Witnesses pursue peace as they proclaim the Kingdom<br />
message in a violent world. However, as long as Jehovah permits governmental authorities to<br />
bear the “sword” or its modern-day equivalent in preserving order, they may rightly accept the<br />
protection of that “sword.”<br />
4. What “great things” could Barach have been seeking for<br />
himself, and on what does his response to Jehovah’s counsel<br />
help us to focus?<br />
(Jeremiah 45:5) But as for you, you keep seeking great things for yourself. Do not keep<br />
on seeking.”’ “‘For here I am bringing in a calamity upon all flesh,’ is the utterance of<br />
Jehovah, ‘and I will give you your soul as a spoil in all the places to which you may go.’”<br />
(w06 8/15 p18 par 1 – p19 par 6)<br />
Jehovah did not specify what these “great things” were, but Baruch must have known<br />
whether they were selfish ambitions, prominence, or material prosperity. Jehovah counseled<br />
him to be realistic and remember what lay ahead: “Here I am bringing in a calamity upon all<br />
flesh, . . . and I will give you your soul as a spoil in all the places to which you may go.”<br />
Baruch’s most precious possession, his life, would be preserved wherever he might go.—<br />
Jeremiah 45:5.<br />
After these events described in Jeremiah chapters 36 and 45, which took place from 625<br />
to 624 B.C.E., the Bible is silent about Baruch until some months before the Babylonians<br />
destroyed Jerusalem and Judah in 607 B.C.E. What happened then?<br />
Baruch Supports Jeremiah Again<br />
During the Babylonian siege of Jerusalem, Baruch reappears in the Bible account.<br />
Jeremiah was “under restraint in the Courtyard of the Guard” when Jehovah told him to buy<br />
his cousin’s tract of land at Anathoth as a sign that there would be a restoration. Baruch was<br />
called upon to help with the legal proceedings.—Jeremiah 32:1, 2, 6, 7.<br />
Jeremiah explained: “I wrote in a deed and affixed the seal and took witnesses as I went<br />
weighing the money in the scales. After that I took the deed of purchase, the one sealed . . .<br />
and the one left open; and I then gave the deed of purchase to Baruch.” He then <strong>com</strong>manded<br />
Baruch to seal these deeds of purchase in an earthenware vessel for safekeeping. Some<br />
scholars believe that when Jeremiah said that he “wrote” the deed, he would have dictated it<br />
to Baruch, the professional scribe, who would do the actual writing.—Jeremiah 32:10-14;<br />
36:4, 17, 18; 45:1.<br />
Baruch and Jeremiah followed the legal practices of the time. One feature was the double<br />
deed. The book Corpus of West Semitic Stamp Seals explains: “The first deed was called the<br />
‘sealed deed’ because it was rolled up and sealed with a bulla or bullae; it contained the<br />
original version of the contract. . . . The second, ‘open deed’ was a copy of the sealed,<br />
binding version, and was intended for normal perusal. Thus, there were two texts, an original<br />
and a duplicate copy, written on two separate sheets of papyrus.” Archaeological discoveries<br />
testify to the custom of storing the documents in a clay vessel.<br />
At length, the Babylonians captured Jerusalem, burned it, and took all except a few poor<br />
people into exile. Nebuchadnezzar appointed Gedaliah as governor. He was murdered two<br />
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;<br />
41:1, 2; 42:13-17.<br />
The Jewish leaders told Jeremiah: “It is a falsehood that you are speaking. Jehovah our<br />
God has not sent you, saying, ‘Do not enter into Egypt to reside there as aliens.’ But Baruch<br />
the son of Neriah is instigating you against us for the purpose of giving us into the hand of the<br />
Chaldeans, to put us to death or to take us into exile in Babylon.” (Jeremiah 43:2, 3) The<br />
accusation seems to reveal a belief among the Jewish leaders that Baruch exerted<br />
considerable influence over Jeremiah. Did they believe that because of Baruch’s position or<br />
his long-standing friendship with Jeremiah, he was acting as more than a mere scribe for the<br />
prophet? Perhaps, but whatever the Jewish leaders thought, the message did <strong>com</strong>e from<br />
Jehovah.<br />
Despite divine warnings, the remaining Jews departed and took “Jeremiah the prophet and<br />
Baruch the son of Neriah” with them. Jeremiah recorded: “They finally came into the land of<br />
Egypt, for they did not obey the voice of Jehovah; and they came gradually as far as<br />
Tahpanhes,” a frontier city in the eastern Nile delta, bordering Sinai. At that, Baruch<br />
disappears from the Bible account.—Jeremiah 43:5-7.<br />
What Can We Learn From Baruch?<br />
There are many valuable lessons we can learn from Baruch. One outstanding lesson is his<br />
willingness to use in Jehovah’s service his professional skills and contacts, regardless of the<br />
consequences. Many of Jehovah’s Witnesses today—men and women—show the same<br />
spirit, offering their skills in connection with Bethel service, construction work, and the like.<br />
How can you show this Baruchlike spirit?<br />
When Baruch was reminded that during the last days of Judah, there was no time for<br />
personal “great things,” he evidently responded in a positive way, for he did receive his soul<br />
as a spoil. It is reasonable to apply this counsel to ourselves, as we too live in the last days of<br />
a system of things. Jehovah’s promise to us is the same—our life will be spared. Can we<br />
respond to such reminders as Baruch did?<br />
There is also a practical lesson to be learned from this story. Baruch helped Jeremiah and<br />
his cousin to go through the necessary legal procedures in their business dealing, even<br />
though the two men were relatives. This serves as a Scriptural precedent for Christians who<br />
have business dealings with their spiritual brothers and sisters. It is Scriptural, practical, and<br />
loving to follow this example of putting business agreements in writing.<br />
Although Baruch appears only briefly in the Bible, he is worthy of note by all Christians<br />
today. Will you imitate the fine example of this faithful secretary of Jeremiah?<br />
5. In describing the justified retribution to <strong>com</strong>e upon Edom, why<br />
does Jehovah contrast himself with “grape gatherers” and<br />
“thieves”?<br />
(Jer 49: 9,10) If grape gatherers themselves actually came in to you, would they not let<br />
some gleanings remain? If thieves [came in] by night, they would certainly cause only as<br />
much ruin as they wanted. 10 But as for me, I will strip E′sau bare. I will uncover his places of<br />
concealment, and one will not be able to hide oneself. His offspring and his brothers and his<br />
neighbors will certainly be despoiled, and he will not be.
(w77 p.442 par 7 p 443 par 1)<br />
Toward the close of the seventh century B.C.E. the intensity of Edom’s hatred for Israel<br />
came especially to the fore. At that time the Babylonians conquered the Kingdom of Judah.<br />
The Edomites rejoiced over the disaster of their brother nation, shared in taking spoil and<br />
even turned over Judean escapees to the Babylonians. (Obad. 1, 12-14) They greedily<br />
sought to enlarge their territory by taking over the land formerly controlled by the kingdoms of<br />
Israel and Judah.—Ezek. 35:10-12.<br />
These unbrotherly deeds did not escape the notice of Jehovah God. By means of his<br />
prophets Obadiah, Ezekiel and Jeremiah, he decreed doom for Edom. In essence, Jeremiah<br />
and Obadiah presented the same message, making the fulfillment of Jehovah’s word about<br />
Edom’s downfall doubly certain: “If it were thieves that came in to you, if despoilers came in<br />
by night, to what extent would you have been silenced? Would they not steal as much as they<br />
wanted? Or if it were grape gatherers that came in to you, would they not let some gleanings<br />
remain? O the extent to which those of Esau have been searched out! How his concealed<br />
treasures have been sought out!” (Obad. 5, 6; Jer. 49:9, 10) Yes, thieves steal only what they<br />
want, and grape gatherers leave gleanings. But, in the case of Esau (Edom), nothing would<br />
be passed over at their going down in defeat.<br />
6. What sobering lessons can be learned from what befell King<br />
Zedekiah after he proceeded to rebel against the king of<br />
Babylon?<br />
(Jer 52:3) For on account of the anger of Jehovah it occurred in Jerusalem and Judah, until<br />
he had cast them out from before his face. And Zed·e·ki′ah proceeded to rebel against the<br />
king of Babylon.<br />
(Jeremiah 52:7-11) Finally the city was broken through; and as regards all the men of war,<br />
they began to run away and go forth from the city by night by the way of the gate between the<br />
double wall that is by the king’s garden, while the Chal·de′ans were all around against the<br />
city; and they kept going by the way of the Ar′a·bah. 8 And a military force of the Chal·de′ans<br />
went chasing after the king, and they got to overtake Zed·e·ki′ah in the desert plains of<br />
Jer′i·cho; and all his own military force was scattered from his side. 9 Then they seized the<br />
king and brought him up to the king of Babylon at Rib′lah in the land of Ha′math, that he might<br />
pronounce upon him judicial decisions. 10 And the king of Babylon proceeded to slaughter the<br />
sons of Zed·e·ki′ah before his eyes, and also all the princes of Judah he slaughtered in<br />
Rib′lah. 11 And the eyes of Zed·e·ki′ah he blinded, after which the king of Babylon bound him<br />
with copper fetters and brought him to Babylon and put him in the house of custody until the<br />
day of his death.<br />
(w88 9/15 p17) 8 Next, the rulers of Babylon and Egypt were likened to great eagles.<br />
One broke off the top of a cedar tree by removing King Jehoiachin and replacing him with<br />
Zedekiah. Although Zedekiah took a loyalty oath to Nebuchadnezzar, he broke it, seeking<br />
the military help of Egypt’s ruler, the other great eagle. If Zedekiah invoked God’s name in<br />
taking his oath, breaking it brought reproach on Jehovah. The very thought of bringing<br />
reproach on God should restrain us from ever proving false to our word. Privileged we are<br />
indeed to bear the divine name as Jehovah’s Witnesses!—Ezekiel 17:1-21.<br />
(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.<br />
When his nephew King Jehoiachin was taken captive by the Babylonians, Mattaniah was<br />
made vassal king, subject to Nebuchadnezzar, the king of Babylon. At that time his name was<br />
changed by Nebuchadnezzar to Zedekiah, meaning “Jehovah is righteousness.” Zedekiah<br />
was required to take an oath in Jehovah’s name that he would remain loyal to<br />
Nebuchadnezzar. But would he keep his oath-bound promise?—2 Ki. 24:12, 17, 18; 2 Chron.<br />
36:13; Jer. 37:1.<br />
For a while Zedekiah did. But in time he yielded to the pressure from powerful princes in<br />
his realm who were agitating for revolt against the Babylonians. So he broke his promise and<br />
rebelled against Nebuchadnezzar and turned to Egypt for help. To quell this rebellion, the<br />
king of Babylon led his forces against Jerusalem, laying siege to the city in the ninth year of<br />
Zedekiah’s reign.—Jer. 52:3, 4; Ezek. 17:15.<br />
As Jeremiah had foretold, Jerusalem did fall to the Babylonians. In the 11th year of<br />
Zedekiah’s reign, the enemy forces breached the city’s walls. Under the cover of darkness,<br />
Zedekiah and a detachment of warriors took flight, but were overtaken in the desert plains of<br />
Jericho. Brought before Nebuchadnezzar for judgment, Zedekiah first witnessed the slaying of<br />
his sons. Then he was blinded and taken prisoner to Babylon. The fear of man had indeed<br />
proved to be a snare to him.—Jer. 52:9-11.<br />
7. What are Jehovah’s “footstool” and his “booth”<br />
(Lamentations 2:1) O how Jehovah in his anger beclouds the daughter of Zion! He has<br />
thrown down from heaven to earth the beauty of Israel. And he has not remembered his<br />
footstool in the day of his anger.<br />
(Lamentations 2:6) And he treats his booth violently like that in a garden. He has brought his<br />
festival to ruin. Jehovah has caused to be forgotten in Zion festival and sabbath, And in his<br />
angry denunciation he shows no respect for king and priest.<br />
(w07 6/1 p.9 par 2)<br />
2:1, 6—What is Jehovah’s “footstool” and his “booth”? The psalmist sang: “Let us <strong>com</strong>e<br />
into his grand tabernacle; let us bow down at his footstool.” (Psalm 132:7) Hence, the<br />
“footstool” of Lamentations 2:1 refers to Jehovah’s house of worship, or his temple. The<br />
Babylonians ‘burned the house of Jehovah’ as if it were a booth, or a mere hut, in a garden.—<br />
Jeremiah 52:12, 13.<br />
8. What did Jeremiah mean when he said that Jehovah would<br />
“remember and bow low over” him, and why is this of great<br />
significance to us?<br />
(Lamentations 3:20) Without fail your soul will remember and bow low over me.<br />
(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<br />
order “to look on heaven and earth.” (Psalm 83:18; 113:6) Yet, Jeremiah was well-aware<br />
of the Almighty’s willingness to bow low over the people, that is, to <strong>com</strong>e down to their<br />
level in order to encourage them. How glad we can be that the true God is not only allpowerful<br />
and all-wise but also humble!<br />
9. Why is it beneficial for a person to learn to bear a yoke of<br />
suffering during his youth?<br />
(Lamentations 3:27) Good it is for an able-bodied man that he should carry the yoke<br />
during his youth.<br />
(w 07 6/1 p.11 par 5)<br />
3:27. Facing up to tests of faith during youth may mean enduring hardship and ridicule.<br />
But it is ‘good for an able-bodied man to carry the yoke during his youth.’ Why? Because<br />
learning to bear a yoke of suffering while young prepares a person to deal with<br />
challenges in his later years.<br />
(w87 2/15 p.24 par 1)<br />
Note that during such a time of affliction, one should continue looking hopefully to God for<br />
relief and draw closer to him. A person should want to be patient, waiting silently or<br />
without <strong>com</strong>plaining until the Almighty has brought deliverance, or salvation. For a person<br />
to learn thus to bear a yoke of suffering in youth is most beneficial. Why? Because it<br />
makes it much easier for him to undergo such an experience later in life without losing<br />
hope. Knowing that he has passed through great hardships before, he has a basis for<br />
hope that he will be able to do so again.<br />
10.How can Ezekiels example help us to speak with boldness<br />
despite the apathy of others?<br />
(Ezekiel 3:8, 9) Look! I have made your face exactly as hard as their faces and your forehead<br />
exactly as hard as their foreheads. 9 Like a diamond, harder than flint, I have made your<br />
forehead. You must not be afraid of them, and you must not be struck with terror at their<br />
faces, for they are a rebellious house.”<br />
(w08 7/15 pp. 8-9 pars 6-7)<br />
6 The book of Ezekiel reveals something else that can help us to speak with boldness. In a<br />
vision, Jehovah gave Ezekiel a scroll written on both sides with “dirges and moaning and<br />
wailing” and told him to eat it, saying: “Son of man, you should cause your own belly to eat,<br />
that you may fill your very intestines with this roll that I am giving you.” What did this vision<br />
mean? Ezekiel was to absorb fully the message he was to deliver. It was to be<strong>com</strong>e part of<br />
him, as it were, affecting his inmost feelings. The prophet goes on to relate: “I began to eat it,<br />
and it came to be in my mouth like honey for sweetness.” Declaring God’s message in public<br />
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<br />
to an unreceptive people.—Read Ezekiel 2:8–3:4, 7-9.<br />
7 This vision contains a valuable lesson for God’s servants today. We too have a strong<br />
message to deliver to people who are not always appreciative of our efforts. For us to<br />
continue to view the Christian ministry as a God-given privilege, we must be well-nourished<br />
spiritually. Superficial or haphazard study habits will not be sufficient for us to absorb God’s<br />
Word fully. Could you improve the quality or regularity of your personal Bible reading and<br />
Bible study? Could you more often meditate on what you read?—Ps. 1:2, 3.