Jeremiah 1 - chapters 1 to 10.

A (Very) Brief History Of The Time Of Jeremiah.

Jeremiah began his ministry prior to the discovery of the Law Book in the Temple in the reign of the godly king Josiah, and he continued his ministry throughout the remainder of Josiah’s life, until that life was sadly cut short when Josiah sought to prevent the Egyptian forces under Pharaoh Necho from going to the aid of a dying Assyria in 609 BC. During that period Judah had enjoyed a period of peace and prosperity with their enemies being too preoccupied elsewhere to trouble them, and with fervent religious reform taking place at the centre in Jerusalem, a reform which, however, as Jeremiah knew, had not reached the hearts of the people, for they still hankered after the old Canaanite syncretism of YHWH with Baal. Conformity was thus outward, not inward, and the old hill top sanctuaries did not remain unused, even though that use had to be in secret.

Assyria indeed, which had for a hundred years and more been the dominating force in the area, was by this time fighting a rearguard action for its very life against the combined forces of Babylonia and the Medes (Nineveh had fallen in 612 BC), and was on its last legs. Indeed Josiah’s intervention may well have been the final nail in their coffin, delaying the Egyptian forces long enough to prevent them aiding Assyria in time, thus ensuring Assyria’s final defeat. (Egypt had seen the threat that would follow that defeat). But, in spite of Josiah’s reforms, religiously speaking things had not been going well in the heartland of Judah, for idolatry and disobedience to the covenant had become too well engrained among the people to be easily removed and was still flourishing, so that Jeremiah had constantly to be engaged in seeking to bring the people back to a response to the Law and to the true worship of YHWH (chapters 1-20), warning them of invaders who would be coming from the north (either the Scythians or the Babylonians, or both) if they did not. He respected Josiah greatly and mourned his death (2 Chronicles 35.25).

The fall of Assyria left a power vacuum in which a resurgent Egypt sought to establish its control over Palestine, Syria and beyond, establishing a base at Carchemish, and becoming initially determinant of who would rule Judah, removing Jehoahaz and replacing him with his brother Jehoiakim. After the freedom enjoyed under Josiah this was a bitter blow for Judah, and, along with the fact of Josiah’s untimely death, appeared to many to indicate that what Josiah had sought to achieve had failed.

But Egypt was not to be triumphant for long. They had not reckoned with the power of Babylon and its allies, and four years after the death of Josiah they were decisively beaten by the Babylonian army at Carchemish, and then at Hamath. As a result the Pharaoh retired behind his own borders licking his wounds. Meanwhile Babylon took over the jurisdiction of Judah, and Jehoiakim had to submit to Nebuchadnezzar. The first part of Jeremiah’s work covers this whole period, initially of Josiah’s successful reign, tainted by the stubbornness of the people, and then of the reign of Jehoiakim who took Judah back to the old evil ways of syncretism and Baal worship.

Jeremiah continued to prophesy during the reign of Zedekiah, and even afterwards, and he thus ministered during the period described in 2 Kings 21 - 25 and 2 Chronicles 33 - 36. Contemporary with him were the prophets Zephaniah and Habakkuk before the Exile, and Ezekiel and Daniel subsequently.

The First Judean Exile To Babylon Including Daniel (c.605 BC).

As a result of Josiah’s intervention and death the Egyptians on their return journey took control of Judah, and Jehoahaz, who had reigned for a mere three months, was carried off to Egypt, being replaced by the weak Jehoiakim, who in spite of the heavy tribute required by Egypt, squandered money needlessly on a new palace complex, built by forced labour, for which he was castigated by Jeremiah (22.13-19). He was no doubt trying to prove how grand he was, as weak men will. At the same time the religious reforms, such as they were, were falling by the wayside, and even the Temple itself was being affected (7.16-18; 11.9-13; etc., compare Ezekiel 8). Judah had become disillusioned with YHWH, partly as a result of the death of Josiah, with the result that the prophets who did speak up against the decline were harassed, or even put to death (26.23).

As we have seen, for a while it appeared that Judah would continue to be tributaries of a resurgent Egypt. But in a decisive battle in 605 BC at Carchemish, followed by another at Hamath, the Egyptians were badly mauled by the Babylonians under Nebuchadnezzar, with the result that Babylon took control of Judah and Jerusalem, and on the surrender of the latter without resistance, deported the first load of exiles to Babylon, including Daniel and his three friends. Judah was now firmly in Babylonian hands.

Judah’s Folly In The Face Of Jeremiah’s Warnings.

It is perhaps understandable, however, that the leaders of Judah were not too happy about paying tribute to Babylon. They had after all hoped that the defeat of Assyria would cause their problems from the north to cease, and they had no real awareness of the might of the Babylonians. Furthermore, in spite of Judean backsliding with regard to the covenant (chapter 26), the belief had grown that the Temple of YHWH was inviolate and that YHWH would never allow it to be destroyed, a belief fostered by its earlier deliverance under Hezekiah (a belief flatly rejected by Jeremiah - 7.9; 26.6). Had it not after all survived when the other great religious centres in Israel and Syria had collapsed and been destroyed? They felt that in worshipping YHWH alongside Baal, they had got the balance right. Thus, in spite of the sacking of Ashkelon (which shook Judah deeply - 47.5-7), and with the encouragement of false prophets, and the political influence of an Egypt which had by then stopped the advance of the Babylonians before they reached the borders of Egypt, inflicting heavy losses on them in a ‘drawn’ battle, and causing Nebuchadnezzar to withdraw to Babylon, Jehoiakim finally withheld tribute, very much against the advice of Jeremiah (chapter 25.9-11; 27.8, 11). Jeremiah was consequently looked on as a traitor. Humanly speaking we can understand Jehoiakim’s decision. It must have appeared to everyone as though Egypt had demonstrated their equality with, if not their superiority over, Babylon. Babylon would surely be more careful in future.

Jeremiah Puts His Prophecies On Record.

It was during this period that a rejected Jeremiah, with the assistance of Baruch his ‘secretary’ (whose name has been found on a seal as ‘belonging to Berek-yahu, son of Neri-yahu (Neriah), the scribe’), first gathered his prophecies into a book-roll (36.2-4), but on these being read to the people by Baruch (36.5-10) they were seized and cut up by Jehoiakim (36.23), who thereby showed his contempt for them. As a result Jeremiah and Baruch had to go into hiding (36.26). Nothing daunted Jeremiah then wrote down a longer version (36.28 ff), and meanwhile his efforts to turn the nation to YHWH in the face of persecution were unceasing (sections of chapters 21-49, see e.g. 25-26, 35-36, 45).

The Second Judean Exile, Including The New King Jehoiachin (c. 597 BC).

Inevitably the powerful Babylonians, having recuperated, once again arrived at the gates of Jerusalem, determined to take revenge on Jehoiakim, and Jehoiakim apparently gave himself up, along with some of the Temple treasure, probably thereby hoping to preserve his son’s life. Nebuchadnezzar’s intention was to carry him off in fetters to Babylon, but although this intention is stated it is never actually said to have been fulfilled (2 Chronicles 36.6 ff.; Daniel 1.1-2). Jeremiah may in fact be seen as suggesting otherwise (22.19). Meanwhile his eighteen year old son Jehoiachin had become king in a city under siege and only reigned for three months, during which time frantic negotiations would have been taking place with the Babylonians. When he did surrender to them he was carried off to Babylon, along with the influential queen mother and further exiles, and even more Temple treasure. He was replaced, at the instigation of Nebuchadnezzar, by Zedekiah, his uncle. (This had no doubt all been part of the agreement reached).

The Third And Final Judean Exile And The Destruction Of The Temple (587 BC).

The reign of Zedekiah was one of continual intrigue, and in the face of it Jeremiah made himself unpopular by constantly warning of the folly of rebelling against the Babylonians (27.12-22), only to be seen once again as a traitor and to be harshly dealt with. No one would listen to him as negotiations continued with Egypt, and inevitably, when Zedekiah withheld tribute the Babylonians once again surrounded Jerusalem. After a failed attempt by Egypt to intervene Jerusalem was taken and Zedekiah, his sons having been slain before his eyes, was blinded and carried off to Babylon, along with what was left of the paraphernalia of the Temple. Jerusalem itself was sacked. All that Jeremiah had prophesied had come true (these prophecies are intermingled in chapters 21-49, see e.g. 21.1-22.30; 23-24, 28-34, 37-39).

The Aftermath.

Nebuchadnezzar then appointed Gedaliah as governor of what remained of Judah, giving Jeremiah (whom he saw as loyal) the option of remaining in Judah or going with him to Babylon. Jeremiah chose to remain in Judah. (See chapters 40-42). But within a short period Gedaliah had been assassinated by ruthless opponents (41.1-2), and the remnants of the people, fearful of repercussions from Nebuchadnezzar, and against the advice of Jeremiah (chapter 41-42), fled to Egypt, taking Jeremiah with them (43.8-13, 44), rejecting YHWH’s offer of the restoration of the covenant. There Jeremiah prophesied the conquest of Egypt by Nebuchadnezzar (43.8 ff.). He probably died in Egypt. There are two traditions concerning what did happen to him, but neither of them can be seen as reliable. The first was that that he was stoned to death by the people at Tahpanhes in Egypt (so Tertullian, Jerome, and Epiphanius), and the second, in accordance with an alternative Jewish tradition, was that he was finally carried off with Baruch to Babylon by Nebuchadnezzar at the time of the conquest of Egypt, in the 27th year of Nebuchadnezzar’s reign. We have no way of knowing whether either have any truth in them.

The Message Of The Book For Our Day.

At first sight it might appear that much of Jeremiah’s prophecy has little to do with us. It appears to be directed at a rebellious Judah which was about to suffer awful consequences as a result of their sins, and we may even begin to find the emphasis as almost tedious and unnecessary. Why preserve writings which were so repetitive and emphasised a judgment long past?

The first reason is because they proved true. Jeremiah’s writings were preserved because in the end they provided an explanation of what had happened to Judah. He had proved to be right after all. Thus his promises of hope also became a basis for the future.

The second reason is because they reveal to us the nature of God. They bring out His holiness and the awe in which He should be held. It is true that God is merciful. But only to those who put their trust in Him and walk with Him. For all others He will one day be their judge.

Thus there is also a third reason why we should recognise the book as important and that is because we are in a similar position today. We may not have hanging over us the threat of Babylonian supremacy, but we do certainly have hanging over us the threat of God’s judgment in one way or another. Whether this will come (somewhat ironically) in the form of an Islamic revival or in the form of the effects of climate change or even finally in the form of the second coming of Christ, it is a certainty for the future. And we therefore also need to listen to the warnings of Jeremiah in order to be ready for what is coming on us. It is the same attitude of mind which brought judgment on Judah that is widespread in society today. Our idols may take a different form, but they have equally replaced God as the objects of our worship, and the immorality and unacceptability of many of our lives is clearly reflected in his prophecies. Every chapter should therefore come home to us as a warning to be ready for what is coming, for come it surely will.

(The idea that there will be a second chance after His second coming is based on false exegesis of Scripture and is not to be relied on. The truth is that His coming will call time on any opportunity to repent. Then men and women who have not responded to Him will face only a judgment which will be far worse than anything that came on Judah).

A General Overview Of The Book.

The prophecies of Jeremiah are not presented in strict chronological order, even though those which came in the time of Josiah do appear to come in the first part of the book. The first twenty chapters contain prophecies given partly in the time of Josiah and partly in the time of Jehoiakim, for the message to the people under both kings was very much the same (even though the kings themselves were very different), ‘turn from your idols, and begin to walk in accordance with the covenant, or disaster will come on you’. These chapters may well have made up a good part of the book of prophecies put together by Jeremiah, which was cut up by Jehoiakim, and re-written and expanded by Jeremiah through Barak his amanuensis and assistant (36.4 ff). There is no good reason for doubting that all the prophecies which are in the book are genuinely his prophecies. As will be apparent he prophesied over a long period of time, and faced severe difficulties because his message was unpopular, and it is because of those difficulties, emphasised in chapters 26-45, that we know more about him than any other prophet after Moses.

Much of Jeremiah’s prophecy is in ‘Hebrew verse’ (as with the Sermon on the Mount and with most of the prophets), but we must beware of just seeing it as poetry. The purpose of Hebrew verse was in order to aid memory, and provide emphasis by means of repetition. It did not detract from the seriousness or validity of what was said. It was spoken very directly to the heart.

As will be apparent in the commentary Jeremiah was familiar both with the Law of Moses and the early historical books, which reflect that Law. As a popular presentation of the Law, Deuteronomy, with its emphatic emphasis on blessing and cursing, appears to have been especially influential. But it would be a mistake to ignore the influence of the remainder of the Law of Moses, and especially of Leviticus 26 with its parallel warnings similar to those of Deuteronomy 28. Jeremiah was familiar with the whole Law.

With the above in mind the book can be divided into three main Sections, which are found inserted between an introduction and a conclusion:

• 1). INTRODUCTION. Introductory opening chapter, which describes Jeremiah’s call by YHWH (Chapter 1).
• 2). SECTION 1. A number of general prophecies against Judah in the days of Josiah and Jehoiakim, including, in the final chapters, words spoken to Zedekiah (chapters 2-25).
• 3). SECTION 2. Biographical details from the life of the prophet and details of how he coped with his maltreatment, leading up to the fall of Jerusalem and its aftermath in the rejection of the offer of a new covenant (chapters 26-45).
• 4). SECTION 3. Prophecies against foreign nations (chapters 46-51).
• 5). CONCLUSION. Concluding appendix (chapter 52).

COMMENTARY.

Introduction.

Jeremiah’s prophecies are introduced in the usual way by naming the kings in whose reigns he prophesied. His initial call came in the thirteenth year of Josiah, at a time when the land was prospering materially. It was five years before the discovery of the Law Book in the Temple (2 Kings 22.8), and was at a time of rampant idolatry in Judah which had become so engrained that YHWH would warn Huldah the prophetess that even Josiah’s reforms would only delay His wrath on Judah (2 Kings 22.16-20). However, the fact that Jeremiah was not the one consulted in respect of the Law Book (it was Huldah the prophetess who was consulted) suggests that he was still not established at the court as a prophet at the time when it was discovered. The very discovery of the Law Book undoubtedly gave impetus to the reforms that were already taking place under Josiah, but it must not be seen as commencing those reforms, for the very fact that it was discovered during major repairs to the Temple demonstrates that reform had already begun, as 2 Chronicles 14.3-4 makes clear. It was found, during this extensive repair work, within the fabric of the Temple. That being so it was almost certainly put within the structure at the time that the Temple was built, that is in the days of Solomon (for such was a general custom of the age), and its discovery therefore caused great excitement. It was a powerful voice from the past, and is quite possibly what was in Jeremiah’s mind in 11.1-10. But although Josiah was a good king, and in responding to it made great efforts to restore Judah and Jerusalem to the true worship of YHWH, their roots had become so badly infiltrated with idolatry and immorality that his reforms were only a partial success. For the truth was that the people themselves were so firmly enamoured of idolatrous worship that they would not give it up easily. This was why Huldah had already warned that while Judah would be spared in Josiah’s day it was already doomed to destruction (2 Kings 22.15-20). The rot had gone too far. It was therefore into such an atmosphere that Jeremiah first came.

It is also then made clear that he continued to prophesy throughout the reigns of Jehoiakim, Jehoiachin (three months) and Zedekiah, and up to (and beyond) the sacking of Jerusalem, which took place in the fifth month of the year 587 BC (2 Kings 25.8). These were turbulent days with both kings subjected at different times to either Egypt or Babylon and the general leadership divided on what route to take. In the view of many if independence could not be achieved Egypt offered a more ‘friendly’ and less demanding control than Babylon’s. They found it difficult to believe that Babylon was too powerful for Egypt to cope with. But Jeremiah knew it, and made clear that subjection to Babylon was YHWH’s will for the next ‘seventy years’, and while his message continued to make him decidedly unpopular, it would have been well if they had listened for he proved to be right in the end.

1.1-2 ‘The words of Jeremiah the son of Hilkiah, of the priests who were in Anathoth in the land of Benjamin, to whom the word of YHWH came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign.’

The prophecy commences by drawing attention to the fact that Jeremiah was the son of a priest named Hilkiah, but this Hilkiah was probably not the Hilkiah who was ‘the Priest’ in Jerusalem, for he was ‘one of the priests who were in Anathoth in the land of Benjamin’, and thus almost certainly descended from Abiathar (see 1 Kings 2.26-27) and not of the line of Eliezer, through whom the High Priestly descent now came. Jeremiah thus commenced prophesying in Anathoth, a local town north of Jerusalem, in the thirteenth year of Josiah, that is in c. 626 BC. The fact that his prophesying in the reign of Josiah is what is initially described, before going on to mention the later kings as an add-on, is an indication that a good number of his earlier prophecies should be dated in that reign, although apart from the reference in 3.6 it is not possible to discern with any certainty which ones.

‘In the thirteenth year of his reign.’ It is probably no coincidence that this followed shortly on the death of Ashur-bani-pal, the strong Assyrian king who had taken Assyria to its greatest heights, and whose death introduced a rapid downward slide in times of great ferment which would result in the destruction of Nineveh and Assyria within twenty years. Meanwhile Judah would be left largely to itself, but only until the rising power of Babylon and a resurgent Egypt, began to make their presence felt.

Being in a small town in which there were many priests of the unfavoured line Jeremiah would have been brought up to be familiar with what was really true of the hearts of the people outside Jerusalem, and was thus aware that in spite of all Josiah’s efforts, the hearts of the majority of the people were not with him, favouring rather the surreptitious worship of YHWH/Baal in the mountain shrines.

This does serve to bring out that in spite of all Josiah’s genuine attempts to win the people back to YHWH, their hearts remained firmly attached to Baalism, with its excessive sexual overtones, no doubt practised discreetly in the mountain shrines, so that it only required a Jehoiakim for Baalism to become rampant once more. State worship had certainly been purified by Josiah, but it was another matter with the hearts of the people of ‘treacherous Judah’ as God makes clear to Jeremiah (3.6 ff.). Compared with the attractions of Baal worship, the stern demands of YHWH appeared to be too strict.

1.3 ‘It came also in the days of Jehoiakim the son of Josiah, king of Judah, to the end of the eleventh year of Zedekiah, the son of Josiah, king of Judah, to the carrying away of Jerusalem captive in the fifth month.’

Jeremiah then continued to prophesy throughout the reigns of Jehoiakim and Zedekiah, when Baalism was allowed full expression, and right up to the sacking of Jerusalem (and beyond) in 587 BC. Thus he prophesied for over forty years, commencing in the thirteenth year of Josiah (626 BC) and continuing on until the flight into Egypt which followed some time after the sacking of Jerusalem in 587 BC.

The Call Of Jeremiah (1.4-2.3).

Where we have previously learned of the call of a prophet the account has been placed in the midst of the prophecy when the foundations had already been laid (e.g. Isaiah 6; Amos 7.14-16), but in the case of Jeremiah we are given the information from the commencement. This emphasises how important Jeremiah saw that calling to be. Like Paul after him, it was on that that he based his authority, and it was that (and the hand of YHWH) that sustained him through the years (compare Galatians 1.15-17). It may also underline the fact that it was Jeremiah who originally and personally brought his prophecies together.

Like Moses before him (Exodus 4.10) Jeremiah pleaded that he was not eloquent (1.6), but YHWH firmly pushed his fears aside assuring him that He would be with him in what he was being asked to do (1.7-8), and while He did not give him an Aaron, He gave him instead a special anointing on his lips (1.9-10) together with faithful helper in Barak, who was probably his amanuensis as well as his friend. But YHWH did not hide from Jeremiah the importance of the task lying ahead of him, pointing out that he was to have a decisive impact on peoples and nations (1.10), something which brought out that while the great nations might appear to be in control, it was really YHWH Who directed affairs. To Jeremiah, a man of great sensitivity and comparatively young, it was a great weight to have to bear.

In consequence of this YHWH gave him two symbolic visions. The first vision was by the use of word play, indicating by means of the branch of an almond bush (shoqed) that YHWH ‘would watch over (shaqed) His word and perform it’ (1.11-12). Every time that he saw an almond bush (and they were everywhere, and developed early) it would be a reminder to him that all that he was saying in prophecy was guaranteed of fulfilment by YHWH. The second was by means of a boiling cauldron pointing towards the north which vividly indicated that it was from the north that judgment would come on Judah for its sins (1.13-16). And this was because Judah had forsaken Him, rejecting the covenant, and had gone after idols (1.16).

Then He basically told him to ‘get his sleeves rolled up’ and prepare himself (‘gird up your loins’), and to get stuck into his job (1.17), assuring him that He Himself would make him like a strong fortress in the face of all opposition (1.18-19). For his purpose in what was happening was to be to call Israel/Judah back to their first-love that they had initially enjoyed in the wilderness on their deliverance from Egypt (2.1-3).

Note that in this first passage 1.4-2.3) the words ‘the word of YHWH came to me saying’ occur four times, in 1.4, 11, 13; 2.1 breaking up the passage into four as now described:

• His initial call (1.4-10).
• The vision of the almond tree guaranteeing YHWH’s watch over His word (1.11-12).
• The vision of the boiling cauldron with its implications of coming judgment, a message which will result in persecution from his people, a persecution which YHWH will make him strong to endure (1.13-19).
• And finally YHWH’s call to him to seek to bring the people back to their wilderness first-love (2.1-3).

As will be seen it is significant that God’s main purpose in what follows, at least initially, was, through His warnings, to bring His people back within the sphere of His covenant love and to restore them to their covenant love. It was only when it was clear that they were obdurate that judgment became a certainty and a necessity, and even then Jeremiah always knew that one day, once they had learned their lesson, YHWH would restore the remnant to the covenant (e.g. 3.14-19; 12.15-16; 31.28-34).

Jeremiah’s Initial Call (1.4-10).

YHWH’s initial call assures Jeremiah that he had been chosen even before he was born, that he need not be afraid that he was still young and immature (around twenty), that He would be with him to deliver him, and that his mouth was ‘anointed’ for his task of preaching to nations and kingdoms over which he has been set.

Jeremiah Learns That He Was Chosen From Birth To Be A Prophet To The Nations (1.4-5).

When the ‘word of YHWH’ first came to Jeremiah God informed him that he had been chosen even before he was born in order that he might be appointed as a ‘prophet to the nations’. From the very beginning he was called on to recognise that he was not only a local seer, but was called on to affect the destiny of nations, re-emphasising the fact that YHWH was lord over the whole world.

1.4 ‘Now the word of YHWH came to me, saying,’

When God first spoke to him Jeremiah knew that it was ‘the word of YHWH’, and it made clear to him his privileged status. He was to be God’s direct spokesman. We are never told quite how the word of YHWH came to the prophets, but it was clearly with clarity and certainty. They knew the difference between the word of YHWH and their own ideas. See for one known method Numbers 12.6, but we are given no real grounds, in contrast with Ezekiel, for seeing Jeremiah as having dreams and visions. YHWH’s word probably came to him when in an enhanced spiritual state, but not at his beck and call. He sometimes had to wait for YHWH’s revelation (42.7).

1.5

He learned at that point that YHWH had already ‘entered into a relationship with’ him (for ‘known’ compare Deuteronomy 34.10; Amos 3.2; Genesis 18.19; Psalm 1.6) even before He had formed him in his mother’s belly, and had set him apart to Himself as His holy ‘separated one’, that is, even before he had come forth from the womb. His purpose in doing so was so that he might be YHWH’s appointed representative to the nations. This choosing was a reminder that YHWH’s purposes were not subject to man’s interference or propensities. He shared such a privilege of being chosen from birth both with Moses (something which can be assumed from what happened to him right from birth) who was called to be a prophet to Israel, with Samson (Judges 13.3-5), and with the Apostle Paul (Galatians 1.15), who was called to be a prophet to the Gentile world. But he also shared it with all of those of Israel/Judah who were God’s chosen ones (Isaiah 44.2), something which would result in their reception of the Spirit of God and the transformation of their lives (Isaiah 44.3-5). It is quite clear that these words of Isaiah were not spoken to the whole of Israel, for the large part of them rejected Him. Thus it must have been to the chosen within Israel, the ‘true believers’. It was this conception of the chosen line within Israel, who were the true Israel, that Paul would draw attention to in Romans 9 (see verse 6), a true Israel which would then welcome in Gentiles who would become a part of that true Israel (Romans 11.17 ff.). They too are God’s chosen ones from before they were born (Ephesians 1.4). But not all are called on to bear what Jeremiah would have to bear.

Jeremiah Seeks To Excuse Himself From His God-appointed Task Only To Be Set Right By YHWH (1.7-10).

Jeremiah diffidently sought to excuse himself from the task to which God was calling him, seeing himself as not mature enough for it, but YHWH pushed his fears to one side on the grounds that because He, God, was with him he had nothing to fear. And He pointed out that this was ‘neum YHWH’, the divine prophetic word and whisper of YHWH that never failed in its purpose.

1.6 ‘Then I said, “Ah, Lord YHWH! behold, I do not know how to speak, for I am a child.”

Jeremiah’s reply was deferential, referring to YHWH as ‘Sovereign Lord’. But he nevertheless humbly pointed to his immaturity and inexperience. He did not feel that he was suited or equipped for the task that YHWH wanted to set him. By ‘a child’ he probably meant under twenty five, the age at which a man could become a Levite.

1.7-8 ‘But YHWH said to me,

YHWH’s response to that was simply that with Him at his elbow he had nothing to fear. Thus he was not to look at his immaturity and inexperience, but was resolutely to obey God and go to whoever He sent him to. Furthermore he was not to be afraid of them (king or prime minister or whoever) because YHWH would be with him to deliver him, and He confirmed that this would be so in accordance with His infallible and invincible word. Note the confidence that Jeremiah could have that his words were not just his own words, but the word of YHWH.

1.9-10 ‘Then YHWH put forth his hand, and touched my mouth, and YHWH said to me,

Then YHWH ‘put forth His hand and touched’ Jeremiah’s mouth (compare Jesus’ reference to ‘the finger of God’ in Luke 11.20, which has in mind the Spirit of God - Matthew 12.28). We are not told what Jeremiah saw, if anything, only what he was aware of, but he was clearly aware of God’s touch, an indication to him that YHWH would from now on speak through his lips. (It may also have included a purifying element as with Isaiah - Isaiah 6.7). Then YHWH said, ‘Behold I have put my words in your mouth’, thus making him a ‘prophet like unto Moses’, (compare Deuteronomy 18.18), and went on to explain what he was to do. By his words he was to bring judgment on the sinful nations, including his own, while at the same time he was to build up and plant the faithful remnant. For God’s word as building up the latter compare Luke 1.15-17; Acts 22.14-15. But we will later learn that as events would turn out even the faithful remnant were to be removed out of the land (45.4-5). Thus the building up of them and their planting was to be a spiritual building up and planting. Note the combination of architectural and agricultural metaphors. They were to be made ‘at home’ and fruitful. This same combination of ideas introduces God’s promise of the new covenant with His people which would change their innermost lives (31.28-34).

Jeremiah’s calling was thus a momentous one, and was enough to quail the stoutest heart. As YHWH’s appointed spokesman he was that day ‘set over nations and kingdoms’. His words against nations and kingdoms, which because they were YHWH’s would be fully effective, are especially found in chapters 46-51, although there are earlier references to it (e.g. 9.25-26). They are a vivid reminder of the prophetic idea that the whole world was under God’s sway. And his appointed task was by his words of power from YHWH to pluck them up and break them down, and destroy them and overthrow them (compare 18.7 where the first three verbs are used in such a way as to include the destruction and removal out of the land of His erring people), and this is in contrast with the building and planting, which was His desire for his people if only they would turn to Him (compare 18.9).

In the latter case what Jeremiah would achieve would be to establish trees of righteousness as a minority within the land (Isaiah 61.3), and to put His word in their minds and hearts within a new covenant (31.28-24), something specifically said to be fulfilled in the birth of the church of our Lord Jesus Christ (Hebrews 8). Here then there is the idea of the removal of the sinful majority, and the establishing of a righteous remnant. But it was an attempt that would initially appear to fail, for at one stage he would be called on to produce just one righteous man from the streets of Jerusalem, and could not (5.1 - although the call was probably intended to exclude those who were in his own circle, who would not need to be sought out, and it did not necessarily refer to some who were in ‘the cities of Judah’ outside of Jerusalem). That is why in the end the land would lie empty (45.4-5). He was thus called to be mainly the shepherd of a faithless Israel. It was a daunting task. We can compare to it that described of Isaiah in Isaiah 6.9-13.

YHWH Gives Jeremiah Two Signs, One Of Which Was The Certainty Of YHWH’s Watchfulness Over His Purposes, And The Second A Sign Which Demonstrated The Judgments That Were To Come From The North Because Of Israel’s Idolatry And Unfaithfulness (1.11-19).

YHWH now gave Jeremiah two signs of what He intended to do. The first sign was a simple branch from an almond tree (shoqed) which indicated the ‘watching’ (shaqed) of YHWH. He would ‘watch over’ His word in order to bring it about. The second was a boiling cauldron with its open part pointing from the north so that its scalding contents could be poured over Judah, indicating the terrible things that were shortly coming on Judah from YHWH. The contrast is vivid. The beauty of the almond tree expressing YHWH’s control over events, and the boiling cauldron emphasising His judgment. At the same time He warned Jeremiah that he was not going to have an easy time of it.

We should, however, note that Jeremiah carefully distinguishes the two signs, the first being introduced with the words ‘the word of YHWH came to me saying --’, and the second with the words ‘the word of YHWH came to me a second time saying --’. The signs are thus deliberately shown to be distinctly separate, each bringing its own assurance.

The Sign Of The Branch Of The Almond Tree (1.11-12).

The first sign was that of the branch of an almond tree, which was an indication and assurance that YHWH would be watching over His word, as spoken through Jeremiah, so as to perform it. The almond tree budded early and was thus a reminder of new life in contrast with the dearth of life preceding it which was the result of the hot summer. It was a constantly renewed reminder that all was well with the world, and that YHWH could make all things new. Its Hebrew name also had the same consonants as the word for ‘watching’.

1.11-12 ‘Moreover the word of YHWH came to me, saying, “Jeremiah, what do you see?” And I said, “I see a branch of an almond-tree (shoqed).” Then YHWH said to me, “You have seen well, for I watch (shaqed) over my word to perform it.”

The word for ‘rod’ or ‘branch’ can mean a fresh, leafy branch (Genesis 30.37), but the main point here is that it is from an ‘almond tree’. ‘Almond tree’ is shoqed, whereas the verb ‘to watch’ is shaqed. Thus every time that that he saw a fruitful branch of shoqed he was to remember YHWH’s fruitful ‘watch’ (shaqed) over His word. In view of the abundance of almond trees it was intended to be a huge encouragement. It was a guarantee that YHWH would continually remind him that He would not fail in His purpose.

YHWH’s promise to watch over His word would be comprehensive, for His effective word (Isaiah 58.10-13) would produce many effects. It would include His judgment on, and final re-planting once their chastisement was over, of His people, and His judgment on, and final calling of, the nations (compare Isaiah 42.6; 49.6). It included all His purposes revealed to Jeremiah.

The Sign Of The Boiling Cauldron (1.13-19).

The second sign was that of a cauldron full of boiling liquid ready to be poured out on Judah from the north, a vivid picture of threatening judgment.

1.13 ‘And the word of YHWH came to me the second time, saying, “What do you see?” And I said, “I see a boiling cauldron, and its face is from the north.”

The second sign was a boiling cauldron ‘blown on’, thus heated by a fierce fire, with its ‘face’ (its opening) opening out from the north, full of scalding liquid to be poured out on Judah, a clear picture of coming judgment.

1.14 ‘Then YHWH said to me, “Out of the north evil will break forth on all the inhabitants of the land.”

For out of the north YHWH planned that ‘evil’ would break forth on the inhabitants of the land. This would be in the form either of the Scythians or the Babylonians, or both (they were turbulent times). At around this time, according to Heroditus, swarms of Scythians, a fierce warrior people, were flooding the lands north of the Euphrates, coming from the area around the Black Sea, and many believe that they actually reached Judah. Unfortunately they left few historical records so that we are unable to confirm this. Others interpret the words in terms of the Babylonians and their allies. On the other hand we do know that at times Scythians and Babylonians were in alliance together, so that both could easily be in mind.

1.15 “For, lo, I will call all the families of the kingdoms of the north,” says YHWH, “and they will come, and they will set every one his throne at the entrance of the gates of Jerusalem, and against all its walls round about, and against all the cities of Judah.”

But what is certain is that what was promised was that an alliance of nations from the north (all the families of the kingdoms of the north) would come up against Judah. And each king of those nations would set up his throne at the entrance of the gates of Jerusalem, and over against its walls all round the city, and against all the cities of Judah. In other words they would be there for siege and conquest, and in order to take jurisdiction over those cities, and would remain until they had succeeded. And every city of Judah would be their target.

1.16 “And I will utter my judgments against them touching all their wickedness, in that they have forsaken me, and have burned incense to other gods, and worshipped the works of their own hands.”

This was because YHWH’s own words of judgment would come against the people of Judah with regard to all their wickedness, and it would be because they had forsaken Him, burning incense to other gods, and worshipping idols which were of their own workmanship, made with their own hands. Note the emphasis on MY judgments. They would proceed from His active word. The worship of Baal and Asherah (Baal’s wife), with its depraved ritual, was taking place in the many high places in the land, and it was offensive to YHWH. It was taking place even in the days of the godly Josiah, although no doubt discreetly in the mountain sanctuaries. We will also learn later of the worship of the Queen of Heaven, the favourite goddess under different names of the nations (Ishtar = Ashteroth). The burning of incense on incense altars was a regular method of offering worship to false gods.

Note the threefold indictment:

• 1). ‘They have forsaken Me.’ Compare Deuteronomy 28.20; 29.25; 31.16 etc. They no longer gave Him full loyalty as their Redeemer in spite of all their formal ritual (Exodus 20.2).
• 2). ‘They have burned incense to other gods’. Hosea 2.13; 4.13; 11.2; see also Isaiah 65.3, 7. For the worship of other gods compare Deuteronomy 29.26; 31.16 etc. But for the first reference to burning incense to other gods outside the prophets see 1 Kings 3.3; 11.8 and regularly in 2 Kings. Even in YHWH’s very land, therefore, they were worshipping other gods, contrary to Exodus 20.3.
• 3). ‘They have worshipped the work of their own hands.’ Compare Isaiah 2.8. They worship what they themselves have made. This is ever the tendency of humanity for thereby they keep it under their control. It is of course contrary to Exodus 20.4-5.

1.17 “You therefore gird up your loins (tuck your robe in your belt), and arise, and speak to them all that I command you. Do not be not shattered by them, lest I shatter you before them.”

Now, however, YHWH intended to do something about it, and He was calling on Jeremiah to tuck in his robes so that he would have the free movement to go out and speak to the people all that YHWH commanded him. He was effectively telling him to roll his sleeves up. He furthermore warned him that he was not to shy away from them in case YHWH then shied away from him with his being as a consequence made to look a fool and filled with shame and dismay. The verb is strong signifying ‘shattering, breaking in pieces’. He was not to ‘go to pieces’ in front of them. We need not ask what God was indicating that He would do to Jeremiah (perhaps shatter his reputation?) as He had no intention of it being necessary. It was simply an indication to Jeremiah of the urgency of the situation, and of his need to be steadfast. It is a reminder to us that once we are sure of what God wants us to do, we must not hesitate (although it is of course important that our certainty is really from God).

1.18 “For, behold, I have made you this day a fortified city, and an iron pillar, and walls of bronze, against the whole land, against the kings of Judah, against its princes, against its priests, and against the people of the land.”

And the reason why he could be so bold was because YHWH had made him that very day, by calling him and touching his lips, into a fortress, and an iron pillar, and walls of bronze as he set himself against the whole land of Judah, including its princes, its priests and the whole people. In other words He was making him impregnable as he faced up to them all (and he was going to need it). The descriptions are in terms of the strongest materials available at the time. For the iron pillar compare the bronze pillars of Solomon (1 Kings 7.15). Iron would be seen as even stronger. The purpose of cladding stone walls with bronze was in order to indicate strength. It also made them less vulnerable.

YHWH put Jeremiah in no doubt about what he was to face. It would be those in highest authority, those with most religious authority, and those with the greatest influence (‘the people of the land’ in this case probably indicates the influential landowners. We might say ‘the educated classes’). few would be on his side.

1.19 “And they will fight against you, but they will not prevail against you, for I am with you,” says YHWH, “to deliver you.”

However, having been warned that he would not have an easy time with the princes, priests and influential people all fighting against him, nevertheless he was to be assured that they would not prevail against him. And this would be because YHWH would be with him to deliver him.

YHWH Is Seeking To Call His People Back To Their First-Love (2.1-3).

YHWH now sums up His purpose for calling Jeremiah in terms of a restoration of His people to their wilderness first-love. He reminds them of those first heady days after their deliverance from bondage in Egypt and through the Reed Sea when they had sought Him enthusiastically, and had been holy to YHWH. At that stage YHWH had also promised them that He would regard them as His firstfruits, and see them as therefore untouchable by the nations.

We cannot agree with those who make these three verses introductory to what follows (we should rather see the whole call from 1.4 to 2.3 as introductory). Rather they complete what was involved with Jeremiah’s call. This is made clear by the repeated ‘the word of YHWH came to me saying’ for the fourth time (compare 1.4, 11, 13). The section 2.4 onwards commences with ‘Hear you the word of YHWH O house of Jacob’, the first of six such introductory phrases (see below on 2.4).

2.1 ‘And the word of YHWH came to me, saying,’

Jeremiah commences by pointing out once again for the fourth time that what he is describing is the very ‘word of YHWH’. He wants them to recognise that he is not speaking from his own wisdom but as the mouthpiece of God.

2.2

He points out that YHWH has commanded him to go and proclaim the word of YHWH in the ears of the people of Jerusalem. And what was that word? It was that YHWH looked back and remembered what they (ideally) had been. He remembered how after the rebirth of the nation they had for a time sought YHWH as a young maiden in love seeks her lover, full of kind thoughts and love towards Him, and how in spite of the fact that they were in a barren infertile wilderness where it was not possible to grow crops, they had ‘gone after Him’, following Him and desiring to maintain their relationship with Him. This mainly has in mind their ‘engagement period’ between leaving Egypt and arriving at Sinai, where their marriage covenant with YHWH would be finally sealed. During that period, in spite of a few hiccups resulting from the new hardships that they were then facing in the semi-desert, they had sought Him with all their hearts as they rejoiced in their new found freedom, so that as they approached Sinai it was with a while-hearted commitment as summed up in Exodus 19.5-6. And even later, in spite of many further hiccups, the time in the wilderness had been a time of seeking YHWH, for although they had often gone astray, falling out with Him as wives will, they had always returned and come back to Him in loving submission (through necessity if not through inclination). They had thus initially arrived on the borders of Canaan relatively free from idolatry.

This is a reminder that the wilderness period, especially the early part, was always looked back on as the time of an especially close relationship between YHWH and His people, a time before they became caught up in the sophistication of Canaan. It is also a reminder to us that for us also it is often the ‘wilderness experience’ that renews our faltering love for God at times when the attractions of the world have caused us to stumble and turn from Him to other things. And it is also a reminder of how important it is for us to maintain the flame of our first-love, lest we become like the Ephesian church which, having lost its first love, would have its lamp of witness removed from its place (Revelation 2.4).

2.3

During that period in the wilderness up to Sinai Israel had been seen by YHWH as ‘holy to Him’, as His own special people (Exodus 19.5-6) who were separated off to Him for His own purposes, and as His firstfruits of the blessing that was to come, for His plan was that through Israel the whole world would be blessed (Genesis 12.3). They were His initial people and His treasured possession (Exodus 19.5-6), and He had watched over them, determined to bring evil on any who sought to harm them, holding such as guilty before Him. This had been ‘neum YHWH’, the word of YHWH that accomplishes what He pleases (Isaiah 55.10-13), in other words His firm and assured fixed determination clearly enunciated.

‘Holiness unto YHWH.’ In the words of Exodus 19.6 they were His ‘holy nation’, a holiness which was exemplified on the head piece of the High Priest as the representative of Israel (Exodus 28.36; 39.30). They were ‘the people of His holiness’ (Isaiah 63.18), the people set apart by Himself in order that they too might be holy and separated off to Him (Leviticus 11.44-45; 19.2; 20.26).

‘The firstfruits of His increase.’ The firstfruits were the first produce of the soil or yield from the land and belonged exclusively to YHWH (Exodus 23.19; Numbers 8.8, etc.). It was His treasured possession. YHWH was thus in the future looking for a good harvest of righteous people (‘His increase’), and saw in primitive Israel their beginnings (‘the firstfruits’). For anyone to partake of the firstfruits who was not a sanctified priest was to commit blasphemy. Thus in the same way, those who offended against (devoured) YHWH’s firstfruits would become guilty, and evil would come on them. It had been a guarantee of their safety, which they had subsequently forfeited as a result of their idolatry, which was why they were now in their present position.

So the call of Jeremiah had been determined by God before His birth, was in order to bring His word to Israel and confirm that it would be successful, included one of judgment if they continued to refuse to listen to His words, and was to seek to bring the people back to their first-love. YHWH yearned over those who had once been His. Compare His tender words in Hosea 2.14-23; 11.1, 3-4.

SECTION 1. An Overall Description Of Jeremiah’s Teaching Given In A Series Of Accumulated, Mainly Undated, Prophecies, Concluding With Jeremiah’s Own Summary Of His Ministry (2.4-25.38).

From this point onwards up to chapter 25 we have a new major section (a section in which MT and LXX are mainly similar) which records the overall teaching of Jeremiah, probably given mainly during the reigns of Josiah (3.6) and Jehoiakim, although leading up to the days of Zedekiah (21.1). While there are good reasons for not seeing these chapters as containing a series of specific discourses as some have suggested, nevertheless they can safely be seen as giving a general overall view of Jeremiah’s teaching over that period, and as having on the whole been put together earlier rather than later. The whole commences with the statement, ‘Hear you the word of YHWH O house of Jacob, and all the families of the house of Israel, thus says YHWH ---.’ It is therefore directed to Israel as a whole, mainly as now contained in the land of Judah to which many northerners had fled for refuge. We may divide up the main subsections as follows, based partly on content, and partly on the opening introductory phrases:

• 1). ‘Hear you the word of YHWH, O house of Jacob and all the families of the house of Israel ---’ (2.4). YHWH commences by presenting His complaint against Israel/Judah because they have failed to continue to respond to the love and faithfulness that He had demonstrated to them in the wilderness and in the years that followed, resulting by their fervent addiction to idolatry in their losing the water of life in exchange for empty cisterns. It ends with a plea for them to turn back to Him like an unfaithful wife returning to her husband. This would appear to be mainly his initial teaching in his earliest days, indicating even at that stage how far, in spite of Josiah’s reformation, the people as a whole were from truly obeying the covenant, but it also appears to contain teaching given in the days of Jehoiakim, for which see commentary (2.4-3.5).
• 2). ‘Moreover YHWH said to me in the days of King Josiah --’ (3.6). This section follows up on section 1 with later teaching given in the days of Josiah, and some apparently in the days of Jehoiakim. He gives a solemn warning to Judah based on what had happened to the northern tribes (‘the ten tribes’) as a result of their behaviour towards YHWH, facing Judah up to the certainty of similar coming judgment if they do not amend their ways, a judgment that would come in the form of a ravaged land and exile for its people. This is, however, intermingled with a promise of final blessing and further pleas for them to return to YHWH, for that in the end is YHWH’s overall purpose. But the subsection at this time ends under a threat of soon coming judgment (3.6-6.30).
• 3). ‘The word that came to Jeremiah from YHWH --’ (7.1). In this subsection Jeremiah admonishes the people about the false confidence that they have in the inviolability of the Temple, and in their sacrificial ritual, and warned that like Shiloh they could be destroyed. He accompanies his words with warnings that if they continued in their present disobedience, Judah would be dispersed and the country would be despoiled (7.1-8.3). He therefore chides the people for their obstinacy in the face of all attempts at reformation (8.4-9.21), and seeks to demonstrate to them what the path of true wisdom is, that they understand and know YHWH in His covenant love, justice and righteousness. In a fourfold comparison he then vividly brings out the folly of idolatry when contrasted with the greatness of YHWH. The section ends with the people knowing that they must be chastised, but hoping that YHWH’s full wrath will rather be poured out on their oppressors (9.22-10.25).
• 4). ‘The word that came to Jeremiah from YHWH --’ (11.1). He now deprecates their disloyalty to the covenant, and demonstrates from examples the total corruption of the people, revealing that as a consequence their doom is irrevocably determined (11.1-12.17). The section closes with a symbolic action which reveals the certainty of their expulsion from the land (13).
• 5). ‘The word that came from YHWH to Jeremiah --’ (14.1). “The word concerning the drought,” gives illustrative evidence confirming that the impending judgment of Judah cannot be turned aside by any prayers or entreaties, and that because of their sins Judah will be driven into exile. A promise of hope for the future when they will be restored to the land is, however, once more incorporated (16.14-15) although only with a view to stressing the general judgment (14.1-17.4). The passage then closes with general explanations of what is at the root of the problem, and lays out cursings and blessings and demonstrates the way by which punishment might be avoided by a full response to the covenant as evidenced by observing the Sabbath (17.5-27).
• 6). ‘The word that came to Jeremiah from YHWH --’ (18.1). Chapters 18-19 then contain two oracles from God illustrated in terms of the Potter and his handiwork, which bring out on the one hand God’s willingness to offer mercy, and on the other the judgment that is about to come on Judah because of their continuance in sin and their refusal to respond to that offer. The consequence of this for Jeremiah, in chapter 20, is severe persecution, including physical blows and harsh imprisonment. This results in him complaining to YHWH in his distress, and cursing the day of his birth.
• 7). ‘The word that came to Jeremiah from YHWH --’ (21.1). This subsection, which is a kind of appendix to what has gone before, finally confirming the hopelessness of Jerusalem’s situation under Zedekiah. In response to an appeal from King Zedekiah concerning Judah’s hopes for the future Jeremiah warns that it is YHWH’s purpose that Judah be subject to Babylon (21.1-10). Meanwhile, having sent out a general call to the house of David to rule righteously and deal with oppression, he has stressed that no hope was to be nurtured of the restoration of either Shallum, the son of Josiah who had been carried off to Egypt, nor of Jehoiachin (Coniah), the son of Jehoiakim who had been carried off to Babylon. In fact no direct heir of Jehoiachin would sit upon the throne. And the reason that this was so was because all the current sons of David had refused to respond to his call to rule with justice and to stamp down on oppression. What had been required was to put right what was wrong in Judah, and reign in accordance with the requirements of the covenant. In this had lain any hope for the continuation of the Davidic monarchy. But because they had refused to do so only judgment could await them. Note in all this the emphasis on the monarchy as ‘sons of David’ (21.12; 22.2-3). This is preparatory to the mention of the coming glorious son of David Who would one day come and reign in righteousness (23.3-8).

  Jeremiah then heartily castigates the false shepherds of Judah who have brought Judah to the position that they are in and explains that for the present Judah’s sinful condition is such that all that they can expect is everlasting reproach and shame (23.9 ff). The subsection then closes (chapter 24) with the parable of the good and bad figs, the good representing the righteous remnant in exile who will one day return, the bad the people who have been left in Judah to await sword, pestilence, famine and exile.

• 8). ‘The word that came to Jeremiah concerning all the people of Judah --’ (25.1). This subsection contains Jeremiah’s own summary, given to the people in a sermon, describing what has gone before during the previous twenty three years of his ministry. It is also in preparation for what is to follow. He warns them that because they have not listened to YHWH’s voice the land must suffer for ‘seventy years’ in subjection to Babylon, and goes on to bring out that YHWH’s wrath will subsequently be visited on Babylon, and not only on them, but on ‘the whole world’. For YHWH will be dealing with the nations in judgment, something which will be expanded on in chapters 46-51. There is at this stage no mention of restoration, (except as hinted at in the seventy year limit to Babylon’s supremacy), and the chapter closes with a picture of the final desolation which is to come on Judah as a consequence of YHWH’s anger.

While the opening phrase ‘the word that came from YHWH to Jeremiah’ will appear again in 30.1; 32.1; 34.8; 35.1; 40.1 it will only be after the sequence has been broken by other introductory phrases which link the word of YHWH with the activities of a particular king (e.g. 25.1; 26.1; 27.1; 28.1) where in each case the message that follows is limited in length. See also 29.1 which introduces a letter from Jeremiah to the early exiles in Babylon. Looking at chapter 25 as the concluding chapter to the first part, this confirms a new approach from 26.1 onwards, (apparent also in its content), while at the same time demonstrating that the prophecy must be seen as an overall unity.

Subsection 1. YHWH’s Complaint Against His People (2.4-3.5).

YHWH commences by presenting His complaint against Israel/Judah. This was because, having responded avidly to the love and faithfulness that He had demonstrated to them in the arid wilderness, where they had earnestly sought Him, they had afterwards, once He had brought them into a fruitful land, turned against Him (2.4-8). He then continues by expressing bafflement and horror at the way that they have rejected Him as the well-spring of living water, preferring broken waterless cisterns which can hold no water, and have become a degenerate vine, incapable of being cleansed. This was in consequence of their having followed the pathway of idolatry, rejecting His prophets and cosying up to foreign nations, something which He points out could only result in their own destruction (2.9-37). And He finishes by pointing out that that is why they have had no rain and calls on them to repent and look to Him, with the assurance that if they do He will receive them (3.1-5).

This is not necessarily to be seen as one address, but as covering the main elements of Jeremiah’s teaching during the reigns of Josiah and Jehoiakim. That the latter’s reign is included is suggested by the apparent references to Josiah’s death and Judah’s subjection to Egypt.

YHWH Reminds Them Of Their Salvation History And Brings Out The Ingratitude Of Their Response (2.4-8).

YHWH’s initial complaint is that in spite of all that He has done for them in delivering them from Egypt and guiding them through the wilderness to a pleasant and fruitful land, they have turned away from Him. They had once loved Him, but now it seemed that incomprehensibly they had forgotten Him, so that even His appointed priests, rulers and prophets had gone astray after idolatry.

2.4-5

In this initial opening to the main message of the book Jeremiah calls on the whole of Israel (‘the house of Jacob, even all the families of the house of Israel’), to consider what He was now saying. This reminds us that neither God nor the prophets ever lost sight of Israel as a whole, and in truth the ‘people of Judah’ included many Israelites who had come to live among them, fleeing from the north as it had faced different invasions.

Furthermore Judah was now a multinational society, not only made up of many from all the tribes of Israel, but also from many from all nations, who had come to live among them and had been circumcised into the covenant. This had been so right from the very beginning, for initially the foreign servants of the households of the patriarchs had become a part of ‘Israel’ (Genesis 17.11-13, 23), and then the mixed multitude of Exodus 12.43, had all come to be seen as ‘children of Abraham’, a situation sealed at Sinai. (The myth that all Jews are literally descended from Abraham is wishful thinking and totally inaccurate. Anyone could become a genuine Israelite by submitting to YHWH’s covenant and being circumcised. This would also be true when Jesus Christ as the true Vine (the true Israel) formed the new remnant of Israel, with whom Gentiles united by submitting to the new covenant and being circumcised in the circumcision of Christ through being united with Him in His crucifixion - Colossians 2.11).

So YHWH now challenged Israel by asking them to explain in what way He had failed them. They had initially been so eager to follow Him. What unrighteousness then had their fathers found in Him that they had gone so far from Him and had become caught up in vain and useless things? How had He failed them? Let them produce their defence. Let them explain their ways. Let them give an explanation as to why their love for Him had ceased? It appeared to be inexplicable. But the answer was really quite clear. It was because of the wickedness of their hearts.

This is a question that we must all face up to when our love for God and for our Lord Jesus Christ begins to grow dim. When we think of what He has done for us what positive reason can we have for not loving Him and following Him with all our hearts?

‘Have walked after vanity.’ ‘Vanity’ is literally ‘breath, puff of wind’, indicating emptiness and hollowness. The word is found as early as Deuteronomy 32.21, as indicating that false gods were mere nonentities. But here the idea is rather of the groundless worship of them which brings no return to their devotees, but instead makes them ‘vain’, that is, foolish and useless in thought and deed. They become like what they worship.

2.6

In pursuing false gods they had so far forgotten Him that they had failed to ask, ‘Where is YHWH who brought us up out of the land of Egypt, Who led us through the wilderness’ with all its problems and difficulties? He had done so much for them, but they had forgotten it. Here then was a reminder that it was YHWH, and YHWH alone, Who had delivered them from bondage in Egypt, and had seen them safely through the wilderness with all its difficulties and pitfalls. The description of the wilderness is vivid. It was a land of deserts and pits. It was a land of drought. It was a land where death lurked. It was a land which no one passed through. It was a land where no one dwelt. In the words of Deuteronomy 32.10 it was a ‘waste, howling wilderness’. And yet YHWH had brought the whole people safely through it all. How was it then that they had forgotten Him and had gone after other gods? This was YHWH’s complaint against the people of Jeremiah’s day. It is often His complaint concerning many of us today. When the good times come we virtually forget the One Who led us through the dark times.

2.7

The list of complaints continues. He had brought Israel into a plentiful land, so that they were able to eat of its fruit and its goodness. And what had they done? Having entered the land they had defiled it by breaking the covenant and ignoring its requirements, by indulging in false religion, and by setting up false gods. Note that this had been done to ‘My land’ and ‘My heritage’, which they had from Him under sufferance, which was why He was now considering ejecting them. It had been a direct insult in the face of YHWH. And it had begun early on, almost as soon as they were settled in the land. ‘The children of Israel did what was evil in the eyes of YHWH, and served the Baalim. They forsook YHWH the God of their fathers, Who brought them out of the land of Egypt, and followed other gods, the gods of the peoples round about them, and bowed themselves down to them, and provoked YHWH to anger’ (Judges 2.11-12). And the people in Jeremiah’s day were no different.

2.8

Even the priests, rulers and prophets, those who should have known better, had failed Him. The Priests, who were supposed to be ‘handlers of the Law’ (Deuteronomy 33.10), ensuring commitment to the covenant, had not sought YHWH by genuinely seeking His face, and they had failed to acknowledge (‘know’) Him by true worship and by responding to His known will through the covenant. We can compare how some of Jesus’ strongest opponents were those who claimed to be experts in the Law. The Rulers (literally ‘the shepherds’, compare Psalm 78.70-71; 1 Kings 22.17), who were appointed to prevent transgressions of the Law, had themselves been transgressors against Him. (It is evident from inscriptions that many great rulers depicted themselves as shepherds of their people). The Prophets, who should have prophesied in the Name of YHWH, were instead doing it ‘by Baal’. And they were all following after things which were of no value to His people and did not benefit them. This then was the catalogue of Judah’s awful failure.

YHWH Expresses His Astonishment At The Incredible Way In Which They Have Behaved (2.9-13).

YHWH expresses His astonishment at the behaviour of His people, and calls on the heavens to witness what they have done, firstly because, unlike all other nations, they have changed the object of their worship by seeking to strange gods, and secondly because they have turned from Himself, the well-spring of living water, to broken cisterns (false gods and false beliefs) which can hold no water.

2.9-11

Because they have turned away from Him He will now contend not only with them but also with their children and their children’s children. For let them all consider the situation. Let them pass over to the isles of Kittim (the Mediterranean islands to the west) and let them send to Kedar (the Arabian encampments in the east), and let them consider diligently and see if anything quite as remarkable as this has ever happened, that a nation should change the objects of its worship! Why no other nation at all has changed its gods, even though they are no-gods, nonentities. But Judah, what have Judah done? They have changed their glory (YHWH Himself) for what is of no profit to them (the Baalim etc.). They have downgraded the object of their worship, and thereby they have downgraded themselves.

There is a reminder in this of how in the past YHWH had revealed His glory to His people when His cloud had descended on the Tabernacle (e.g. Exodus 40.34) and the Temple (e.g. 2 Chronicles 5.13-14), shielding them from His glory which was being manifested there. But now, instead of wondering at His glory, they were exchanging this for wooden images coated with gilded plate.

2.12

No wonder then that YHWH called on the heavens, and the angels, to be astonished at what was happening, and to be very much afraid because of what the consequences would be on Judah. Indeed they were to be very desolate at the thought of what was coming. For not only had Judah exchanged His glory for a wooden thing coated with earthly gold, but they had also forsaken the One Who was the very source of their spiritual lives.

Moses had called on the heavens to witness what he had to say about the glory of the Lord (Deuteronomy 32.1), but as in Isaiah 1.2, YHWH could only call on the heavens, as impartial witnesses, to witness the mess that Israel had made of their lives, and be horrified.

2.13 “For my people have committed two evils,

He calls the heavens to witness that His people have committed two evils. Firstly in that they have forsaken Him as the well-spring of living waters, the One Who was the very source of fruitful life, the One Who could send the life-giving rains, the One Who was the very means of spiritual blessing, and secondly in that they have instead made their own cisterns (moulded their own gods), which are broken cisterns which can hold no water, and can send no rain. They have exchanged spiritual and physical well-being for spiritual and physical bankruptcy.

When the rains came the springs poured out clean, fresh running water (living water), the rivers were full, the crops were well-watered and all could drink continually from an abundance of fresh clean water (compare John 4.10-14). Life was everywhere. And as earlier prophets had made clear this was a true picture of the spiritual blessing that God wanted for His people (Isaiah 44.1-5; 55.10-13). But instead they had exchanged this for a hole which they had dug for themselves in the ground, which only stored limited water that was tepid and dirty, water which tasted of clay and was worm-filled, obtained from cisterns which leaked so badly that they were soon empty. All they were then left with was an extreme thirst and an empty, dank hole in the ground.

The world is full of broken cisterns which appear to offer so much but in the end leave us with the same thirst as we had before. And yet all the while, if only we will see it, there is One Who is the source of all true life and blessing, waiting for us to come and drink of Him (compare John 4.10-14). But it means leaving the broken cisterns behind.

It Is Pointed Out That It Is Because Of Their Incredible Behaviour That They Have Undergone, And Are Undergoing, Their Present Distresses (2.14-19).

It is apparent from the words that follow that at the time when Jeremiah was speaking Judah had already suffered problems from invasions by their enemies, including Egypt. It may well therefore have in mind the period immediately following the death of Josiah when the Egyptians were rampant. And YHWH now brings home to them that these distresses were all due to their having forsaken Him. When He had delivered them from Egypt His intention had been to watch over them and protect them from all their enemies (2.3b), because they were His holy people, but by their behaviour they had made that impossible, and that was why, by their own choice, they were now being subjected to their enemies.

YHWH proceeded to ask three questions. The first questioned whether Israel, His firstborn (Exodus 4.22), should really be a servant and a prey to their enemies (verse 14). That had not originally been His intention for them. The second was rhetorical and questioned whether or not they had brought their predicament on themselves by forsaking YHWH (verse 17). And the third was as to why they were looking to Egypt and Assyria for help when they should have been looking to YHWH. The whole emphasis is on what they have lost by not looking to YHWH from the beginning.

2.14

Israel were the people who had been delivered by YHWH out of the house of bondage. They were His firstborn (Exodus 4.22). He had meant them to be a free people, freely worshipping their God, enjoying His bounty and living under His protection. Why then had they now become a servant, yes, a home-born slave, having no rights and bound to serve others in what should have been their own home? Why indeed had they become a prey to the roaming wild beasts, both human and beastly? (At this time there were still many savage beasts around in wilderness areas quite willing to take possession of land that became unoccupied, just as there were many human enemies only too eager to seize spoil). It was all because they had forsaken the living God, and replaced Him with useless nothings who were helpless to save them.

Others see the question as asking why the one who was YHWH’s servant, one, as it were, born in His house (see Genesis 15.3), had now lost YHWH’s protection and become a prey. Either way the thought is of honour and distinction lost.

2.15-16

That was why the young lions (especially the Egyptians) had roared at them and entered their land, and had made their land waste and burned their cities leaving them deserted. That was why soldiers from Memphis and Tahpanhes (two leading cities in Egypt) had broken the crown of their head. The breaking of the crown of their head may refer to the death of Josiah. Alternatively it may indicate that they had rendered them bald and in mourning, or had acted like a slave-owner with a slave by shaving their heads. In other words, that the Egyptians had cropped Israel's glory. Among the people of Judah a good head of hair was seen as an evidence of well-being and blessing. To be shorn was to be shamed.

It is intended to be ironic that the very people from whom YHWH had originally delivered them (verse 6), were now the ones who could play fast and loose with them. Memphis (Noph) was situated on the Nile about twenty four kilometres (seventeen miles) from the apex of the Delta, in Lower (Northern) Egypt. Tahpanhes (Daphnai) was in the eastern Delta. It was where Jeremiah and the other refugees would later settle (43.7-9).

2.17

And who was to blame for all this? Had they not brought it on themselves? It was because they had forsaken YHWH as He led them in the way, YHWH Who was THEIR God, but Whom they had put aside. There is a warning in this for all that if we cease walking with Him in His way we too will soon encounter pitfalls.

2.18

He then asks them what they were doing by drinking of the waters of Shihor, in Egypt, or by drinking of the waters of the Euphrates, in Assyria? What had these rivers to do with them? What they should have been doing was drinking of the wellspring of living waters, partaking of YHWH Himself. The reference is to their vacillations between Egypt and Assyria (shortly to be replaced by Babylon), as they looked for their security first to one and then to the other, and always at tremendous cost. These rivers did not come cheap.

Here the reference to Shihor indicates the Nile, as also in Isaiah 23.3, but in Joshua 13.3 it is the border river between Palestine and Egypt. It is a case of the part most familiar to Judah being used to indicate the whole.

2.19

But they could be sure that they would inevitably learn their lesson from the results of their own wickedness and from their own backslidings. The consequences of them would correct and reprove them. And they would soon learn what an evil and bitter thing it was to have forsaken YHWH their God, and to have ceased to fear Him (worship and obey Him in reverent awe). And this was the sure and certain prophetic word of ‘the Sovereign Lord, YHWH of Hosts’. Here God emphasises just Whom they have forsaken, the One Who could have been their Protector and who could have delivered them, because He was sovereign over all things and God of the hosts of heaven and earth, but Who would now bring judgment on them because He was the Lord of all the hosts of men.

The description YHWH of hosts was regularly used by Isaiah, and once by Micah, is found eighty two times in Jeremiah, a number of times in Samuel and Kings, and regularly in the later prophets, Haggai, Zechariah, Malachi. It also appears in the Psalms, Nahum and Habakkuk.

They Had Broken Free From YHWH To Worship False Gods And Had Thereby Become Defiled With A Defilement And A Degeneracy That They Could Not Remove, While Still Incredibly Claiming That They Had Not Broken Free At All. But Now The Truth Was Out In The Open As A Result Of Their Behaviour And They Were Discovering That They Had Made A Poor Choice (2.20-28).

In a series of vivid illustrations YHWH brings out Judah’s folly. Even though it was He Who had of old delivered them from bondage, they had rejected His service and ‘played the harlot’ (indulged in ritual sexual activities) at Baal/Asherah shrines throughout the countryside. So although He had planted them as a choice vine, they had become a degenerate wild vine with the result that all that they produced was iniquity which could not be washed away. Yet in spite of it they still looked at Him innocently and claimed that what He claimed was simply not true, when all the time they were actually acting like a female camel or ass on heat, persistently sinning and easily available, and admitting that she was unable to restrain herself from following her lovers. All were involved in this, kings, princes, priests and prophets, bowing down to trees and stones and turning their back on YHWH. They had multiplied gods, with a new one to be found in every city. Well, where were these newfangled gods in the situation in which they now found themselves?

Judah’s Rebellion Against YHWH.

2.20

YHWH again reminds them that it was He Who had redeemed them from bondage and had broken the heavy yoke under which they had served in Egypt, and had set them free from their bonds. And what had been their reply? They had declared that they would not serve Him. And in consequence they had instead bowed themselves down before stone pillars and images, in sanctuaries established ‘on every high hill and under very green tree’, and had there indulged in perverse sexual rites with sacred prostitutes and with each other.

Sanctuaries were erected on ‘high hills’ because high hills were seen as bringing them ‘closer to the gods’, and under ‘green trees’ because green trees were seen as containing ‘life-force’. And their aim was, by sexual activity played out before the gods, to persuade them to imitate them and supply similar fertility to their fields. We can easily see the sensual attractiveness of this new religion, which was also as old as the hills, and it was additionally attractive because it freed them from being bound by YHWH’s strict requirements. They could do what they liked and still attain their ends, but, of course, only if it worked.

Judah Have Changed From Being A Noble Vine To Being A Degenerate One And Should Be Ashamed At Their Behaviour.

2.21

What a contrast this was to what YHWH had desired for them. He had planted them in the land as a choice vine, a noble vine, from precisely the right kind of seed (from the Patriarchs), with the intention of producing pure fruits, and of their being a holy people, a people with ideas like Himself, but they had become degenerate branches of a foreign, wild, uncultivated vine, producing only degeneracy and wickedness.

2.22

Indeed their iniquity was so marked before Him that even though they washed themselves with nitre (lye), and used a great deal of soap, they would be unable to erase it. The idea was that no kind of detergent would be of any use. And this was the word of the Sovereign Lord YHWH Himself. It is a reminder that we cannot ‘soft-soap’ God, because God sees what is underneath.

‘Nitre’ (nether) was an alkali obtainable for lakes in Egypt. ‘Soap’ was a solution of potassium carbonate and sodium carbonate (potash and soda) in water which can act as a simple detergent. These chemicals were obtained by filtering water through vegetable ashes producing various alkaline salts of which potassium carbonate was the main one.

2.23-24

Yet they looked at Him innocently and claimed that they were not defiled and had not gone after the Baalim, coming to the Temple at their feasts and ‘worshipping’ as though their only desire was to please YHWH. Had not Josiah purified the cult? But YHWH was not to be deceived, and called on them to look at the way in which they behaved when they went back to their valleys, and recognise what they were really like. It was there that they really felt at home, like a dromedary (a one humped camel) in heat, going swiftly on its way, looking for a mate, and like a wild she-ass which is used to the wilderness, similarly filled with heat, and sniffing up the wind so as to find herself a mate, so determined in her quest that none can turn her away. The male asses do not need to weary themselves by seeking her out, because when it is her month it is she who will find them. And that is how Judah behaved with their gods and in their immoral worship.

2.25

He informs them that if only they would withhold themselves and look to Him He would ensure that their feet were shod, and that they were never thirsty, but their reply was that they preferred the way of the wild, uncared-for ass on heat, because they loved strange gods, and were set on following them.

Alternately the thought may be of the way in which they took their shoes off when entering a mountain shrine (compare Exodus 3.5), and thirsted after wine offerings offered to Baal, this being a command to refrain from such things.

Others have seen in it the picture of the harlot who, having enticed them into her home, and betraying her husband (Proverbs 7.10 ff.), liked nothing better than to take off her shoes and drink with her lovers (compare Hosea 2.5-7).

2.26-27

They are like a thief caught in the act, and desperately ashamed, and this includes their kings, princes, priests and prophets, for all are involved in the degeneracy from the greatest to the least (presumably in the time of Jehoiakim). Absurdly they claim a tree as their father, and a stone as their mother, because, having turned their backs on YHWH instead of turning their face towards Him, they are left with no alternative, for their gods are in reality precisely that, only trees and stones. And yet as soon as trouble comes they go running back to YHWH and cry, ‘Arise and save us’.

2.28

But YHWH was having none of that. They had made gods for themselves, let those gods arise and save them (the idea is intended to be ludicrous, salvation through home-made gods!! Think how many they could have on their side). That should surely present no problem to them. Look at all the gods they had, one for every city. Surely together they would be sufficient to save them. The Canaanite pantheon included a multiplicity of gods.

YHWH Challenges His People To Explain Why They Are Behaving As They Are (2.29-37).

YHWH now asks them why they are troubling Him with arguments in their favour when all they had previously done was turn away from Him and reject His admonitions and kill His prophets. In spite of His being a supplier of plenty and a giver of light to them (He has not been a desert to them or a land of gloom) they have dismissed Him and forgotten Him, seeking after lovers so assiduously that they have even taught prostitutes new ways of how to go about it, while all the time their garments were stained with innocent blood, both the blood of innocent children offered up as sacrifices (19.5), and the blood of those who offended them or got in their way. And now they have come back to Him claiming to be innocent, and declaring their hope that His anger has gone away (compare 10.24-25), while at the same time gadding about to outsiders for help, a help which will only fail them in the end. They are totally inconsistent, and as a consequence they will be carried away as prisoners, with their hands on their heads.

2.29

YHWH now asks them why they have ludicrously come to argue their case, requiring Him to defend His position, when all that they had in reality ever done was continually transgress against His covenant by ignoring their covenant obligations. And it was true of every one of them. He wants them therefore to know that this position is ‘the fixed resolve of YHWH’ (neum YHWH). We do well to remember that we have no claim on God if we are not following Him with all our hearts. He is not there simply for our convenience.

2.30

He points out that in the past He had chastened them, but that it had been in vain, for their children had not accepted His correction any more than they had, but had obstinately gone on in their own ways. Indeed like a destroying lion they had risen up against His prophets and slain them with the sword. This probably mainly has reference to the death of Uriah the prophet (26.23), but also brings out that it has been their behaviour towards all His prophets past and present, including Jeremiah (compare 1 Kings 19.10). No one except the wise love the one who disturbs their conscience.

2.31

YHWH then calls on that generation to see and consider His word. He asks in what way He had failed them that they should ‘break loose’ from Him. Had He been like a desert to them (unfruitful and unproductive)? Had He been like a land of gloom or thick darkness (leaving them in the dark and fearful)? Had He not rather provided fruitfulness in their land and fed them spiritually through the prophets, and given them light through His word and through His covenant? Why then had His people said that they ‘had broken loose from Him and would come to Him no more’? What good reason had they had for their desertion?

2.32 “Can a virgin forget her ornaments,

Indeed their attitude was folly. What virgin would forget to wear and treasure the ornaments that added to her beauty? What bride would forget her wedding dress and jewellery, the things that made her look so delightful? Yet they had overlooked the fact that Judah’s true glory was YHWH (2.11), and that their decoration was His covenant. Thus they had foolishly and incredibly forgotten Him days without number.

The bride’s ‘attire’ (headband, girdle) may refer to the treasured marital girdle given to her by her husband on her marriage, something which would be especially treasured.

2.33

For instead of wearing His beautiful ornaments, portraying to the world His glory, they had dressed themselves up revealingly, ‘trimming their ways’ to seek ‘love’ (which was really lust). Why, they were so depraved that by their ways they had even demonstrated to prostitutes how to go about their loathsome trade.

2.34 “Also in your skirts is found the blood of the souls of the innocent poor. You did not find them breaking in, but it is because of all these things.”

And they had not only demonstrated by their attire how far they had fallen into degeneracy, but had also drawn attention through it to their sinfulness in other ways. For the truth was that their skirts were stained with the blood of the innocent poor. These were not excusable killings, like the slaying of a thief who had broken into their homes, but were inexcusable violence shown towards the weak and helpless. (It would appear that violence had become rife in the days of Jehoiakim, probably largely due to his weak control, and the forced labour building activity which required violence to keep it operative. For once the government is weak all take advantage of it). So their idolatry had inevitably resulted in the ignoring of covenant requirements, and the destabilisation of normal life, that is, of life as it should have been lived, in accordance with His Law.

2.35

Yet Judah still approached YHWH in wide-eyed innocency (compare verse 23), not believing that YHWH could hold their ways against them. He had accused them of shedding the blood of the innocent poor, but did He not recognise that they too were innocent? Each of them cried, ‘I am innocent, surely His anger is turned away from me.’ But this was so hypocritical that it constituted a main grounds for His judgment. It demonstrated the depths to which they had fallen, in that they did not even recognise the truth about their own sin. That is why their case was almost hopeless. God could help sinners, but it was not possible to help those who were blind to their own sinfulness.

This is very like so many today who, when it is suggested that they have no claim on God are full of wide-eyed innocence because they believe that they have done nothing really wrong, and that God owes it to them to help them when they need Him (in spite of their having mainly ignored Him when things were going well). This is a reminder that God has no time for such people unless they truly repent.

2.36

He then points out that instead of genuinely coming to Him they are rather constantly changing their loyalties, first by going to Egypt and then by going to Assyria. They are incorrigible. They gad about from one to the other, and do not realise that both will let them down. For Egypt cannot cope with Babylon, and Assyria is broken. They will thus in the end be ashamed for trusting in either of them. This would appear especially to apply to the days of Jehoiakim.

2.37

Indeed as a result of this trust they will go from their places where they were, as prisoners (of Babylon), with their hands on their head, because YHWH has rejected both Egypt and Assyria with the result that their case will not prosper. They will be totally let down by both nations.

The hands on the head may have been in order to prevent any violent reaction by prisoners, but in 2 Samuel 13.19 the hands on the head indicated rather great distress, which may be the case here.

YHWH Lays Down His Final Terms (3.1-5).

The latter rains have failed to come because they have been faithless to YHWH, something that is evident to anyone who will look to the bare hills or the wayside resting places. For there their flagrant misbehaviour is made apparent. But if they will only return to Him, calling Him Father and taking Him as the guide of their youth, He may well yet be ready to listen to them. Their answer is, however, seen in their unresponsive attitudes.

3.1

What ‘they said’ was strictly in accordance with the Law. See Deuteronomy 24.1-4. Once a man had put away his wife and she had belonged to another, he was not allowed to take her back again. And yet YHWH’s compassion was such that He was prepared, as it were, to set aside that Law and accept His people back from their lovers if only they would return to Him again. The door of mercy was still open, and this was to be seen as the dictate of YHWH (neum YHWH). It was not, of course, actually a breaking of the Law because no individual woman was involved, nor was an earthly marriage. Besides even on the facts Judah had not remarried. She had instead had many lovers. The real point is that God’s covenant love was so great that He was willing to receive Judah back if only she will truly return to Him with all her heart.

3.2

He charges them to look at the bare heights where they have been carrying out their lewd activities, and point out any place which was free from the taint of their sexual misbehaviour. There was none. And He calls on them to consider the resting places by the way where they have awaited prostitutes, in the same way as an Arabian in the wilderness (who, because they lived in the wilderness had to wait for their favours in places where prostitutes might be found) would do. Thus had they polluted the land by their irresponsible sexual activities and by their wicked ways.

Alternately the reference to the Arabian in the wilderness may have in mind Arabians waiting in the wilderness for unsuspecting travellers to pass by whom they could rob. They wait for prostitutes like the Arabian waits for victims.

3.3

And it was because they had polluted the land that the showers had been withheld and that there had been no latter rain (the March/April rain on which the final harvest depended). Yet even when they had become aware of this they were so hardened in sin that they had refused to be ashamed. ‘You have a harlot’s forehead.’ Unlike other women who were discreet and pure, covering their heads from the eyes of men, harlots brazenly bared their foreheads so that the men whom they sought would know that they were available. It was a sign that they too, like Judah, were hardened in sin.

3.4

But YHWH, ever patient in His faithfulness and compassion, still wants His people to turn to Him, so He asks them whether they will not from this time call to Him, saying, ‘My Father, You are the guide of my youth’. He wants them to look back to earlier days in the wilderness when they had initially sought the truth of YHWH, before they had become so hardened. If they will once again respond to Him as their Father on a continuing basis, He will gladly take them up.

3.5

Jeremiah then adds the final words. Will YHWH retain His anger for ever? Will He keep it to the end? The answer, if only they will truly repent and turn to Him as their Father, is ‘No’, but if they remain as they are it is ‘Yes’. For Jeremiah recognises that they are so steeped in sin that it is preventing their response. They have ‘spoken and done evil things’, and have ‘continually had their own way’. It will not be easy for them to relinquish those ways and respond to God as their Father. So like Jesus would after him Jeremiah calls on his countrymen to respond to God as their heavenly Father, but similarly to Jesus He makes clear to them that it will depend on a true and obedient response. They cannot call Him Father and not do what He says.

Subsection 2). YHWH’s Solemn Warning To Judah In The Days Of Josiah (3.6-6.30).

This section can be divided into four parts:

• 3.6-4.2. Israel is held up as an example to Judah, both of faithlessness and of hope for the future. For because of what they had done Israel were in exile, and were ashamed of their ways, but if only they would turn to Him in their exile they would be restored. For them there was hope. It was very different with ‘treacherous Judah’. They were without shame and without repentance.
• 4.3-31. YHWH warns Judah that if they will not repent invasion by a fierce adversary is threatening and will undoubtedly come because of their sins, something which calls to mind the vision of a world returned to its original unformed condition, and a nation in anguish.
• 5.1-31. YHWH presents the reasons why the invasion is necessary. It is because there are no righteous people in Jerusalem, and they are full of adultery (both spiritual and physical), and have grown fat and sleek, whilst they also appear to be unaware of Who He is, and their prophets and priests are untrustworthy.
• 6.1-30. YHWH stresses the imminence of the invasion which will be violent and complete, because He has rejected His people.

YHWH now gives a solemn warning to Judah based on what had happened to the northern tribes (‘the ten tribes’) as a result of their behaviour towards YHWH, thereby facing Judah up to the certainty of coming judgment if they do not amend their ways, a judgment that would come in the form of a ravaged land and exile for its people (3.6-6.30). Included, however, within this warning, almost as an appetiser, is a brief glimpse of the everlasting kingdom, which was being offered to Israel, when YHWH will be seated on His throne, and all His people will look to Him as Father (3.12-18). Like Hosea, Isaiah, and other prophets before him Jeremiah balances his message of doom with promises of future blessing. Whatever Israel and Judah did, he knew that God’s purposes would not fail in the end.

In the words found in 3.6-6.30 we have now come to the only passage in chapters 1-20 which is specifically said to have been a revelation given, at least in part, during the days of a particular king, and in this case it is in the days of King Josiah. This is probably intended to underline the fact that Jeremiah’s early teaching, while giving an overall coverage, includes words spoken during that reign, and it is thus of prime importance as continually stressing that even during Josiah’s reign things were not well in Judah.

Israel Is Held Up As An Example To Judah, Both Of Faithlessness And Of Hope For The Future (3.6-4.2).

Because of what they had done Israel were in exile, and were ashamed of their ways, but if only they would turn to Him in their exile they would be restored. For them there was hope. It was very different with ‘treacherous Judah’. They were without shame and without repentance.

YHWH Calls On Judah To Consider what Had Happened To Israel, Her Northern Neighbour, When She Had Failed To Turn Back To Him, Something That Judah Is Also Failing To Do (3.6-11).

YHWH here refers Judah back to consideration of the behaviour of Israel, her erstwhile northern neighbour whose land had been devastated and had by now been taken over by strangers. Because backsliding Israel had herself ‘played the harlot’ on every high hill and every green tree, and had subsequently refused to turn back to YHWH, she had been punished and sent into exile. This was now intended to be an object lesson to ‘treacherous Judah’. For it was YHWH Who had given Israel a bill of divorce which had resulted in her exile among the nations. And yet even now it appeared that Judah had not learned her lesson and was demonstrating by her behaviour that Israel had been more righteous than ‘treacherous Judah’, in that, while following in the ways of Israel, Judah was feigning a response to YHWH that was not genuine. This will then later lead on to the question as to what that would mean for Judah (4.3 ff.), but first the issue must be pressed home, accompanied by a remarkable promise of future hope.

3.6 ‘Moreover YHWH said to me in the days of Josiah the king, “Have you seen what backsliding Israel has done? She went up on every high mountain and under every green tree, and there she played the harlot.”

During the days when Josiah the king was on the throne YHWH, with a view to giving a message to Judah, asked Jeremiah whether he had noted what backsliding Israel had done. She had gone up on every high hill and under every green tree where she had ‘played the harlot’. (Compare 2.20 where the same was then true of Judah). In other words the whole of Israel, apart from the few who had heeded the teaching of the prophets like Hosea and Amos, had been following idolatrous practises.

3.7 “And I said after she had done all these things, ‘She will return to me’, but she did not return, and her treacherous sister Judah saw it.’

But YHWH then informed Jeremiah (speaking anthropomorphically) that He had consoled Himself with the thought that Israel would eventually realise their folly and return to Him. Once they had sated themselves with these things surely they would return! But the truth had turned out to be that they did not return. And not only did they not return but the fact was observed by their treacherous sister Judah (many of whom probably visited the shrines at Bethel and Gilgal for the syncretistic feasts). The description of Judah as ‘treacherous’ (it will be repeated three times) indicates that what He is now saying is really aimed at Judah.

3.8 “And I saw, when, for the very reason that backsliding Israel had committed adultery, I had put her away and given her a certificate of divorce, yet treacherous Judah her sister did not fear, but she also went and played the harlot.”

But although Judah had observed what Israel had done in committing adultery against YHWH, and had noted that as a result YHWH had given to Israel a certificate of divorce (sending her into exile), ‘treacherous Judah’ did not learn from it and become faithful to YHWH, but instead, she also went and ‘played the harlot’. She too committed adultery against YHWH.

3.9 “And it came about that through the lightness of her whoredom (i.e. Israel’s casual attitude towards her whoredom), the land was polluted, and she committed adultery with stones and with trees.’

The result of Israel’s light-hearted attitude towards her ‘whoredom’ (that is, to her seeking to Baal and Asherah through ritual sexual misbehaviour) was that the land was polluted, and ‘she committed adultery with stones and trees’. The reference is seemingly to the fact that the sacred prostitutes with whom they mated represented Baal and Asherah who in turn were represented by stone pillars and wooden images.

3.10 “And yet for all this her treacherous sister Judah has not returned to me with her whole heart, but feignedly (in pretence),” the word of YHWH (neum YHWH).’

And yet even with this vivid example before her, treacherous sister Judah also did not genuinely return to YHWH, but only pretended to do so - and this was stated to be so on ‘the word of YHWH’ (neum YHWH).

3.11 ‘And YHWH said to me, “Backsliding Israel has showed herself more righteous than treacherous Judah.”

Consequently YHWH sums up the situation by declaring that ‘backsliding Israel had showed herself to be more righteous than treacherous Judah’. Better an honest sinner than a hypocrite! And Judah’s failure was made all the worse because they had already had the warning which Israel’s fate should have brought home to them, and because they had experienced the miraculous deliverance of Jerusalem in the time of Hezekiah.. Note the threefold description of Judah as ‘treacherous’ demonstrating the completeness of her treachery.

A Brief Glimpse Of The Future Establishment Of The Everlasting Kingdom (3.12-19).

Having established that Judah was even more guilty than Israel YHWH now breaks into the message of gloom by demonstrating hope for the future for Israel. On the basis of His great mercy He called through Jeremiah for Israel’s return to the land. This was a flash-forward into the future. While at present she was in exile, if she would only admit her backsliding and repent He promises that He will bring her back and will once again be a husband to her (compare the inference in 2.2, and Hosea 1-3). Then He will give to her shepherds according to His own heart who will feed her in knowledge and understanding. And in that day Israel will no more be dependent on the presence of the Ark of the Covenant of YHWH (which was seen by them as the throne of YHWH), nor will they even think of it or miss it, because the whole of Jerusalem will have become (will ‘be called’) ‘The Throne of YHWH’. Then all nations will gather to Jerusalem, and Israel will no longer walk in the stubbornness of their evil hearts, but will rather be one with Judah, something which will be made possible by their looking to YHWH as their Father and truly following Him.

In these words YHWH makes clear His future intentions for His people, and seeks to arouse Judah to jealousy. Initially His words were a call to return accompanied by glowing promises, but when that call failed to achieve its purpose it became a prophetic indication of what the future would hold.

3.12 “Go, and proclaim these words toward the north, and say, ‘Return, you backsliding Israel,’ says YHWH, ‘I will not look in anger on you, for I am merciful,’ says YHWH, ‘I will not keep my anger for ever.’ ”

Jeremiah is commanded to go and ‘proclaim words towards the north’ for it was to the north that Israel had been taken captive (2 Kings 17.6, 23). Such proclamations to a far off people are found regularly in the prophets, for the prophets were acting in the Name of YHWH, and could therefore be sure that their words would eventually be fulfilled because they were His word which went forth from His mouth and would prosper in the way to which He sent it (Isaiah 55.10-13). And this proclamation to Israel was to be that they should return from their backsliding with the assurance that if they did so YHWH would no longer look on them with anger (view their sin with antipathy), which would be as a consequence of His great compassion. As the Merciful One He would not retain His anger for ever.

‘Return you backsliding Israel.’ The Hebrew is emphatic and poignant. Shubah meshubah yisrael (return O turning away Israel’).

3.13 “Only acknowledge your iniquity, that you have transgressed against YHWH your God, and have scattered your ways to strangers under every green tree, and you have not obeyed my voice,” the word of YHWH.’

Nevertheless their return was conditional on their acknowledging their iniquity, and admitting that they had transgressed against YHWH, and had had sexual relationships with (‘scattered their ways to’) strangers under every green tree, thus failing to be obedient to His voice. There could be no return without repentance and a full admission of guilt. This again was ‘the word of YHWH’ (neum YHWH).

3.14-15 “Return, O backsliding children,” says YHWH, “for I am a husband to you, and I will take you one of a city, and two of a family, and I will bring you to Zion, and I will give you shepherds according to my heart, who will feed you with knowledge and understanding.”

So YHWH calls for the return of Israel, His backsliding children in exile, on the grounds that He is their ‘husband’, a word expressing His tender love and concern for them (compare Hosea 1.3). They are not being called back to slavery, but to a loving family relationship. Yet He recognises that all will not return, and He informs them that He will therefore call from among them a remnant, one from a city, two from a family, and will bring them to Zion, and there He would give them shepherds after His own heart who would provide them with true knowledge and understanding. The idea would appear to be in order to arouse Judah to jealousy.

This prophecy was in fact initially fulfilled in that many Israelites would have made their way back to Palestine in ones and twos once Cyrus’s policies had made it possible, and would have united with the men of Judah in re-establishing the land. This is demonstrated by their presence there in the time of Jesus. Initially the shepherds after His own heart would be the later prophets and the later godly rulers like Zerubbabel, but finally they would be Jesus Christ and His Apostles. It was they who would provide true knowledge and understanding. But the final reference, as what follows makes clear, is to the heavenly Zion, for only there could the promises reach their final fulfilment. This is confirmed in Hebrews 11.10-14 where the land to be received by Abraham and his descendants is ‘a heavenly country’, and in the transference of the true Jerusalem from earth to Heaven (Galatians 4.21-31; Hebrews 12.22; Revelation 21-22), something already made clear in Isaiah.

3.16 “And it will come about, when you are multiplied and increased in the land, in those days,” says YHWH, “they will no more say, ‘The ark of the covenant of YHWH’, nor will it come to mind, nor will they remember it, nor will they miss it, nor will it be made any more.”

As always with the prophets, Jeremiah spoke of the coming eternity in terms connected with this earth. God’s promises were to be seen as firmly rooted in reality, and not in some world of the gods beyond the skies. But when Israel/Judah did later multiply and increase in the land it was only once again to sink into failure. That is why in the end the multiplying and increasing will take place in the new Heaven and the new earth (Revelation 7.9), and the land in which they will increase will be ‘the better country’ that Abraham was seeking (Hebrews 11.10-14).

This verse has within it the ring of eternity. In that future day earthly symbols will no longer be required, but will be gone for ever. And that would be true even of the holy ‘Ark of the Covenant of YHWH’ which was seen as YHWH’s earthly throne (and disappeared at the time of the Babylonian captivity). It would neither come to mind, or be remembered or be missed, or have reference made to it, because (as verse 17 makes clear) they would be enjoying something even more glorious, the real presence of YHWH upon His throne in the new Jerusalem where they would walk in His light and see His face (Revelation 21.22-23; 22.3-5). ‘There will be no curse any more, and the throne of God and of the Lamb will be in it --’ (Revelation 22.3), and His people will be there as His bride (compare verse 14, and see Revelation 19.7-10; 21.2).

We must always remember that the prophets as they looked forward saw heavenly realities in terms of this earth. They had no concept of a Heaven beyond to which human beings could go. That was something that had not yet been revealed and was outside the range of their thinking, and it was well that it was so, for had they enunciated such an idea it would immediately have been mixed up in men’s minds with polytheistic ideas about the world of the gods, and have been seen as supporting Baalism. Thus their ideas were firmly rooted in terms of this earth, but would eventually develop into the idea of ‘the new Heaven and the new earth’ (Isaiah 65.17; 2. Peter 3.13; Revelation 21.1). It was there that the promises to Abraham would be fulfilled (Hebrews 11.10-14). For the coming of an everlasting kingdom required an everlasting environment.

As we look back on history we can see how the promises made through the prophets were slowly being fulfilled. Initial fulfilment came in the return of the people of Israel/Judah back to Palestine and the re-establishment of the Davidic rule and of God’s Law. This was then followed, once that Israel had once again failed, by the establishment of the new Israel by Jesus Christ, the son of David (John 15.1-6; Matthew 16.18; 21.43; Galatians 3.29; 6.16; Ephesians 2.11-22; 1 Peter 5.9; 1 Peter 1.1; James 1.1) proclaiming truth and understanding. And that, as Jesus made clear, would achieve its final fulfilment in the new Heaven and the new earth. That is why we are to set our minds on things above and build up treasure in Heaven (Colossians 1.1-3; Matthew 6.19).

3.17 “At that time they will call Jerusalem the throne of YHWH, and all the nations will be gathered to it, to the name of YHWH, to Jerusalem, nor will they walk any more after the stubbornness of their evil heart.”

And at that time there will be a new Jerusalem, a heavenly Jerusalem, which will be called ‘The Throne of YHWH’ (see Revelation 22.3). This was something already clearly depicted by Isaiah 2.2-4; 4.2-6; 11.1-9; 33.20-24; 65.18-25, none of which could be literally fulfilled on this earth. And to this new Jerusalem will be gathered men and women of all nations, gathered to the Name of YHWH, and they will no longer walk after the stubbornness of their own hearts (see Revelation 21.24, 27).

3.18 “In those days the house of Judah will walk with the house of Israel, and they will come together out of the land of the north to the land that I gave for an inheritance to your fathers.”

In that day there will no longer be division and disunity. Israel and Judah will once again be united, and they will come again out of the land of the north to which they had been exiled (so Judah’s exile is already in mind) to the land given as an inheritance to their fathers. This certainly happened when, once Cyrus was on the throne, exiles were allowed to return to their own lands, and the Jews became one people, so much so that by the time of Jesus most could not be sure of their tribal connections, which were lost in antiquity (with the result that those who could make those connections saw themselves as superior to the others). But as previously YHWH’s deliverance would fail to achieve its purpose because of man’s rebellion, with the result that the promises were transferred to the new Heaven and the new earth, to the new land given to their fathers for an inheritance (Hebrews 11.10-14; Revelation 21).

3.19 “And I said, ‘How I will put you among the children, and give you a pleasant land, a goodly heritage of the hosts of the nations!’ and I said, ‘You will call me My Father, and will not turn away from following me.’ ”

YHWH’s intentions for them were good. They would be set among the people of the world (‘among the children’ connects with ‘my Father’ demonstrating that here ‘Father’ has in mind God as the Lord of creation) in a pleasant land, a goodly heritage, one which was either given to them by the hosts of the nations, or one that was outstanding among the hosts of the nations, depending on how we interpret the words.

One point being established here was that God as Creator was the Father of all the people in the world (they were His children), but that the nations as a whole had turned away from Him and had refused to follow Him. Israel were to be different. They were to call Him ‘my Father’, and were to follow Him and walk in obedience to Him (as children were expected to be obedient to their fathers).

And there, He said, ‘You will call Me ‘My Father’ and will not turn away from following Me.’ It is hardly necessary to point out that this was precisely the message that Jesus Christ came to bring, arriving in the land to which they had gathered and laying great emphasis on God as the heavenly Father of His believing people. And those who did respond did not turn away from following Him, even in the most adverse circumstances of severe persecution. But again its final fulfilment awaits the new Heaven and the new earth ‘wherein dwells righteousness’ (2 Peter 3.13), for only there will sin be finally done away.

‘A goodly heritage of the hosts of the nations.’ This is literally ‘a heritage of the beauty of the beauties (tsebi tsibeoth) of the nations’. We could paraphrase as ‘the beautiful heritage outstanding among the beautiful heritages of the nations’, or as ‘the most beautiful heritage among those of the nations’ (Hebrew regularly expressed adjectival thought in genitival phrases. Thus seeing ‘heritage of the beauty’ as signifying ‘beautiful heritage’, and ‘beauty of the beauties’ as signifying ‘very beautiful’). The translation ‘host of the nations’ comes from repointing tsibeoth (beauties) as tsebaoth (hosts)).

Having Given His Glowing Promises YHWH Now Describes The Present Situation Of Israel Which Is In Stark Contrast To The Glowing Picture That He Has Painted (3.20-4.2).

The beautiful vision just revealed of YHWH’s intentions for His people is in deliberate and stark contrast to the reality. For far from turning to Him in repentance Israel are seen as set in their evil ways. They are like a wife who has treacherously deserted her husband, and in their perverted way are weeping and praying on the bare heights to gods who will not profit, because they have forgotten YHWH their God. This may refer to the exiles, or to the remnants who had remained in the land, or to both.

Nevertheless unfailingly He still offers them the opportunity of repentance. They are, however depicted as seeing themselves as beyond repentance, superficially recognising that YHWH is indeed the only Saviour, but being filled with deep shame because their penchant for idolatry (‘the shameful thing’) has resulted in the loss of everything that they had previously possessed, with the result that they feel that they can only lie down in shame and allow their confusion to cover them because of the depths of their sin against YHWH. They feel totally lost and without hope.

But YHWH then promises that if only they will truly come to Him in true repentance, putting away their idols, they can be delivered from their helpless state and become established in YHWH in truth and righteousness and a blessing to the nations. God’s mercy is still being offered to smitten Israel. There is in this a wonderful picture of the continuing graciousness of God towards those who have rejected Him, and to those who backslide. And it includes us, for had it not been for His continuing mercy in the face of our sin, where would we have been?

3.20 “Surely as a wife treacherously departs from her husband, so have you dealt treacherously with me, O house of Israel,” says YHWH.

Israel’s true state is made clear. They have dealt treacherously with God like a wife who has treacherously deserted her husband (which was why they were now in exile). Note therefore that it is not only Judah who are treacherous. It was just that Judah were more treacherous both in their hypocritical double standards and in their ignoring what had happened to Israel.

3.21 “A voice is heard on the bare heights, the weeping and the supplications of the children of Israel, because they have perverted their way, they have forgotten YHWH their God.”

In a vivid picture the truth about them is made clear. On the bare heights (compare 3.2) where they had always gone to meet with their idolatrous gods they are still weeping before them and making supplication to them, and this was clear evidence that they had perverted their way and had forgotten YHWH. They were totally taken up with their idols. Or the idea may be that the remnants of Israel still in the land were weeping there in desperation for their stricken land. Not all of Israel had been taken into exile. A remnant still struggled on in the land.

Some see their weeping as directed at YHWH, but that would hardly have been on the bare heights where the false sanctuaries were, and had they so wept they would have been received back and forgiven.

3.22a “Return (shubu), you backsliding (shubebim) children, I will heal your backslidings (shubethecem).”

So YHWH calls on Israel (this chapter is all about Northern Israel, being held up as an example to Judah) as His backsliding (turning away) children to return back so that He may ‘heal their backslidings (turnings away)’, by forgiving them and restoring them to the true path, and then restoring to them all that they have lost. The term backsliding (turning) includes the thoughts of falling away, turning away from Him, going far from Him and stubborn resistance to YHWH’s call. To bring out the force of the Hebrew we might translate as, ‘Turn back you turning away people, and I will heal your turnings away’.

3.22b-23 “Behold, we are come to you, for you are YHWH our God. Truly in vain is (the help that is looked for) from the hills, the tumult on the mountains. Truly in YHWH our God is the salvation of Israel.”

Israel are then portrayed as ostentatiously and hypocritically acknowledging their folly and coming to Him. In doing so they profess to recognise that YHWH is their true God, and that all their attempts to look for help from the hills and to persuade the gods to act by all their tumultuous rituals and activities had been in vain. They profess to recognise that in truth YHWH alone is their God and is the only One Who can bring about the salvation of Israel. But it was not from the heart. They were simply oscillating in their despair between YHWH and their idols, assuring first one and then the other of their loyalty. (This is paralleled by the way that nations seek God at a time of national crisis with all kinds of expressions of submission, and then subsequently once again forget Him).

The introduction of ‘the help that is looked for’, which is not in the Hebrew, is in order to give the idea behind the literal ‘truly as a lie from the hills is the tumult on the mountains’. This is on the basis of the fact that as they have turned for help to YHWH, it was a recognition that what was from the hills had failed. The omission of words leaving the reader/hearer to fill them in is a feature of ancient Hebrew.

3.24 “But the shameful thing has devoured the labour of our fathers from our youth, their flocks and their herds, their sons and their daughters.”

But then they have to recognise the realities of the situation. They have lost everything. For ‘the shameful thing’ (their idolatrous behaviour) has devoured everything that their fathers had worked for and had produced from their youth. This may signify the centuries of wasted sacrifices, or that now they had lost their flocks and their herds, and many had lost their sons and their daughters, to the invader. And they were in exile among the nations. It had been a bitter price to pay (but brings out how seriously God treats sin, seeing it as no light matter).

3.25 “Let us lie down in our shame, and let our confusion cover us, for we have sinned against YHWH our God, we and our fathers, from our youth even to this day, and we have not obeyed the voice of YHWH our God.”

Thus they feel that they can only lie down in their shame and let their confusion cover them. For they recognise that they have sinned against YHWH their God, both them and their fathers, from their youth (just as they had worked from their youth (verse 24) to build up their herds and flocks while ignoring YHWH) and even to this day. And they had not obeyed YHWH their God. It is a true summary of Israel’s state. But their repentance was not deep enough to genuinely bring them back to Him.

4.1-2 “If you will return, O Israel,” says YHWH, “if you will return to me, and if you will put away your abominations out of my sight, then you will not be removed, and you will swear, ‘As YHWH lives,’ in truth, in justice, and in righteousness, and the nations will bless themselves in him, and in him will they glory.”

But YHWH is ever ready to respond in mercy. He assures them that if they will genuinely turn to Him, and will put away their idols (their ‘abominations’) out of His sight, then once they have returned they will not again be removed. They will then be in a position to swear ‘as YHWH lives’ in truth and justice and righteousness. For having come to Him in repentance they will know Him and His living power, and will know that He is the living God, and will have become established in truth, justice and righteousness as a result of His inworking within them. And the consequence of this will be that the nations will bless themselves in YHWH, and will glory in Him. Israel’s turning to YHWH will result also in the nations coming to Him. This was always the final goal of the prophets. And it found its fulfilment when the remnant from among Israel truly repented and responded to Jesus Christ (Acts 2-12) and as a result proclaimed His truth among the nations.

YHWH Warns Judah That If They Will Not Repent For Them Too Invasion By A Fierce Adversary Is Threatening And Will Undoubtedly Come Because Of Their Sins (4.3-31).

If Judah will not respond to the example provided by Israel, and the glowing picture of hope for the future offered to them, they too will experience invasion and go through a similar experience. They are thus called on to repent accompanied with the warning of what will happen to them if they do not. They will suffer an invasion which will be so dreadful that it calls to mind the vision of a world returned to its original unformed condition. The picture thus drawn is then followed by that of a nation in anguish.

Judah Are Called To Repentance As Well As Israel For They Are Still In Their Land, And, If They Will Only Truly Turn To Him With Genuinely Changed Hearts, Can Still Look Forward To The Future In Hope. The Truth, However, Is That They Will Not Do So With The Result That Destruction Will Come Upon Them Also (4.3-22).

YHWH now turns His attention to Judah. Their position was better than Israel’s because they were still in their land, and so He calls them to true repentance and a true change of heart, warning them that if they do not repent He will bring sudden and certain judgment upon them. And that judgment is then called for and portrayed in the most vivid terms (the boiling cauldron is open from the north - 1.13-14), stirring Jeremiah to upbraid Him for having given His people a wrong impression with His words of peace (this may have in mind the peace that false prophets had promised, seen as with YHWH’s permission, compare 1 Kings 22.23, or it may be because Jeremiah himself had been misled by the prophecy of peace in 3.14-19 and had failed to recognise its long term nature). But nothing can defer the judgment that is coming. It is already determined and the destroyer is on his way. And their world will return to being as empty as it was at the beginning, before God had shaped and formed it. The passage then ends with vivid metaphors of what will come.

A Call To Repent And Have Changed Hearts.

4.3 “For thus says YHWH to the men of Judah and to Jerusalem, ‘Break up your fallow ground, and sow not among thorns.’ ”

YHWH now turns His attention to Judah and Jerusalem, and calls on their inhabitants to ‘break up their fallow ground and not to sow among thorns.’ These words were possibly inspired by YHWH’s words in Hosea, ‘Sow to yourselves in righteousness, reap in mercy, break up your fallow ground’, and if so we can remember that their climax was, ‘then I will come and rain righteousness on you’ (Hosea 10.12), an idea never far away when YHWH calls men to repentance. ‘Fallow ground’ is ground suitable for sowing grain on but not yet ploughed, and it needed to be broken up so that it would receive the seeds, and also so that thorns could be removed from it. But this injunction was not intended as farming advice. The idea was clearly that they must remove the weeds and thorns from their lives and break up the hardness of their hearts so that the word of YHWH might be sown into receptive ground. This spiritual application rather than a literal one is emphasised by the next verse which speaks of spiritual circumcision. YHWH is calling for a deep shake up and softening in their hearts, minds and wills so that they will be receptive to Him. It may well be that Jesus had these words in mind when He preached by means of the parable of the sower (Mark 4.1-9).

4.4

YHWH then tells them that they needed to ‘circumcise themselves to Him’ by removing ‘the foreskin of their hearts’. This may signify:

• 1). That they needed to establish His covenant in their hearts by cutting away the barrier which prevented its work within them, dealing with the stubbornness which was in their hearts ( compare Deuteronomy 10.16; 30.6).
• 2). That they were to cut away the flap of sin and unbelief which prevented YHWH’s light from shining in their hearts (compare Deuteronomy 30.6; Romans 2.29).
• 3). That they were to cut away the sin and corruption that was in their lives (Romans 2.29).

And He warns them that if they do not do so His wrath will go forth like fire, and burn so that none can quench it, as a judgment on them because of the evil of their doings, in other words, because of the wrongness of their daily behaviour. The idea behind unquenchable fire is both of its general and total destructiveness, and of the literal fires that would burn up their lands and cities during the invasion that was coming.

Warning Of The Coming Invasion.

4.5-6

Because He knows that they will not do what He has commanded He now sets the wheels of His judgment in motion. He calls on Jeremiah to warn the people in Judah and Jerusalem to blow the ram’s horn in their land, that is, the war horn which is the signal of approaching danger, and then to send out the call for the people to assemble themselves and seek shelter in the fortified cities. The idea behind this call was that the enemy were approaching so that anyone left out in the open could expect to be killed. That was the reason for having fortified cities, so that all could seek refuge in them when an enemy approached. Note the way that the staccato phrases, ‘Flee for safety’, ‘stay not’, increase the sense of urgency

The call was also to set up a standard (military flag) towards Zion, that is, towards Jerusalem, with the aim of fleeing there for safety behind their standards, or to light signal fires warning people to flee to the shelter of the walls of Jerusalem, the strongest city in the area. Nor were they to hesitate, for YHWH was bringing evil from the north in the shape of Babylonian or Scythian armies, or both (as a result of our sparsity of knowledge about those days opinion is divided), who would cause great destruction in their land.

4.7

This invader would be like a rampant lion who leaves his thicket in search of prey (compare Hosea 5.14; Joel 3.16; Amos 1.2; 3.12), He would be a destroyer of nations, and what was more, in the intent of God he was already on his way (he had broken up is encampment). He has left his own place in order to desolate their land, and to lay waste their cities so that they would become uninhabited. The impending doom on Judah is being made very clear.

Nothing chilled the heart of the shepherd more than the lion that came out of its hiding place with its eyes fixed on the flock, or roaming round seeking what it may devour. But this lion was human, and his prey was Judah. He was ‘the destroyer of nations’.

A Call To Lamentation And Mourning.

4.8

In the face of this threat they are to put on sackcloth, a sign of deep mourning, and are to lament and wail like mourners at a funeral because YHWH’s fierce anger is still directed at them and has not been turned back from them.

4.9

And in that day (made certain by ‘the word of YHWH’) their leaders will perish, while their priests and prophets will be filled with wonder because events are not taking the course that they expected, and because of the awfulness of what they see coming on them. In other words their spiritual leaders, who were supposed to bring God’s will to the people, will instead have been proved to have taught them wrongly, and will have brought great destruction on them.

Jeremiah Upbraids YHWH For Seemingly Having Deceived His People.

4.10 “Then I said, ‘Ah, Lord YHWH! Surely you have greatly deceived this people and Jerusalem, saying, You will have peace, whereas the sword reaches unto the life.”

Jeremiah reacts in astonishment to YHWH’s words. One moment YHWH had appeared to be telling Israel that they would have peace (3.15-19), which surely boded well for Judah. Now He had revealed that the lives of the people of Judah would be exposed to the sword. He was concerned lest YHWH had deceived the people with His seemingly contradictory message. But of course what he was overlooking was that YHWH had stressed that even Josiah’s piety had only obtained peace in his day (2 Kings 22.19-20), and that they could only have permanent peace once they truly repented, something which they patently had not done.

Alternately he may have had the false prophets in mind who proclaimed peace when there was no peace. All around him he saw prophets of YHWH proclaiming peace, with Temple backing. It must have at times been very puzzling. Then Jeremiah is seen as deploring the fact that YHWH has allowed these false prophets to deceive the people (false prophets in YHWH’s eyes, but many would have been seen as legitimate ‘prophets of YHWH’). In that case he is expressing the same puzzlement as we have as we look at the world and wonder why God ‘does not do something about the situation’, and why He allows seemingly sincere men to proclaim false ideas deceiving so many. Why, in other words, does He allow evil to have its way without interfering? We overlook the fact that God is working to a programme that we cannot even begin to understand because we do not know the end from the beginning, nor do we truly understand the complexities of the issues or the problems involved. Either way the words indicate the closeness of the relationship that Jeremiah had with God. He felt able to react towards Him as a friend. God has to be very real to you for you to grumble at Him like this. (Jeremiah’ attitude was very different from that of grumbling atheists. He was concerned for YHWH’s good Name).

YHWH Continues With His Words Of Judgment.

4.11-12 ‘At that time will it be said to this people and to Jerusalem, “A hot wind from the bare heights in the wilderness toward the daughter of my people, not to winnow, nor to cleanse, a full wind from these will come for me (i.e. ‘on my behalf’), now will I also utter judgments against them.”

YHWH continues with His words of judgment. The people will be informed of a harsh, burning wind (‘a clear wind’) coming towards them from the bare heights in the wilderness, not a wind which will be beneficial, that is, will winnow (blow away the chaff from the wheat at the threshingfloor) or cleanse, but a wind of judgment, fulfilling His words of judgments against them. The east wind coming in from the desert was renowned for its burning heat and almost unbearable effects. Note that the burning wind comes from the very same ‘bare heights’ where they had worshipped their idols (3.2).

There is an ominous finality about these words. The day for chastisement is over, the day of winnowing and cleansing has gone, now only final judgment awaits.

4.13 ‘Behold, he will come up as clouds, and his chariots will be as the whirlwind, his horses are swifter than eagles. Woe to us! for we are ruined.’

Jeremiah picks up on YHWH’s words, recognising that they spell doom. ‘Behold,’ he says, ‘he will come as clouds, and his chariots as a whirlwind, and with his horses swifter than eagles.’ The ‘he’ may be referring to YHWH as the bringer of the judgments, or alternatively to the one who will command those forces on YHWH’s behalf. The clouds express the huge size of his forces, the whirlwind the speed and destructive capacity of his chariots, and the horses, descending like eagles, emphasise the rapidity with which it will all happen (compare here Deuteronomy 28.49 and 2 Samuel 1.23). But the final words reveal the effect of these ideas on Jeremiah, for he cries out, ‘woe to us for we are ruined!’ He recognises that there was no hope. We can compare here the similar cry of Isaiah, ‘Woe is me, for I am undone’, when faced up with the awful holiness of YHWH (Isaiah 6.5).

A Further Call To Repent And Be Saved.

4.14 ‘O Jerusalem, wash your heart from wickedness, that you may be saved. How long will your evil thoughts lodge within you?’

YHWH now renews His call to Jerusalem to repent. There could still be hope if only they would repent. And He calls on them to remove the iniquity from their hearts in order that they might be saved from the coming judgments, asking them how long they will allow their evil thoughts to lodge within them. Note that it was the fact that their evil thoughts did not just come to them, for all at times experience such evil thoughts, but also were allowed to lodge within them that lay at the root of the problem. Continuing sin is unforgivable sin.

For the idea of washing the heart as indicating turning from sin compare Isaiah 1.16, ‘wash yourselves, make yourselves clean, put away the evil of your doings from before My eyes, cease to do evil, learn to do well, seek justice, correct oppression, defend the fatherless, plead for the widow.’ In other words it indicated turning to Him and obeying His covenant.

The Time Of The Invasion Approaches.

4.15

Dan was on the far northern borders of what had been Israel. The hills of Ephraim bordered on Judah. And from these border posts came the voice of warning to Jerusalem to prepare itself, no doubt via swift horsemen. Note the increasing tension, first ‘declares’ and then ‘proclaims, publishes’. There is here, therefore, a pointer to judgment slowly approaching from the north, first affecting Dan, and then, as it advanced, reaching the hills of Ephraim. God’s judgment is seen as advancing on Jerusalem. It is almost there.

The word for ‘evil, affliction, emptiness’ is that same as that for ‘vanity, worship of what is vain’. Awen will come on them come because of their awen. The country will be made empty because of the emptiness of their worship. The prophets had altered the name of Bethel (house of God) to Beth-awen (house of emptiness and of what was vain) for the same reason

4.16

As we have already seen all nations were intended to enjoy the blessing of YHWH because of the testimony of the people of Israel/Judah (compare 3.17). Such nations are therefore here seen as very interested in anything that concerns Judah. But Judah has been revealed to be faithless, and therefore the nations will make their declaration against them, they are exhorted to (if we parallel with ‘give out their voice against the cities of Judah’) ‘publish against Jerusalem’. Instead of exalting her they are to hold her up to shame because she has failed to be obedient to YHWH. Alternately ‘publish against Jerusalem’ may parallel the first line ‘make you mention to the nations’, indicating a parallel action. And even those who come from a far country will give out their voices against the cities of Judah, declaring them worthy of the judgments that are coming on them. The ‘watchers’ here may be Babylonian scouts surveying ahead for the prospective invasion, or they may be spies who constantly reported back to Nebuchadnezzar what was happening in Palestine, or they may indicate the watching of the besiegers of the cities as they wait for the cities to fall (such watching was enough to chill the heart). Or the term may simply indicate those who watch as the nations were watching, waiting to see what would happen next, their coming from a far country indicating the deep interest of all nations concerning what is happening in Jerusalem. But whichever they are their verdict is against Judah.

4.17

The ‘keepers of the field’ were the local watchmen who watched over the unfenced fields and vineyards, partly in order to prevent theft, and partly in order to keep an eye on the depredations of wild beasts. So these ‘watchers of Jerusalem’ were similarly watching Jerusalem, and have given a verdict against her, because they are witnesses to the fact that she has been rebellious against YHWH, because she bears no fruit. And this is ‘the word of YHWH’ (neum YHWH).

Alternately the ‘keepers of the field’ may be indicating the siege battalions that are to gather round Jerusalem, watching and waiting until her downfall becomes a reality.

The Reason For The Coming Judgment.

4.18

And all this was true of Judah and Jerusalem because of their evil ways and doings. It was their evil ways and doings which had bought for her the attention of the nations, and even the nations were appalled at what they saw. For their ways and doings were epitomes of wickedness, a wickedness that was bitter and reached to their very heart.

Jeremiah’s Anguish At The Situation.

4.19

At what he has seen and at the sound of the ram’s horn declaring war on Judah and Jerusalem Jeremiah is cut to the heart. His tender heart can hardly bear what it means. He is filled with anguish, and pained right to his heart (literally ‘at the walls of my heart’). His heart is disquieted, and he cannot keep silent, because he knows exactly what the war horn is going to mean, destruction upon his people.

‘My anguish, my anguish.’ Literally, ‘my bowels (intestines), my bowels’ in the same way as we speak of being affected by distress in the pit of our stomachs.

4.20-21

The dire situation is vividly brought out here. The cry is, ‘destruction upon destruction’ (‘breaking up upon breaking up, crash upon crash’), because the whole land is laid waste. And the end will come suddenly. Their homes will be destroyed (‘tents’ being a metaphor for homes, as often, although many possibly still lived in tents), and their curtains (the curtains of their tents and those acting as dividers in their homes) will be torn down ‘in a moment’ as the invaders loot their houses and tents. And the final two lines indicate the sad cry that makes clear that the end is near. How much longer will their standard keep flying to hearten the defenders, how long will the sound of the ram’s horn organising the defence still be heard? For when the standard ceases flying, and the ram’s horn ceases sounding, it will be the indication that all is over.

It is worth comparing verse 19 line by line with verses 20-21, on the one hand the anguish of the prophet (‘my anguish, my anguish’), on the other the certainty of the destruction (‘destruction upon destruction’). Note also the repetition of ‘the sound of the ram’s horn’, first causing anguish and then indicating the end.

YHWH’s Charge Against His People.

4.22

And we now have the full explanation of why all this has come upon them. It is because they have been foolish in not knowing YHWH (compare Psalm 14.1) and have instead preferred no-gods, they have been mindless because they are lacking in true understanding. It is because they have not understood and received the truth that they are subtle when it comes to doing evil, and yet totally lacking in a knowledge of what is good and of doing it. And with such people what could God do?

We are reminded here of the words of Job, ‘The fear of YHWH, that is wisdom, and to depart from evil, that is understanding’ (Job 28.28). Note the importance of the fact that true understanding results in departure from evil. That is the difference between true faith based on true understanding, which is the faith that saves, and an academic faith based only on intellectual understanding, which does not save (see John 2.23-25; James 2.19-20).

Jeremiah’s Vision Of The Aftermath Of The Invasion (4.23-31).

In chilling tones Jeremiah now pictures the land after its destruction, as he, as it were, looks around and sees all the devastation wrought by it. It would be as though the whole of the heavens and earth were affected, the earth waste and void (tohu wa bohu) as it had been before God worked on it after the initial creation (Genesis 1.2), the heavens devoid of light. It would be as though God’s fashioning of the world after creation had never happened. The mountains and hills would be unstable, the land would be devoid of human life, and even the birds would sing there no more. There would just be empty silence. What had once been fruitful land would now be a desert, and all the cities would be ghost towns, crumbling, empty reminders of what had been. And all this ‘at the presence of YHWH and before His fierce anger’.

And it would be YHWH Who would have done it because of His antipathy to their sin. Nevertheless it was not really to be the end of all things, for it was not YHWH’s intention to make a full end. The indication is that one day the land would rise again. But before that happened the invasion must take place and there would be the blackness of deep mourning, experienced even by the earth and the heavens themselves. Before the advancing armies the people would flee, hiding in thickets and in the mountains and deserting their cities, and there would be no avoiding it. All attempts to tart themselves up and make themselves presentable once this had happened would fail. Their anguish would be like that of a woman bearing her first child who, gasping for breath, discovers that she has to endure unbelievable pain. And as they endured they would cry, ‘Woe is me now, for my soul faints before the murderers.’ They would be looking death in the eyes.

In order to gain the full impact, before commenting on the detail we present the poem as a whole:

4.23

The picture is of creation in Genesis 1.2 before God had brought it into shape. There ‘waste and void’ (tohu wa bohu) had indicated total formlessness and emptiness, and it would be the same again. And just as then there had been no light, so it would be again. It is not, of course, to be taken literally, but as indicating how the land would have been emptied of all that gave it shape, remaining like an empty mass bathed in total darkness with no light at all penetrating through.

4.24

The thought here is that even the mountains and hills, those permanent reminders of the solidity of the earth, would instead of being solid, be shaking and moving. An earthquake may be partly in mind, but the idea is more basic than that. It is an indication that the very foundations of creation would be being shaken.

4.25

The land is pictured as devoid of all life, as it had indeed been at the beginning before the birds were created and man had come on the scene. Now also the landscape would be deserted, harbouring neither man nor bird. There would be the unearthly stillness of total lifelessness.

4.26a

What had once been a fruitful land which had delighted the eye of man, would now be an empty desert, devoid of cultivation. And what had once been proud cities filled with life, would have become empty ruins, their crumbling stones testifying both to what had been, and to what was now because of man’s sinfulness.

4.26b ‘At the presence of YHWH, and before his fierce anger.’

And all this would be because the One Whom they had despised and forsaken would have come there and demonstrated His presence, and His antipathy against sin. Speaking of God’s ‘fierce anger’ is, of course anthropomorphic language. It is seeing God in man’s terms. What is really in mind is His antipathy against sin, the fact that He, as it were, recoils in horror before it because He knows it for what it really is, and will necessarily deal with it accordingly. It is only we who treat sin lightly. But when we do we would do well to consider the picture just described which brings out the consequences of sin and the reality of God’s hatred of it.

4.27 ‘For thus says YHWH, “The whole land will be a desolation, yet will I not make a full end.”

Yet even in the midst of the picture of desolation YHWH offers hope. He promises that He will not make a full end. Out of the devastation and the ruins Israel would rise again, and, even though Jeremiah did not at the time know it, one day on that very ground would walk the Son of God Himself bringing salvation to all who trust in Him.

This promise that He would not make a full end will be repeated again in one way or another (e.g. 5.1, 18; 30.11; 46.28; compare Leviticus 26.44; Amos 9.8; Isaiah 6.13; 10.21), and it firmly emphasises hope for the future once the severe chastisement is over in accordance with Leviticus 26.44-45; Deuteronomy 30.1-10. It is an assurance that while His judgment will be severe it will not be terminal.

4.28

But let them not therefore be in doubt of God’s intentions, or think that He would be slack concerning them. All that He had warned of would come about, so that even the earth and the heavens themselves would be steeped in mourning. The earth would mourn at what was to happen, and the heavens would be black, like the black worn by mourners, because YHWH had declared that it would happen, and because He had purposed it. Thus it was sure and certain. Nor would He change His mind or turn back from it. It is a reminder that the purposes of God, both good and bad, are sure, so that nothing will prevent their occurrence, and that while there are times when men wish it were otherwise, in the end it is for the good of His people.

The blackness of the heavens may have in mind its being covered with a shroud of clouds in the midst of a severe storm, compare 1 Kings 19.45, thus making the earth dark even while it was still day, but the main thought behind these words is of the deep mourning of the earth and the heavens at the awfulness of what was to happen.

4.29

Jeremiah now takes over the commentary, declaring what will happen in more prosaic terms. At the sound of the approaching horsemen and bowmen the people in the cities will flee (such horsemen and bowmen were regularly depicted on inscriptions). They will seek to hide in the thickets, they will clamber desperately up the rocks seeking for hiding places (compare 1 Sam 13.6, ‘the people hid themselves in caves, and in thickets, and in rocks, and in holds, and in pits’). Every city will be forsaken. Not a man will dwell in them. This will not be just an invasion by an invading army seeking tribute. It has in mind a full end for the time being because of Judah’s treachery (even though God will not finally allow it to be so).

4.30

He then asks them to consider the true position. He pictures Judah and Jerusalem as seeking to make themselves acceptable to their ‘lovers’, those whom they had ‘courted’ among the nations. In the wreck of what has happened to them they are seen as seeking desperately to beautify themselves with gorgeous clothing (possibly to be seen as that of expensive prostitutes, but compare 2 Samuel 1.24), and covering themselves with their cosmetics and jewellery and make up, in a fervent attempt to make themselves ‘loved’, but it is an attempt which will fail because their lovers no longer want them, they only seek their lives. All their political manoeuvrings will have proved to have been in vain. All attempts to ingratiate themselves will have failed.

Even today the world will go to all kinds of desperate measures in order to make themselves acceptable, but in the end it is all a sham and in vain. They need to recognise that there is only one love that is worth seeking, and can be relied on, and that is the sure and certain love of God, and that there is only one way to come to Him, and that is with total openness of heart, trusting in the shed blood of our Lord Jesus Christ for our salvation.

The blackening or enlarging of the eyes with antimony has been a feature of many centuries and is still practised in the Middle East today.

4.31

Jeremiah closes this description of God’s judgment by picturing Jerusalem (the daughter of Zion) as being like a woman in labour who is producing her first child, with the knowledge that it will be murdered as soon as it is born. The emphasis is thus not on the gladness of the event, but on the suffering that she has to endure (only ever appreciated by women who have endured it), and her desperation in view of the situation lying ahead. She is seen as gasping for breath, and desperately stretching out her hands in a plea for help while crying ‘woe is me’, because in spite of all that she has had to endure she knows that it has all been in vain. And her soul is fainting within her because her murderers, and the murderers of her child, are approaching whilst she herself, though wracked with pain, spreads out her hands in despair but can do nothing about it. It is a picture of Jerusalem’s hopelessness and suffering in the face of what is to come.

YHWH Presents The Reasons Why The Invasion Is Necessary (5.1-31).

Invasion is seen as necessary because there are no righteous people in Jerusalem, and they are full of adultery (both spiritual and physical), and have grown fat and sleek, whilst at the same time they also appear to be unaware of Who YHWH is. Furthermore, what is worse is that their prophets and priests, who should have guided them into the truth, are untrustworthy.

YHWH Gives His Reasons Why Jerusalem Will Not Be Pardoned And Jeremiah Makes A Vain Search For A Righteous Man (5.1-9).

YHWH now vindicates His decision to bring inevitable judgment. He assures Jeremiah that if he can produce but one person in Jerusalem who does what is right and genuinely seeks truth He will pardon Jerusalem. In response Jeremiah admits that in spite of YHWH’s efforts they have all refused to respond. Then he begins his search for a righteous and true man, and finally convinced that such is not to be found among the common people he determines to look among the great men, for, he says, they surely know the way of YHWH and the Law of God. But even there he has to admit failure. As a result he recognises that it is reasonable that they be subjected to the curse of a surfeit of wild beasts (Leviticus 26.22).

YHWH then points out why He cannot pardon them. It is because they have forsaken Him and sworn by those who are no-gods, and as a result have indulged excessively in immoral behaviour. Consequently He is going to have to visit them in judgment because they are the very kind of people on Whom He must be avenged.

5.1

YHWH challenges Jeremiah and his small group of disciples (‘you’ - plural) to search throughout Jerusalem in order to discover whether they can find one single person, either in its narrow streets or in its town squares (its broad places), who walks in righteousness and genuinely seeks truth. And He promises that if they can find just one (presumably outside of Jeremiah’s own circle of disciples) He will pardon Jerusalem. It is being made clear that things had reached a very low ebb spiritually. It was an indication of just how very few righteous people there were I Jeremiah’s day. In Elijah’s time there had been seven thousand men who had not bowed the knee to Baal (1 Kings 19.18). How Jeremiah must have envied him so many. In Isaiah’s day there had been a small group of disciples (Isaiah 8.16). We can compare this with YHWH’s promise to Abraham that if he found ten righteous men in Sodom He would withhold His judgment from them (Genesis 18.32). It is a firm reminder of the prevalence of sin and unbelief in the days of Jeremiah. It would take the Exile to bring some of them to their senses, and it helps to explain why YHWH had to be so severe with Judah.

5.2 “And though they say, ‘As YHWH lives’, surely they swear falsely.”

One evidence of their depravity was that they were able to swear ‘as YHWH lives’, no doubt very brazenly, while all the time they were swearing falsely and perverting justice. In other words they were treating the Name of YHWH as though He had no knowledge of what they were doing, or as if He counted for nothing.

5.3 ‘O YHWH, do not your eyes look on truth? You have stricken them, but they were not grieved, you have consumed them, but they have refused to receive correction, they have made their faces harder than a rock, they have refused to return.’

Jeremiah then confirmed that what YHWH set His eyes on, was also what was true, and that He was quite right in what He had said. And this had been proved with Judah by the fact that when YHWH had chastened them they were not grieved, a sign of their hardened consciences. Furthermore even when He had consumed some of their number they had refused to receive correction. In other words whatever He had done they had made their faces harder than rock, and had refused to return to Him no matter what He did.

5.4 ‘Then I said, “Surely these are poor, they are foolish, for they do not know the way of YHWH, nor the law of their God.”

Then Jeremiah got to thinking. Perhaps the reason why these people had not responded was because they were the ‘poor and foolish’ who did not know the way of YHWH or the Law of God. In other words that their sin and lack of response might be due to their ignorance of YHWH’s requirements.

5.5 “I will get myself to the great men, and will speak to them, for they know the way of YHWH, and the law of their God.” But these with one accord have broken the yoke, and burst the bonds.’

So he decided that he would go to the great men, and speak to them. Surely they would know the way of YHWH and the Law of their God. But he found that with one accord they had deliberately taken off the yoke of YHWH, and had burst what they considered to be the bonds of the Law of their God. They had wanted to be free of any restraint, and had thrown off YHWH’s Lordship.

5.6 ‘For which reason a lion out of the forest will slay them, a wolf of the evenings (or ‘of the plains’) will destroy them, a leopard will watch against their cities, every one who goes out from there will be torn in pieces, because their transgressions are many, and their backslidings are increased.’

Because of their proven hardness of heart YHWH would remove His protection from them. And this would result in an infestation of the land by wild beasts, in accordance with the curse found in Leviticus 26.22, which in itself would, if they did not repent, be a preliminary to invasion, subjection to the sword, terrible siege conditions and their final exclusion from the land (Leviticus 26.23-33). This was therefore a signal of what was to come.

Wild beasts were a constant problem in Palestine in those days, as lions, wolves and leopards roved the land, something that would be especially prevalent when conditions resulted in the land being unattended (compare 2 Kings 17.25) as would often happen in turbulent times. Note how the wild beasts are to be found everywhere, in the forests (of which there were still many), in the plains (rather than ‘evenings’, as it is paralleled with ‘forests’) and lurking by the wayside. Thus because of the increase of their transgressions and backslidings (obstinacy) many would be torn by wild animals (Leviticus 26.22). But the wild beasts are but a prelude to other wild beasts consisting of human armies which will also hunt them down.

The Reason Why YHWH Cannot Pardon Them.

5.7a “How can I pardon you? Your children have forsaken me, and sworn by those who are no gods.”

YHWH then takes up the conversation asking how He can possibly pardon them when their children have forsaken Him and instead of swearing ‘as YHWH lives’ have sworn by those who do not live and are no-gods.

5.7b-8 “When I had fed them to the full, they committed adultery, and assembled themselves in troops at the harlots’ house. They were as fed horses roaming at large, every one neighed after his neighbour’s wife.”

Furthermore when He had given them full stomachs they committed adultery and went ‘in troops’ to frequent the houses of prostitutes, the singular representing each harlot’s house. They were like well-fed horses, roaming around at large, neighing for their neighbour’s wife. Prostitution and rampant sex were prominent parts of Canaanite religion as the idea was that by indulging in open sex before the gods they encouraged the fertility gods to give them fertile fields. But it was strictly contrary to the Law of YHWH.

Others see ‘the harlot’s house’ as having in mind what they had made of the Temple. They had turned it from being the house of YHWH into the house of Asherah with her train of cult prostitutes

5.9 “Shall I not visit for these things?” says YHWH, ‘and shall not my soul be avenged on such a nation as this?”

YHWH’s conclusion was that He had no choice but to visit them in judgment, and, with His soul stirred by their sinfulness, to be ‘avenged’ on them for their sin and unfaithfulness. Notice how this refrain is repeated again in verse 29, bringing out the unity of the section, and emphasising the certainty of the judgment.

YHWH Calls On His Champion, Whose Great Might He Makes Clear, In Order That His Forces Might Denude Judah Because Of Their Treachery Towards Him (5.10-19).

The instrument of YHWH’s judgment is called on to scale the wall of YHWH’s vineyard and destroy the vine by de-branching it, but not to make a full end. The stump must be left (compare Isaiah 6.13) so that it may eventually grow again. This is because they have dealt very treacherously with Him, and have even denied Him, crowing that no evil would come on them. YHWH will, therefore, respond by making their prophets windbags rather than men of the Spirit, so that they will not have YHWH’s words. In contrast His words in Jeremiah will be a fire, and the people will be wood, so that they will be devoured. For He is bringing from afar a mighty and ancient nation of foreign tongue, whose quivers are an open sepulchre (especially deadly and easy to fall into) and who are all mighty men. They will devour everything and bring down their cities. And yet even in those days YHWH will still not make a full end.

5.10 ‘Go you up on her walls, and destroy, but do not make a full end. Take away her branches (or ‘tendrils’), for they are not YHWH’s.’

Once again YHWH’s people are likened to a failing vine (compare 2.21; 6.9; Isaiah 5.1-7) and YHWH calls on His chosen champion (presumably Nebuchadnezzar) to climb the walls or vine terraces of His Vineyard in order to denude the vine of branches, because the branches are not YHWH’s. They are failing to produce the required fruit (compare 2.21 where Israel/Judah were pictured as a degenerate vine, and 6.9 where they are to be gleaned as a vine). But he is not to make a full end, because YHWH has future plans for His people.

The word translated ‘walls’ means something firm and strong and may here signify ‘vine terraces’.

5.11 “For the house of Israel and the house of Judah have dealt very treacherously against me,” the word of YHWH.’

The reason for His call is that both Israel and Judah have dealt very treacherously against Him. Note how YHWH still has both in mind. He has not forgotten Israel. And this verdict is revealed as certain because it is ‘the word of YHWH (neum YHWH).’

5.12 “They have denied YHWH, and said, ‘It is “not he”, nor will evil come upon us, nor will we see sword nor famine.’ ”

Their treachery lies in the fact that they have denied Him and said, ‘Lo hu‘.’ (‘Not He’), thereby denying His overlordship, and His power to harm them. They no longer see Him as their ‘I am’. Thus they boast that no evil will come on them, and that they will see neither sword nor famine, because YHWH is powerless to bring it about.

5.13 ‘And the prophets will become wind, and the word is not in them. Thus will it be done to them.’

Consequently in return YHWH promises that their prophets will become mere purveyors of wind (ruach = ‘wind, spirit, breath’), without receiving His word, rather than true men of the Spirit. For this is what YHWH will do to them.

5.14 ‘For which reason YHWH, the God of hosts, says, “Because you speak this word, behold, I will make my words in your mouth fire, and this people wood, and it will devour them.”

In contrast, because of this, YHWH God of Hosts (YHWH Elohe Tsebaoth, a powerful description first found in 2.19, with Hosts signifying all the hosts both of heaven and earth, including sun, moon and stars) will make the words of Jeremiah, who does speak His word, like a fire, and He will make the people wood, so that they may be devoured by the results of his fiery word as the judgments that he prophesies come about.

5.15 “Lo, I will bring a nation on you from far, O house of Israel,” says YHWH, “it is a mighty nation, it is an ancient nation, a nation whose language you do not know, nor understand what they say.”

For the result of Jeremiah’s words will be the coming of a mighty and ancient nation from afar, speaking a strange language, in accordance with the words of Moses (compare Deuteronomy 28.49), because they have broken the covenant. Babylon was both a mighty nation and an ancient nation, and by Judah’s standards did come ‘from far’ (compare Isaiah 39.3). Note that Judah is here referred to as ‘the house of Israel’, for Judah now included many refugees from Israel. To the prophets both were one. And a similar judgment had already come on Israel, as a prototype of what would happen to Judah. Both would suffer in the same way under the name of ‘the house of Israel’, because both were guilty in the same way. (Of course by this time Judah was a mixture of the twelve tribes due both to refugees from Israel, and to those from Israel who had chosen to settle there because it housed the Temple and the Ark).

5.16 “Their quiver is an open sepulchre, they are all mighty men.”

The quivers of the bowmen of YHWH’s champion (Nebuchadnezzar, His servant - 27.6), which have mouths wide open at the top, are likened to an open sepulchre into which a man can easily fall, never to rise again. They are an invitation to death because of the deadly arrows that they contain. Furthermore all His champion’s men are equally champions (mighty men), they are powerful warriors who will put Judah to shame.

5.17 “And it will eat up your harvest and your bread, they will eat up your sons and your daughters, it will eat up your flocks and your herds, it will eat up your vines and your fig-trees, they will beat down your fortified cities, in which you trust, with the sword.”

And those mighty warriors (‘it’ signifying the whole mighty nation, they signifying the mighty warriors) would eat up their harvest and their bread, and their sons and their daughters (compare 3.24), and their flocks and herds (compare 3.24), and their vines and fig trees. All that they had laboured for would be swallowed up by strangers (3.24). And with the sword these mighty warriors would beat down their fortified cities in which they trusted for refuge. For from such forces there could be no refuge.

To ‘eat up’ people was to slaughter them, partaking in their death, a similar usage being found in Psalm 14.4; 53.4; Isaiah 49.26; Micah 3.3. It was the Jewish symbolism utilised by Jesus in John 6.51-58 and in the Lord’s Supper where it indicated partaking in His death.

5.18 “But even in those days,” says YHWH, “I will not make a full end with you.”

And yet even in those days YHWH would not make a full end. Devastating though the invasion and exile would be, it would not be final. For YHWH remembered His promises to their forefathers (e.g. Genesis 12.3), and His assurances given through Moses (Leviticus 26.45; Deuteronomy 30.1-10). One day Israel would rise again.

5.19 ‘And it will come about that when you shall say, “Why has YHWH our God done all these things unto us?” Then you will say to them, “In the same way as you have forsaken me, and served foreign gods in your land, so will you serve strangers in a land that is not yours.”

And when the people ask themselves the question, “Why has YHWH our God done all these things unto us?” The answer will be that it is because they have forsaken YHWH and have served other gods in their land, and as a consequence will now have to serve strangers (foreigners) in a land which is not theirs (which clearly indicates that here at least the Babylonians are in mind). Notice the parallel in that because in their own land they served ‘strange’ gods, in a land that is not theirs they will serve ‘strangers’ (although the comparison is in the sense, for the Hebrew root is different). If they love ‘strangers’ so much they can have them in abundance.

YHWH Asks His People Why In View Of His Clearly Revealed Power They Do Not Fear Him, And Concludes That It Is Because They Are Revolutionaries And Rebels, Caught Up In Sin (5.20-30).

YHWH addresses His people as foolish and lacking in understanding, and as those who can neither see nor hear, and asks them whether or not they have considered His control of the mighty seas, and of the regular seasons. Do not these things awaken in them a reverent awe (‘fear’). Being unused to the sea it was something that most people in Israel feared, for they saw it as untamed and unreliable. And yet, YHWH points out, He is able to control it and keep it within bounds. But how different is the case with His people. Because they do not fear Him they are in contrast to the sea (which knows its Master) wholly uncontrollable and constantly stepping over their bounds. Nor do they stop and ask themselves Who controls the seasons that ensure good harvests? And this is because they are so steeped in their iniquities and their sins. But let them beware for He will not overlook what they are. He will visit them because of their openly revealed sinfulness, and will be avenged n them for their unfaithfulness.

5.20

Jeremiah and his small band of disciples must declare His message to all YHWH’s people. The parallel of Jacob with Judah is a reminder of the fact that Judah now represents Israel, and indeed has many from the tribes of Israel living among them. In the prophet’s eyes they are all one, all God’s people. Alternately the idea of ‘house of’ may be that it has also to be published among Israel in exile.

5.21

He summarises the way in which He views them. They are foolish and lacking in understanding, and although they have eyes their vision is dimmed, and although they have ears their hearing is limited. That is because they have become so hardened, overlooking Who He is. This is a regular description of the unbelieving in Israel and Judah. Compare Isaiah 6.9-10; Ezekiel 12.2; Matthew 13.14. Note that He does not call them ‘My people’, for they have become strangers to Him.

5.22

The question as to why they do not ‘fear Him’ as they should (with ME being emphasised as being placed first) is asked twice in two different ways in terms of Himself and of His presence. Firstly it is as the controller of the mighty seas, (which did cause them to tremble), which could theoretically overwhelm them at any time, and secondly as the controller of the seasons on which their lives depended (verse 24). In other words they responded neither to His revealed power or His great provision. Paradoxically they trembled at the seas, but not at the Controller of the seas.

The people of Israel were unused to the sea and saw it mainly from a distance as a powerful uncontrollable force, ever seeking to break in on the land, but at the last moment always turned back. ‘Should they not then fear the One Who controls the sea, and fixes its bounds?’ He asks. ‘Should they not tremble at the Presence of the One Who establishes its boundaries however much its waves may roar and toss?’ For whatever commotion the sea may cause, it cannot pass over the limits that He puts upon it. They are unable to prevail against Him. But they should recognise the fact that were He to withdraw His hand the seas would rise and flood the land and they would all perish, as had happened so long ago in the days of Noah. It was only because of His firm covenant, guaranteed by the rainbow, that they could be sure it would not be so. Did this not give them pause for thought?

5.23

But how different it is with ‘this people’. Unlike the sea their hearts are full of stubbornness as they constantly revolt against Him and rebel (compare Deuteronomy 21.18, 20 where the same words are used), whilst they constantly step over the boundaries that He has set by ignoring His covenant. That is why as a result of their stubbornness they have turned away and gone from Him, forgetting how much they owe Him.

5.24

Nor does His love, revealed in His control over the benefits that they receive, move them. They do not say in their hearts, ‘Let us reverently love YHWH our God Who gives us rain in its season, and Who ensures for us the seven sevens of harvest, the period between Unleavened Bread and Pentecost (Sevens). They fail to recognise His loving provision for them and His preservation of the harvest pattern, with everything taking place in due order.

While rain came at different times in the winter months the former rains were the rains which came in October/November in order to prepare the ground for sowing, and the latter rains were those which came in March/April watering the harvest. This idea of the former and latter rains is taken from Deuteronomy 11.11.14. The period between the Feast of Unleavened Bread and the Feast of Sevens was the period of harvesting and developing further crops. All this was necessary if they were to enjoy the full fruitfulness of the fields, and yet they had overlooked the fact that it was He Who had made such provision for them (and had instead imputed it to Baal and his wanton sister Anath).

So both His control of the raging seas, and His control of the seasons should have demonstrated to them Who and What He was, but it has not because they are blind in their sins.

5.25

And the reason that they were at this time suffering poor harvests was because of their iniquities and their sins, their twistedness and their failures to come up to scratch, which had turned away God’s provision and had caused Him to withhold what was good from them.

5.26-27

YHWH then expands in more detail about their sins. Among His people are wicked men who set traps and snares, lying in wait like fowlers (bird-catchers), setting traps and catching out innocent people. The idea includes businessmen who overcharge, or short change, or con people into buying what they do not need; investment advisers who are thinking only of their commission; local builders who do a shabby job, or persuade people to have unnecessary work done, or who grossly overcharge; and thieves and robbers who steal what they have no right to. All are known to God Who will repay. These are just a few examples of man’s trickery and ‘inhumanity to man’. And as a result of their deceit they have become wealthy and important, for wealth buys a certain type of ‘greatness’.

‘He watches’ brings out the individual responsibility of each one, ‘they set a trap’ emphasises their combined responsibility.

The ‘cage full of birds’ is of course the result of their successful snaring, bearing evidence to what they are. But it is really a cage full, not of success but of deceit. All their possessions in their houses cry out that they are dishonest cheats and evil men.

5.28

As a result of their activities these people grow fat and sleek, and instead of shining with goodness and good works (Matthew 5.16) they ‘shine’ with evil, their oiled locks and faces merely portraying their greed and dishonesty. They surpass each other in deeds of wickedness. They have no regard for those who have no protectors or those who are in greatest need. They are the very opposite of those whose concern is for the fatherless, and who do seek to ensure fairness and justice. The widow, and the fatherless, and the stranger were always of great concern to YHWH because of their helpless situation, and lack of compassion towards them, and especially cheating them, were always seen by Him as heinous crimes.

5.29

The refrain from verse 9 is again repeated, doubly stressing its warning note. Do they not recognise that this is why YHWH is about to visit their land in judgment? Do they not realise that YHWH will be avenged for the way in which they have broken His covenant and abused the weak and helpless? Do they really think that such a nation will be allowed to get away with how they are behaving? There is in this a warning for us all. Because God is forgiving and merciful we too can begin to think that we can get away with our failures and our hypocrisy. But we never will, for while we may be forgiven there will always be a price to pay in one way or another. We will find that we need to be chastised, and we will lose much of the reward that could have been ours.

5.30

And these problems are not limited to a few. The whole of Judah is seen to be affected. For what seems to Jeremiah both terrible and horrible (a root used later in 29.17 of the state of rotting, inedible figs) is the fact that the prophets are prophesying falsely as men-pleasers (compare 6.14; 20.6; 23.25; 27.15; 29.9), the priests are going along with it because what the prophets are teaching is the basis on which their authority rests (compare 1 Chronicles 25.2ff., 2 Chronicles 23.18), and the people love it because the prophets are prophesying what they want to hear (compare Amos 4.5). All are submitting to lies and ignoring the truth because in one way or another it suits them. But what they should be asking themselves is what they will do when the truth is revealed and judgment comes? That is a question that they have no answer to.

In View Of Judah’s Failure To Respond To His Warnings YHWH Stresses That The Invasion Is Now Imminent (6.1-30).

Chapter 4 had predicted that invasion was coming, and chapter 5 had given the reasons why it was coming. Now it is the imminence of the invasion that is stressed. It is seen as almost upon them, and it will be an invasion that is violent and complete, because YHWH has now finally rejected His people.

His People Are To Prepare For Action Because The Invasion Is Upon Them (6.1-8).

As the enemy approached from the north the tribe of Benjamin (his own tribe), who were to the north of Jerusalem, had fled for refuge to Jerusalem, and to help to defend the city. But now they are commanded to leave Jerusalem because its case is hopeless, and continue their southward journey in order to bring the southern cities to a state of readiness. Benjamin were well known as doughty fighters, and their skills would be needed there. And all this was because Jerusalem was no longer a safe place to be. She had prided herself on being ‘the comely and delicate one’ but now she was to be cut off without mercy.

As a result the call then goes out to prepare for war, because the approaching enemy are filled with an eagerness that brooks no delay. This eagerness is because it is YHWH Who has ordered them into action, as a result of the corruption and waywardness of His people. But there is a touch of mercy here also, as He calls His people to learn and repent, lest this desolation come upon them. It is apparent that if only they will receive His instruction they may yet be saved.

6.1

The children of Benjamin, having come southwards seeking refuge in Jerusalem are now advised to move on for safety’s sake. Jerusalem is no longer a safe place to be. But it will not be an act of cowardice, for the point is made that it will be their duty to warn and help the southern cities to prepare for what is coming. The Benjaminites were renowned fighters.

Thus in Teqo‘a, (a city sixteen or so kilometres (ten miles) south of Jerusalem) they are to tiqe‘u the ram’s horn. Note the wordplay. The name is simply chosen for its assonance, not because Tekoa was of special importance. And in Beth-haccherem (the house of the vineyard) they are to set up the war signal, indicating that war has come to YHWH’s vineyard. The fact that evil ‘looks down’ from the north may indicate that the enemy have taken over a high point overlooking the doomed city, so that its ‘great destruction’ is about to take place.

Some relate the mention of Benjamin to the fact that Jeremiah was a Benjaminite, with the thought being that he would feel more at home addressing his own tribe who would be more to receive his words in a friendly spirit, but the mention of safety makes our first suggestion more likely.

6.2-3

‘The comely and delicate one.’ YHWH is possibly here citing Jerusalem’s verdict on itself as ‘the comely and delicate one, the daughter of Zion’ (note the contrast with 4.31 where she is the destitute mother with child). This may well have been their view of themselves in terms of the Song of Solomon (1.5, 8-10, 15-16; 2.14; 6.4; 7.1-6). Note especially 6.4, ‘comely as Jerusalem’. The idea then is that her view of herself will not save her, for she is to be cut off (compare Isaiah 1.8; Lamentations 1.6) to such an extent that she will become a pasturage for sheep. Her lovers have evidently turned against her. (She will, however, one day be restored (Isaiah 52.2), but that is not in mind here). In Deuteronomy 28.56 the woman suffering under siege was also described as ‘tender and delicate’, and this may be in mind here, linking the coming destruction with the curses in Deuteronomy.

Others, however, see this instead as YHWH’s benevolent view of Jerusalem, which would tie in with the description of Judah/Israel as His ‘beloved’ in 11.15; 12.7, and the thought that she was once His lover (2.1-3). But unless it is meant at least partially sarcastically (compare how her being called YHWH’s ‘beloved’ in 11.15 is also probably partially sarcastic), it is incompatible with the descriptions that have already been given of her and also with the judgment immediately described. Jerusalem has in fact been revealed as far from tender and delicate.

“Shepherds with their flocks will come to her; they will pitch their tents against her round about; they will feed every one in his place.” This may be seen as a follow up of the ‘great destruction’ in verse 1, being seen as a picture of what would follow her ‘great destruction’. She would become so desolated that she would no longer be inhabited, shepherds would feed their flocks there, and pitch their tents around her, and each would feed his flock in his chosen place (compare 33.12-13). This would provide a vivid contrast with verse 2. “Having been ‘cut off’ ‘the comely and delicate one’ will become a ruined waste”.

Alternately it may be seeing the commanders of the invading army as shepherds over their sheep, pitching their war tents around Jerusalem expecting to partake of her spoils. But while elsewhere invaders are sometimes likened to shepherds, they are nowhere spoken of in terms of sheep (see 12.10; Isaiah 31.4; 44.28; Micah 5.5; Nahum 3.18). Invaders are more thought of in terms of lions. This fact in itself would appear to support the first suggestion.

6.4-5

In rather slick phrases Jeremiah conveys the idea of the invaders being ready to act by both day and night. It is made clear that nothing will be allowed to hold them back or delay them. They attack during the heat of the day, and then again at nightfall, even though a night raid of such a type during a siege would normally be unlikely, for they see the declining of the day as tragic because it might hinder their activity. They are so determined that nothing can be allowed to stop them that even the approach of night does not matter. No delay can be countenanced.

The word for ‘prepare’ means ‘sanctify, make holy’. War was looked on very much as a religious venture. The omens would be consulted (Ezekiel 21.21), the gods would be called on (Isaiah 36.10), the priests would pray over the army, the guidance of astrologers would be sought to see if the portents were good. It is intended to be ironic that it was the enemies of Jerusalem, and not ‘God’s people’, who ‘made themselves holy’, and who were so eager to obey their gods.

6.6

And the reason for their haste is that they are acting under YHWH’s orders. It is YHWH Who has told them to hew down the trees and cast up a siege mound against Jerusalem, seeking to bring the attackers on a level with the defenders, because this is the city that He desires to visit in judgment, and that because she is so full of oppression. Note that the whole city is in fact seen by Him as filled with oppression. The judgment is not arbitrary. She is being ‘visited’ by design. The detailed description of the siege tallies with what is depicted in inscriptions

6.7

Indeed just as a cistern (compare Genesis 37.24; Leviticus 13.36) pours forth its somewhat soiled water (the rare verb indicates water obtained by digging - 2 Kings 19.24), so does Jerusalem pour forth iniquity, in terms of wickedness, violence and destruction. Evil has so taken over the city that as YHWH surveys it, all He can see continually is sickness and wounds. The city as a whole is like a sick and wounded man. Compare for this idea Isaiah 1.5-6.

6.8

But even in spite of Judah’s continued wickedness God would not give them up unless there was no alternative. So He calls on them to let Him instruct them and teach them so that they might return to Him and seek His face. He does not want to be permanently alienated from them. And one reason for this (apart from His great love and compassion) is that if that alienation takes place then they will become a desolation and their land will become uninhabited. So once again at the end of a message of judgment we find a message of hope, an appeal to Judah to respond, something which could solve all their problems, with the alternative being total desolation.

Jeremiah Is Called Once More To Sift Jerusalem For Righteous Men And His Response Demonstrates That He Is Despairing Of Ever Finding One As He Sums Up Their Fallen State And Calls On YHWH To Fulfil His Judgment On Them (6.9-15).

In view of the coming thorough gleaning of the remnant of Israel, the gathering up by the invaders of the remains of what was once a fruitful vine, the call comes to Jeremiah from YHWH to check out the grapes in the baskets, presumably to take out those which belong to Him. But Jeremiah discovers that there are none who will hear, none who delight in the word of YHWH. And the discovery fills him with ‘the wrath of YHWH’ as he begins to appreciate how God feels about His wayward people, so much so that he can no longer hold in his feelings but calls on Him to pour out His wrath (His revealed antipathy against sin) and carry out His judgment on them all. YHWH then confirms that their houses will be handed over to others, together with their fields and their wives, because of the total corruptness that is among them.

6.9 ‘Thus says YHWH of hosts, “They will thoroughly glean the remnant of Israel as a vine, turn again your hand as a grape-gatherer into the baskets (or ‘to the twigs’).”

Once again Israel/Judah are depicted as a vine (compare 2.21; 5.10), but this time as one which has so little fruit remaining on it that it is open to the gleaners, those who seek what remains once the main harvest has been gathered. The gleaners here are the final invaders, picking what remains of the remnant of Israel after others have first harvested it. The ‘remnant of Israel’ are a depleted Judah after the northern kingdom had been destroyed and after what it has itself already suffered at the hands of its enemies. But among them may be some of YHWH’s own and so Jeremiah is called on to put his hands into the gleaners’ baskets to see if he can find any. This can be seen as tying in with YHWH’s previous command to search the streets and squares of Jerusalem to see if there were any righteous (see 5.1).

Others see ‘turn again your hand as a grape-gatherer to the twigs’ as a comment made by the invaders to each other as they encourage each other in the work of gleaning. The branches having been gleaned it is now the turn of the furthest twigs. But the general picture is clear. Israel/Judah is to be thoroughly gleaned.

6.10

Jeremiah’s response is basically to ask which grapes he can gather. Who are there to whom he can testify and speak who would be willing to hear? For they all have uncircumcised ears (they have flaps over their ears) so that they cannot listen. This may be an indication that their ears are simply like those of foreign (uncircumcised) nations, or that they have a flap of unbelief over their ears which needs to be removed. It is a reminder that physical circumcision without a responsive heart is nullified. And he then points out that the word of YHWH has become a reproach to this people so that they had no delight in it. They did not want to hear preaching about their own sins and failures. They wanted to be told that all was well with them.

6.11

As a result of his vain efforts to face men up with the word of YHWH Jeremiah has reached the end of his patience. From youngest to oldest none would listen. He thus felt that he could no longer hold in the wrath of YHWH. And so he calls on Him to pour it out on ‘the children in the street’ and on ‘the young men as they collect together’. These would be some of the many whom he had found in the streets and squares who had refused to listen to him (5.1). Nor would women be excluded, for what he said applied to both men and women, including the aged, and those in the prime of life. All were to lose out in the coming visitation.

6.12

And the consequence of the coming invasion will be that their houses will be possessed by others, together with their fields and their womenfolk (compare Deuteronomy 8.12-20; it is the converse of Deuteronomy 6.10-11). And this is because YHWH will stretch out His hand on them in order to punish them. This is the certain and sure word of YHWH, and will fulfil his previous word spoken in Deuteronomy.

6.13-14

But YHWH’s wrath is not without reason. It has arisen because of the attitudes of ALL the people towards one another, and towards Him. They are all given to the breaking of the tenth commandment, being filled with covetousness and greed, all out to do each other so that they might become wealthier. And worst of all, those responsible for their spiritual welfare rather deal with them falsely. For they make out that there is nothing to worry about and that God is not concerned over their small sins, dismissing any concerns that they might have had as though they did not matter by saying ‘peace, peace’, when in fact there is no peace, because YHWH is very displeased with them. Their cry was ‘all is certainly well’ (the repetition stressing certainty), when all was certainly not well.

‘Peace, peace.’ Compare 8.11. In this context this could refer either to peace between men and God (16.5; 29.11; Psalm 85.8, 10; 119.165; Isaiah 26.3; 27.5; 53.5; 57.19, 21; Malachi 2.5-6), or to a state of well-being (23.17; 33.6, 9; 38.4; Psalm 29.11; Isaiah 32.17, 18; 45.7; 48.8, 15; 52.7), or to the prospect of peace in their relationship with other nations, suggesting that there would be no war and no invasion (4.10; 8.11, 15; 12.5; 14.19; and often), although in many verses the meanings blend into each other. They had no peace with God, they had no hope of future well being, and they had no prospect of peace in respect of their enemies.

6.15

Worst of all, however, was their lack of shame. Were they ashamed at their idolatry (abomination) and their sin? No, they were not ashamed, such things did not even make them blush. And once people can no longer blush it is a sign of how brazen they have become in sin. That is why they will fall among those who fall, and will be cast down at the visitation of YHWH. And this is what YHWH Himself says.

YHWH Now Describes The Total Intransigence Of His People And Dismisses Their Attempts To Pacify Him By Religious Ritual And Offerings, Confirming To Them The Judgment That Is Inevitably Coming On Them Because Of Their Sins (6.16-26).

The intransigence of the people is now brought out by their response to YHWH’s pleading. When He calls on them to walk in the old paths, they adamantly refuse. When He gives them watchmen in order to warn them of the consequences of their present behaviour they close their ears. It is not that they have not heard, it is because they have refused to listen. And that is why YHWH calls on the nations and the whole earth to witness the fact that He is bringing on them ‘evil, the fruit of their thoughts’. Because they have adamantly refused to listen to His words and have rejected His Instruction, they will reap what they have sown.

It is not that they have failed in the niceties of religious ritual. They still give the impression of desiring to worship Him by what they bring to His house. But it is all in vain if with it they are disobedient, for it reveals that they do not really know Him. That is why they will stumble and fall and a terrible enemy will come against them causing great grief and wailing, so that it will not even be safe to go outside the city walls. And the passage closes with Jeremiah’s call on his people to mourn because of the destroyer who will suddenly come upon them.

Judah’s Blatant Refusal To Obey YHWH.

6.16 ‘Thus says YHWH, “Stand you in the ways and see, and ask for the old paths, where is the good way, and walk within it, and you will find rest for your souls.” But they said, “We will not walk in it.”

Had the people been willing to respond they could still have escaped the coming judgments, for YHWH was still calling on them to take their stance in the ways, and seek the old paths where the good way is, being established in the good way, so that they could walk in it (thus fulfilling the requirements of the covenant, God’s Law). And indeed He promised that if they did so they would find rest to their souls (true peace). But their only answer was to blatantly refuse, saying ‘we will not walk in it’. Their hearts were totally set against the requirements of the covenant.

This is the Old Testament equivalent of ‘take My yoke on you and learn of me -- and you will find rest to your souls’ (Matthew 11.29), except that here in Jeremiah the idea is possibly more on physical well-being. The idea of ‘walking in the ways of YHWH’ is a common one in Deuteronomy (5.33; 8.6; 10.12; 11.22; 19.9; 26.17; 28.9; 30.16) and regularly linked with the idea of loving God. The two go together. We cannot claim to love God and refuse to walk in His ways.

6.17 ‘And I set watchmen over you, saying, “Listen to the sound of the ram’s horn,” but they said, “We will not listen.”

YHWH had then set watchmen over them, His true prophets, who had, as it were, sounded the warning on the ram’s horn. But they had closed their ears saying, ‘we will not listen to your warnings’. So it was not that His people had not had every opportunity, it was that they had simply turned their backs on them.

The Inevitable Consequences Which Must Follow.

6.18-19 ‘Therefore hear, you nations, and know, O congregation, what is among them. Hear, O earth. Behold, I will bring evil on this people, even the fruit of their thoughts, because they have not listened to my words, and as for my law, they have rejected it.’

The seriousness and solemnity of the situation is brought out by God’s wide appeal to witnesses as to what He is going to do, and why He is going to do it. He calls on the nations as witnesses, and on ‘the congregation’. And then He calls on the earth itself. The ‘congregation’ is a word commonly used to represent the whole of Israel, but it cannot mean that here, unless it refers to the congregation in exile, for they are to be witnesses of what is among the people of Judah. It is possible therefore that the appeal is to the congregation of God that stands in judgment (Psalm 82.1). This would tie in with the contrast with ‘earth’. Alternatively it could be seen as referring to the righteous remnant (Christ would build His congregation on the righteous remnant - Matthew 16.18).

What is to be witnessed is ‘what is among them’, their sin and its consequences. For He is bringing evil on this people, as the ‘fruit of their thoughts’. What they have sown in their thoughts, so will they reap. It will be the consequence of their having set their minds against Him by saying, ‘we will not walk in it’ and ‘we will not listen’ (verses 16-17). It is because they have not listened to His words and warnings, and because they have rejected His Instruction (torah, law, instruction), in other words have rejected His covenant, that evil and judgment must come on them.

God Cannot Be ‘Buttered Up’.

6.20

And in view of their rejection of the requirements of the covenant, and of His Law, there is little purpose in their bringing to Him expensive gifts. Frankincense from Sheba, and sweet cane from a far country may be all very well. But they do not replace good, old-fashioned obedience. Nor in those circumstances are offerings and sacrifices pleasing to Him. We have here the constantly repeated assertion by the prophets that ritual offerings are not sufficient in themselves, unless they are accompanied by love and obedience (compare 1 Samuel 15.22; Isaiah 1.11-18; Hosea 6.6; Amos 5.21-22).

Sheba was in Arabia to the east, and a source of perfumes and scents. Frankincense was required for the preparation of the holy incense (Exodus 30.34) and the holy anointing oil, while the ‘far country’ is probably India from where would come the aromatic calamus that was also required.

6.21 ‘Therefore thus says YHWH, “Behold, I will lay stumbling-blocks before this people, and the fathers and the sons together will stumble against them, the neighbour and his friend will perish.”

Having called on His witnesses YHWH now gives His verdict. He is going to fill their way with grave difficulties which will cause ‘this people’, who have sinned so greatly, to stumble totally against them, and they will all, both father and son, and the friend with his neighbour, perish together. They all got along together, and now they would all perish together.

The Invaders From The North.

6.22-23 ‘Thus says YHWH, “Behold, a people come from the north country, and a great nation will be stirred up from the uttermost parts of the earth. They lay hold on bow and spear, they are cruel, and have no mercy, their voice roars like the sea, and they ride on horses, every one set in array, as a man to the battle, against you, O daughter of Zion.”

The nature of the cause of stumbling is then described. YHWH will call from the north a people, a great nation (compare 5.15; 50.41), from the uttermost parts of the earth. Opinion is divided as to whether this refers to the Scythian hordes mentioned by Herodotus or to the Babylonians, or indeed to both for they sometimes operated together. They are described as laying hold of bow and spear, as cruel, as merciless, as advancing with loud war-cries (roaring like the sea), while riding on horses, and as well armed, all in all presenting a fearsome picture. And these fearsome warriors have banded together against the comely and delicate daughter of Zion, Jerusalem.

Whilst they either came from the Black Sea area or from Babylon, or from both, to most of the people of Judah this was the ‘uttermost parts of the earth’ for their knowledge of the world was very limited and these nations were at the furthest horizons of their world.

‘Cruel.’ The harshness of the Assyrians and Babylonians is well attested. It made the Palestinian nations, whose bloodthirstiness appals us, look like angels. They were pitiless and merciless, a trait brought out by Nebuchadnezzar’s later treatment of Zedekiah when he first slew his sons before his eyes and then gouged out his eyes. They would cut off hands and noses, put out eyes, flay their victims alive, and cast them alive into furnaces (compare Daniel 3.11).

Judah’s Fearful And Mournful Response To Their Advance.

6.24

The reaction of Judah to this news is then described. They were filled with fear, and anguish, and, in modern parlance, they went weak at the knees. Their hands began to shake and they lost their strength, anguish seized hold of them. They felt themselves as being like a woman undergoing her labour pains in expectancy of what was to come. The pictures vividly bring out the panic that takes hold of a nation in the face of an invincible and cruel enemy.

6.25

So desperate will the situation be, and so close the enemy, that it will no be longer safe to go out into the countryside, or walk along local roads outside the shelter of the cities, because the sword, and their enemy, and terror will be everywhere. This would at times be a repeated experience during the reigns of Jehoiakim and Zedekiah, but would come to finalisation at the end of Zedekiah’s reign.

‘Terror is on every side.’ This became a watchword to Jeremiah, so much so that he would even give this appellation to his bitter enemy (20.3), and would have it thrown at him by the people (20.10). See also 46.5; 49.29.

6.26 ‘O daughter of my people, gird yourself with sackcloth, and wallow yourself in ashes, make you mourning, as for an only son, most bitter lamentation, for the destroyer will suddenly come upon us.’

The passage ends with a lament by Jeremiah, and a call to the people to go into serious mourning ‘as for an only son’, because the Destroyer is soon to come among them. They are not only to put on ashes but are to wallow in them. The wearing of sackcloth and pouring on the head of ashes was a regular evidence of grief and mourning, and here it was to be with ‘most bitter lamentation’. What greater grief indeed than that for an only son, who was the perpetuator of the family name, the heir to the inheritance and the one to whom the whole family would in future look for protection and provision. His death would be a devastating loss.

Jeremiah Learns That YHWH Has Established Him As An Assayer Of His People, As Well As Their Fortress, Although All That He Will Discover Will Be That They Are A Mixture Of Base Metal And Dross (6.27-30).

YHWH declares that He has made Jeremiah both a metal assayer and a fortress to His people, in order that he may test their ways so as to discover what they are made of. And what he will discover when he does this is that they are grievous rebels (‘revolters of the revolters’, rebels above all rebels) who continually indulge in slanders and deal corruptly. Rather than being silver and gold they are discovered to be merely bronze and iron, and even then all attempts at refinement could only fail, because all are wicked and it is thus not possible to separate the wicked out from among the good. Men will therefore call them ‘refuse silver’, ore which has so little silver in it that it is not worth bothering about (we might say ‘fool’s gold’), because they will see that YHWH has rejected them.

6.27

Jeremiah has been appointed for two purposes. On the one hand he is to test out the metal of the people, and on the other he is to be a fortress for believers. For he is called on to know their ways and to test them out. Thus God is making provision for all His supposed people. Through Jeremiah He will uphold the righteous, and through him He will sift out the wicked.

Alternately some would repoint mibtser (fortress) as mebatser (tester of metals) to produce, ‘An assayer I made you among my people, a tester of metal --.’

6.28

And what he will discover about the vast majority is that they are grievous rebels (‘rebels of the rebels’), and that rather than being silver and gold they are bronze and iron. They are of inferior quality, something evidenced by the fact that they go about destroying other people’s reputations falsely (compare Leviticus 19.16), and are unreliable in their dealings.

6.29

Indeed they are so all so evil that there is no way of refining them. The fiercely blowing bellows will heat up the furnace to such an extent that the lead being used for refining is burned up (during refining lead is placed in a crucible with the silver ore and heated, and when the lead becomes oxidized it serves as a flux to collect impurities), but even such heat will not be sufficient to refine His people because when the attempt is made the wicked are not removed, simply because all are wicked.

6.30

Thus because they have been tested and rejected by YHWH men will call them ‘refuse silver’, poor quality silver ore which is thrown away because it is unrefinable. In other words it will be seen that there is no good in them.

Subsection 3. In This Subsection Jeremiah Admonishes The People Concerning The False Confidence That They Have In The Inviolability Of The Temple, And In Their Sacrificial Ritual, And After Chiding Them, Calls On Them To Recognise The Kind Of God That They Are Dealing With (7.1-10.25).

Commencing with what will be the standard introductory words up to chapter 25, ‘The word that came to Jeremiah from YHWH --’ (7.1; compare 11.1; 14.1; 18.1; 21.1), Jeremiah in this section admonishes the people concerning the false confidence that they have in the inviolability of the Temple, and in their sacrificial ritual, accompanying his words with warnings that if they continued in their present disobedience, Judah would have to be dispersed and the country would have to be despoiled (7.1-8.3). He therefore chides the people for their obstinacy in the face of all attempts at reformation (8.4-9.21), and demonstrates to them what the path of true wisdom is, that they understand and know YHWH in His covenant love, justice and righteousness, vividly bringing out the folly of idolatry when contrasted with the greatness of YHWH. The section ends with the people knowing that they must be chastised, but hoping that YHWH’s full wrath will rather be poured out on their oppressors.

Judah Must Not Trust In The Presence Of The Temple For Security Because As A Result Of Their Evil Ways YHWH Intends To Do To The Temple What He Did To His House At Shiloh, Destroy It (7.1-15).

As a result of the amazing deliverance of Jerusalem with its Temple from the Assyrians in the time of Hezekiah, and what had in contrast happened to neighbouring temples, the myth had grown up that the security of Jerusalem was guaranteed by the presence of the Temple among them. Their view had become that YHWH would not allow His Temple to be destroyed so that the Temple was inviolable. In consequence they had gained the false confidence that they too would be secure in Jerusalem, whatever their behaviour. In this passage therefore YHWH calls on Jeremiah to dispel that myth and make clear to all Judah that such dependence was totally false. Indeed the truth was that unless they repented He intended to do to the Temple precisely what He had done to His previous house at Shiloh (something that they had overlooked), allow it to be utterly destroyed.

On the basis of 26.1 it is accepted by many that these words were spoken at the commencement of the reign of Jehoiakim in around 609 BC. They argue that the similarities are too striking to be ignored. Others, however, disagree and argue that the similarities are not such as to demand that the incidents are the same and that Jeremiah might well have given the substance of this message a number of times, even in the time of Josiah. It is then especially pointed out that here there is no indication of a violent response by the priests, something which is very prominent in chapter 26. That is seen as indicating the restraining hand of Josiah. Furthermore, they say, here the message was given in the gate of YHWH’s house, while in chapter 26 it was in the court of YHWH’s house

7.1 ‘The word that came to Jeremiah from YHWH, saying,’

For the idea behind these words see 1.4, (the word of YHWH came to me saying’); 2.4, (hear you the word of YHWH --); 3.6, (moreover YHWH said to me in the days of Josiah the king’). It was introductory to a new series of prophecies. And it stressed that what Jeremiah was proclaiming was the true word of YHWH.

Judah Are Called On To Change Their Ways.

7.2 “Stand in the gate of YHWH’s house, and proclaim there this word, and say, ‘Hear the word of YHWH, all you of Judah, who enter in at these gates to worship YHWH.’ ”

Jeremiah was called on to stand in the gate of YHWH’s house. This was probably the gate that led into the inner court, (the court that would later become the court of the priests), and it may well have been seen as a place for the making of proclamations. He was probably looking outwards from the raised gateway towards the crowds gathered in the outer court, presumably during one of the main feasts of Israel.

7.3 “Thus says YHWH of hosts, the God of Israel, ‘Amend your ways and your doings, and I will cause you to dwell in this place.’ ”

His words commenced with a call from YHWH of hosts, as ‘the God of Israel’, addressed to what remained of ‘Israel’, requiring them to amend their ways, accompanied by an assurance that if they did so He would enable them to continue dwelling in the land, and in Jerusalem. So even at this point there was hope for them if they truly repented.

‘In this place.’ That is, in this land, compare verses 7, 20. Alternately in context it might indicate the Temple, repointing the text to read, ‘I will dwell with you in this place’. For this place’ compare the stress in Deuteronomy 12 on ‘the place which YHWH your God will choose’.

There Is No Point In Their Relying On The Inviolability Of The Temple.

7.4 “Do not trust in lying words, saying, ‘The temple of YHWH, the temple of YHWH, the temple of YHWH, are these.’ ”

But if they were to continue dwelling in the land it would be necessary for them to cease deceiving themselves into thinking that somehow the presence of the Temple of YHWH made Jerusalem inviolable, and that YHWH would not allow His holy hill to be approached by the enemy. There was no point in their continually saying, “‘The temple of YHWH, the temple of YHWH, the temple of YHWH are these (miscellany of buildings)” as though that could keep the enemy at bay by continual emphasis, unless they also amended their ways, for such thinking was invalid. Compare Micah 3.11 where the heads of Judah, the priests and the prophets also erroneously claimed, ‘Is not YHWH in the midst of us? No evil will come on us.’

The threefold repetition of ‘the Temple of YHWH’ possibly indicates Jeremiah’s weariness with constantly hearing the false prophets declaring Judah’s inviolability because of the presence of the Temple of YHWH in that he is bringing out that they keep on saying it again and again. ‘Are these.’ That is, are all these buildings, furniture and courts making up the Temple complex.

Alternately it may be intended as a sardonic comparison with the ‘holy, holy, holy’ of the Seraphim as depicted in Isaiah 6.3 (and repeated in Revelation 4.8). Instead of drawing attention to the holiness of YHWH, they were concentrating their hopes on the physical presence of what was virtually a mascot. Indeed the words may have formed part of a self-comforting liturgy by which they assured themselves of their own security.

One of the most remarkable evidences of the corruption of men’s hearts is that they can have a high estimate of ‘holy things’, and even of a holy God, and yet not recognise the demand that it lays on them to be equally ‘holy. (‘You shall be holy, for I am holy’). They have the ability to appreciate God’s holiness and believe that it offers them some kind of protection, especially from people ‘worse’ than they are, while at the same time excusing themselves from the need to be equally holy. As long as by their own standards they are not guilty of what they see as major sins (even when in fact they are, but they see it as excusable in their case) they consider that they have done all that can reasonably be expected of them, while at the same time being hard on those who stir up their consciences or do things that they cannot condone. They hate those who make them feel guilty and they ‘condone the sins they are inclined to, by condemning those they have no mind to.’ And then they think that all is well. They overlook the fact that at the centre of the Scriptural conception of the holiness of YHWH is the idea morally speaking that He is pure and beyond reproach, (as is revealed by His covenant), and that He requires the same of His people. They forget that, as Psalm 24 makes clear (compare also Psalm 15), only what is truly pure and righteous is acceptable in His presence. It was because of this strange spiritual blindness that they were able in this situation to have a high view of The Temple and its importance to God, without it having any real moral effect on their lives. It was the folly of such thinking that Jeremiah was seeking to bring home to them. On The Other Hand If They Do Amend Their Ways They Will Be Inviolate.

7.5-7 “For if you thoroughly amend your ways and your doings; if you thoroughly execute justice between a man and his neighbour; if you do not oppress the sojourner, the fatherless, and the widow, and do not shed innocent blood in this place, nor walk after other gods to your own hurt, then will I cause you to dwell in this place, in the land that I gave to your fathers, from of old even for evermore.”

What was needed was for them to genuinely amend their ways and doings, by submitting to God’s covenant and ensuring that people obtained true justice in the everyday affairs of life, that the more helpless in society were not oppressed or being taken advantage of (something very important to God - see 27.19; Exodus 22.21 ff.; Deuteronomy 24.17 ff.; Isaiah 1.17, 23; 10.2; Ezekiel 22.7; Zechariah 7.10; Malachi 3.5; Psalm 94.6, etc.), that the blood of innocent people was not being shed (by judicial murder, by attacks on the righteous, including the prophets, and by general violence), and that idolatry, which could only cause them harm, was being put to one side. If they did this, walking in accordance with His covenant, He would then ensure that they were able to continue dwelling in the land continually for ever, the land which He had given to their forefathers from of old. The corollary was that being allowed to live in the land depended on covenant obedience.

‘To your own hurt.’ This covered all the failures mentioned, not just the last one, compare 25.7.

‘From of old even for evermore.’ This could theoretically be translated ‘from everlasting to everlasting.’ It could not be literally true, for the land had not existed from everlasting, nor would it exist for evermore. Thus it includes within it the seed idea of the new heavens and the new earth, where Abraham and his descendants will receive ‘a better country’ (Hebrews 11.10-14), thus ensuring that His final promises of the land to them will be fulfilled in a way better than they could ever have dreamed of.

But In Spite Of Their False Confidence This Will Not Apply If They Continue In Their Sins.

7.8 “Behold, you trust in lying words, which cannot profit.”

But the problem was that instead they believed in the words of false teachers and false prophets, words which said otherwise, giving them assurances based on false premises. Such words could not possibly be profitable for them, for they would simply hasten their destruction.

7.9-10 “Will you steal, murder, and commit adultery, and swear falsely, and burn incense to Baal, and walk after other gods that you have not known, and come and stand before me in this house, which is called by my name, and say, ‘We are delivered,’ that you may do all these abominations?”

The Hebrew text is a little more stark. ‘To steal, to murder and commit adultery, to swear falsely and to burn incense to Baal, and to walk after other gods that you have not known, and then you come and stand before me in this house which is called by My Name, and say “we are delivered” so that you may do all these abominations.’ The unspoken comment required is that ‘it is preposterous!’

So the basic question was, did they really think that they could continue stealing, murdering, committing adultery, giving false testimony (for these four compare Hosea 4.2 and Exodus 20.13-16), and burning incense to Baal in the Temple and in their high places, and walking after other gods, (compare Exodus 20.3-5) thus breaking so many of the stipulations in His covenant, and then come and stand before Him in the house which was called by His Name and claim that He would deliver them? If so they had a strange idea of YHWH, for He abominated all these things and would rather bring them into account for them.

‘The house which is called by My Name.’ The fact that it was called by His Name made it ‘holy’, because it connected it with the very nature of God as revealed in His Name, so that only those who were compatible with God in that way could be welcomed there (Psalms 15; 24), simply because the behaviour of those who worshipped there reflected on His Name and reputation. To worship in YHWH’s house was a serious matter, for the worshippers of any god revealed by their lives the nature of that god. Thus in the house which was called by His Name unrepentant and disobedient sinners were not welcome (compare Isaiah 57.15). It was for the true-hearted only.

‘Burning incense to Baal.’ The burning of incense to Baal took place in all the high places and under every green tree. It was the popular expression of Canaanite worship similar to the burning of joss sticks at high places in many Asian countries today. I remember myself often going up the small mountain behind my flat in Hong Kong island, and coming to a natural sanctuary formed by a rock formation where joss sticks were still smouldering, left by local people. It was a ‘high place’ well known to all the locals, and indeed for miles around. But in Palestine ‘high places’ could also be artificial ones set up in cities, and a number of incense altars where such offerings were made have been discovered there.

The ‘gods that they had not known’ were presumably the Assyrian and Babylonian gods (e.g. the queen of heaven in verse 18; compare also Ezekiel 8), and other gods not familiar in the land of Canaan, but introduced into the Temple from outside, partly but not wholly as a political requirement, although the description may also have included the Canaanite pantheon.

It is one of the evidences of the fallen state of man that he does actually think that God does not really mind about his sins, and that he can continue in them blatantly while still retaining a relationship with God, and that in spite of God’s declaration that it is not so. They go on about God’s active love and forgiveness, and overlook the fact that both are dependent on repentance because of God’s antipathy to sin. They forget that by His nature God cannot be fully merciful to the unrepentant. He can give them sun and rain, but He cannot give them forgiveness. What was to happen to Judah was to be a lesson for all time that God really does mind about our sins, sufficiently to allow such an extreme judgment to come on those who, in spite of being supposedly His people, broke His commandments.

The Question Was, Did They Really See His House As A Thieves’ Den?

7.11 “Is this house, which is called by my name, become a den of robbers in your eyes? Behold, I, even I, have seen it, says YHWH.”

He therefore asks them whether in fact they saw the house which was called by His Name as a ‘den of robbers’, a den of covenant breakers, a place where those who were planners of mischief were welcome? That was the impression that they were giving. For they gathered there as people who were corrupt and dishonest, as though they had a right to be there in spite of their failings. Did they really think that He, YHWH, could be a companion of thieves and blatant sinners? Was this not very much the opposite of what was revealed in the Psalms, where it says ‘who shall ascend into the hill of YHWH, and who shall stand in His holy place? Even he who has clean hands and a pure heart, who has not lifted up his soul to what is vain (any form of idolatry especially included) nor sworn deceitfully in matters related to his neighbour’ (Psalm 24. 3-5). The truth was that only the pure in heart and the penitent (Isaiah 1.11-18; 57.15) could find a welcome in His house, whilst they were the very opposite.

And yet it was that kind of attitude (seeing His house as a gathering place for evil men) that YHWH, in all His holiness, had plainly seen in them. He could see that they really did think that it did not matter how they behaved, or what possessed their hearts, as long as they followed the recognised Temple rituals. They seemingly did think that His house would welcome even those who were violent and dishonest and had no intention of relinquishing those ways, as long as they offered the appropriate sacrifices. Well, they were in for a rude awakening.

Let Them Consider What Had Happened To Shiloh.

Shiloh where YHWH’s Tabernacle had been established for a considerable time had been familiar with such behaviour. There too the worship of YHWH had been corrupted (see 1 Samuel 2.12-36). And let them consider what had happened there.

7.12 “But go now to my place which was in Shiloh, where I caused my name to dwell at the first, and see what I did to it for the wickedness of my people Israel.”

Let them just consider what had happened to His former house at Shiloh where he had caused His Name to dwell. Shiloh was the first major centre at which the Tabernacle had been established for a long time. It had been established there by Joshua once the initial conquest was over and had continued there throughout the period of the Judges up to Samuel (Joshua 18.1, 8-10; 19.51; Judges 18.31; 1 Samuel 1.3; etc.). They should recall that the people who had worshipped at Shiloh had had a similar view of things, and see what had happened there. He had caused it to be destroyed because of the wickedness of His people, a precedent which boded ill for the Temple. The destruction of Shiloh is not actually described elsewhere in Scripture, but it is implied by the fact that when Samuel, who had been brought up in the Tabernacle at Shiloh, ministered to the people after the Philistines had been driven back, it was not at Shiloh, but elsewhere, while the Tabernacle furniture itself next turned up at Nob (1 Samuel 21.6). Shiloh simply disappeared from history without mention.

Because They Have Refused To Listen To Him He Will Destroy The Temple And Send Them Into Exile.

7.13 “And now, because you have done all these works, says YHWH, and I spoke to you, rising up early and speaking, but you did not hear, and I called you, but you did not answer.”

And now, because they had ‘done all these works’ and demonstrated that they were even worse than those who had worshipped at Shiloh, in that they had stolen, murdered, committed adultery, sworn falsely, and burned incense to Baal, walking after other gods that they had not known (verse 9), and refusing to listen to His continual pleading through the prophets, He would now act against them. ‘Rising up early’ indicates the great effort that He had made to speak to them (compare verse 25). And He then emphasises how He had repeatedly spoken to them and called them and had had no reply, indicating quite clearly that their unresponsiveness was not because they had had no opportunity.

“Rising up early and ---,” indicating urgency, is a favourite phrase of Jeremiah’s and is unique to him (compare verse 25; 11.7; 25.3-4; 26.5; 29.19; 32.33; 35.14-15; 44.4)

7.14 “Therefore will I do to the house which is called by my name, in which you trust, and to the place which I gave to you and to your fathers, as I did to Shiloh.”

And one way in which He would act against them would be by destroying the Temple and the land which He had given them, in the same way as He had destroyed Shiloh. They had made it a den of robbers and He would treat it as such. It is difficult for us to appreciate the enormity in the eyes of the people of Jerusalem of what Jeremiah was saying. Not only was belief in the inviolability of the Temple firmly rooted deep in their hearts, but they also considered that they were special to YHWH (in spite of their continuing disobedience, which they dismissed as unimportant as long as they maintained the Temple ritual) and that He had a special place for them in His purposes. How then could He destroy them as He had destroyed Shiloh? It was unthinkable.

7.15 “And I will cast you out of my sight, as I have cast out all your brothers, even the whole seed of Ephraim.”

And YHWH then informed them that not only would He destroy both their Temple and their land as He had Shiloh, but He would also cast the people themselves out of His sight as He had cast ‘the whole seed of Ephraim’ (all the people of northern Israel which, especially in its reduced form, had been known as ‘Ephraim, centring on Mount Ephraim and being named after the most influential of the northern tribes) out of His sight. And all knew what that meant. It meant captivity and exile.

YHWH Explains To Jeremiah Why He Sees His People As Having Gone Beyond What Was Acceptable, And What The Consequences Must Inevitably Be, Because They Have Constantly Refused To Hear His Voice (7.16-28).

Jeremiah was called on no longer to pray for the people of Judah because there was no longer any possibility that such a prayer would be heard (compare 14.11; and note 18.19-23). And the reason for that was because of their total addiction to idolatrous worship, including that of ‘the Queen of Heaven’ (compare 44.17). This has been identified by some in terms of Ashtoreth/Ishtar/Astarte although it is nowhere said so. However, numerous clay plaques depicting naked female images have been discovered in Palestine from the bronze and iron ages, and an Egyptian stele at Bethshean speaks of Anath, Baal’s sister, as the Queen of Heaven. The consequence of all this was that they had brought on themselves total ‘confusion’. That indeed was why YHWH’s anger was about to be poured out on the whole land, including man, animals, trees and crops in a way which could not be prevented (‘it will not be quenched’).

For at the very root of the problem was the fact that they had refused to hear Him to obey Him or to walk in His ways. It was such activity that had always been His first priority. Thus their offerings and sacrifices, which had always been of secondary importance, were in vain. And this situation had been exacerbated even more by the fact that He had sent to them His servants the prophets, to whom also they had refused to listen, just as they would now not listen to Jeremiah. That is why they are to be branded as the people who would not listen to the voice of YHWH their God, truth having been cut off from their mouths.

Jeremiah Is Not Even To Pray For ‘This People’ Because Of The Terrible Things That They Are Doing.

7.16 “Therefore do not pray for this people, nor lift up cry nor prayer for them, nor make intercession to me, for I will not hear you.”

In a threefold manner YHWH now called on Jeremiah no longer to pray for the people of Judah because He simply would not listen to him. The end had been reached and mercy was no longer available. ‘Do not pray -- nor lift up cry or prayer -- nor make intercession’. Note the advancement in intensity, with intercession involving personal involvement. It was an emphatic statement for which there was to be no exception. It is a reminder to us that although God is continually longsuffering, there regularly comes a time when, because of people’s intransigence, He finally brings things to a conclusion, in order to begin again. It happened for the people in the time of Noah, with the Flood (Genesis 6.7). It happened for the Canaanites when, after waiting for four hundred years for them to repent (Genesis 15.16), He finally sent in the Israelites to destroy them. It had happened for Israel when it had continually refused to listen to His prophets, so that Samaria had been destroyed and they had at last been exiled. Now it had happened to Judah, who could thus only await their certain end.

7.17 “Do you not see what they do in the cities of Judah and in the streets of Jerusalem?”

God recognised the shock that this strange request not to pray for the people must have been to Jeremiah and so He makes clear His reasons, asking him to consider what he can see with his own eyes, the activities of the people in the cities of Judah and in the streets of Jerusalem. The whole land is involved.

7.18 “The children gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of heaven, and to pour out drink-offerings to other gods, so that they may provoke me to anger.”

All were involved. The children gather the wood, the fathers kindle the fire, the women knead the dough. All are concerned in making cakes for the Queen of Heaven, as well as pouring out drink-offerings to other gods, thus provoking Him to anger. While the formal worship of YHWH continued in the Temple, and they paid lip service to it, it was these other gods and goddesses, accompanied by their depraved practises, who took all of the people’s attention and affection, and because the celebrations were carried out indoors they had no doubt escaped Josiah’s attempts at reformation. They could no longer blatantly offer blood sacrifices to such gods, but cake-offerings and drink-offerings were a different matter

While this is the first mention of the Queen of Heaven individually (compare also 44.17-25), worship of the queen of heaven may well have been prominent in Israel in the days of Amos (consider Amos 5.26 where mention is made of ‘the star god’ - there was no Hebrew word for goddess), and it may have been encouraged in Judah by Manasseh, through the worship of ‘the host of Heaven’ (2 Kings 21.3).

Some, however, would repoint malkat (queen) as meleket, signifying ‘heavenly handiwork’, thus having more in mind ‘the host of Heaven’ (2 Kings 21.3), the very worship of the stars which Josiah had sought to quell (2 Kings 23.5).

But What They Are Doing Will Rebound On Themselves.

7.19 “Do they provoke me to anger?” says YHWH, “is it not themselves (who were being provoked), to the confusion of their own faces?”

The words in brackets are not in the Hebrew text but are required for the sense. That was the way in which men wrote. YHWH’s question was rhetorical. They had certainly succeeded in provoking Him to anger. But what they also needed to recognise was that what they were doing was provoking confusion (shame) to their own faces, bringing shame and ignominy on themselves (compare 3.25, where they had recognised that fact, but had failed to make it good, so that they were without excuse because they were continuing to do it). By their folly they were putting themselves beyond the pale.

7.20 “Therefore thus says the Lord YHWH, Behold, my anger and my wrath will be poured out on this place, on man, and on beast, and on the trees of the field, and on the fruit of the ground, and it will burn, and will not be quenched.”

As a result (‘therefore’) their Sovereign Lord YHWH had now determined to pour out His wrath on the whole land, involving all of nature, man, beast, trees and crops. The land itself would burn with unquenched fire, a regular picture of final judgment (compare Isaiah 34.10; 66.24), although here not said to be ‘for ever’.

Adding More Offerings Will Be A Waste Of Time For What He Requires is Obedience.

7.21 ‘Thus says YHWH of hosts, the God of Israel, “Add your burnt-offerings to your sacrifices, and eat you flesh.”

The people would no doubt have argued that they were still fulfilling their obligations with regard to offerings and sacrifices, and so ‘YHWH of hosts, God of Israel’ calls on them sarcastically to add to them as much as they liked, and to partake of them all, even the burnt offerings which were strictly for YHWH only and had to be wholly burned up. The implication is that such restrictions had become irrelevant because He no longer saw them as being offered to Him. And the implication was that it would do them no good, because this was not YHWH’s prime requirement.

Note that it is YHWH of hosts Who says this, the One Who not only controls the hosts that will come against them, but is also over all the hosts of Heaven. Before Him the Queen of Heaven was a nonentity, simply another star. (compare ‘He made the stars also’ - Genesis 1.16).

7.22-23 “For I did not speak to your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices, but this thing I commanded them, saying, ‘Listen to my voice, and I will be your God, and you will be my people, and walk you in all the way that I command you, that it may be well with you.’ ”

This is not saying that they were unaware of the idea of sacrifices, for not only would that have been unlikely for people who had been living in Egypt, but in fact the offering of sacrifices to YHWH had been one of the reasons for their wanting to leave Egypt, and such sacrifices were their first thought when they rebelled against YHWH and set up the golden calf. Rather it is pointing out that what had been YHWH’s stress immediately after they left Egypt was not that they should offer to Him burnt offerings and sacrifices, but that they should listen to His voice, recognise Him as their God and obey His commandments. In other words He was emphasising that obedience was more important than sacrifices.

What they should now recognise was what had been His prime concern on delivering them from Egypt. It had not been to command them to offer offerings and sacrifices (even though that had been the originally idea cited for leaving Egypt, and would have been a priority in other religions), but to command them to hear His voice and obey His commandments. It was this latter that had come immediately on leaving Egypt, whilst the regulations concerning offerings and sacrifices had come some long time after. Thus His original command immediately after the deliverance of the Red Sea had been (as found in Exodus 15.25b-26), ‘If you will diligently listen to the voice of YHWH and will give ear to His commandments (compare ‘listen to My voice --- and walk in all the way that I command you’), and will keep all His statutes, (the statute and ordinance given in verse 25b) I will put on you none of these diseases which I have put on the Egyptians (compare ‘that it may be well with you’), for I am YHWH Who heals you.’ Thus He had revealed from the beginning that what He was primarily concerned to receive from them was obedience to His commandments, and that it was that on which their well being would depend. Note also in verses 24-26 the twice repeated ‘inclined their ear’, which parallels with ‘give ear to His commandments’ in Exodus 15.26. It is thus clear that YHWH’s words here in Jeremiah contain clear echoes of Exodus 15.26, whilst it was Exodus 15.26 that was spoken while they were still in the throes of their first love (2.2).

And these words had then been further confirmed in Exodus 19.5 where He had stated that ‘if they obeyed His voice’ and kept His covenant they would be ‘a unique treasure to Him from among all peoples’ --- and ‘a holy nation’, and that covenant had then been seen as prominently including the ten words (Exodus 20.1-18). Note also that in Deuteronomy 5. 33 alone do we find the phrase ‘you shall walk in all the way which YHWH your God has commanded you’ (compare ‘walk you in all the way that I command you’), and that that was also spoken in the context of the giving of the ten words.

Thus what YHWH is saying here is that once they had left Egypt, purportedly to offer offerings and sacrifices, it was not that which had been His first concern, but their willingness to listen to Him, obey His commandments and walk in His ways.

7.24 “But they did not listen, nor inclined their ear, but walked in their own counsels and in the stubbornness of their evil heart, and went backwards, and not forwards.”

And what had followed had been that they had not listened, or inclined their ear, nor had they walked in all the way that He had commanded them. Rather they had walked in their own counsels and in the stubbornness of their own evil hearts and had gone backwards and not forwards. In other words their hearts had gone backwards to Egypt (as witness the moulten calf) and all its connections with idol worship, rather than forwards in obedience to their covenant with YHWH.

He Has Given Them Plenty Of Opportunity To Repent But They Refuse To Listen.

7.25 “Since the day that your fathers came forth out of the land of Egypt to this day, I have sent to you all my servants the prophets, daily rising up early and sending them,”

And from the day that their fathers had come out of Egypt right up to this point in time, He had sent to them all His servants the prophets, ‘daily rising up early and sending them’. The idea of ‘rising up early’ (compare verse 13) was not intended to be taken literally but as being in order to emphasise the urgency that had been behind His sending them. (He did not literally arise each morning and send a prophet a day). His supply of prophets had been constant, with Jeremiah now being the most recent one to be on their case. That there had been prophets other than Moses before the time of Samuel comes out in Numbers 11.25-29; Judges 4.4; 6.8.

7.26 “Yet they did not listen to me, nor did they incline their ear, but made their neck stiff. They did worse than their fathers.”

But they had not listened, nor inclined their ear (compare verse 24; 34.14; 44.5; Exodus 15.26). Rather they had stiffened their necks (see 19.15; and compare 2 Kings 17.14), stubbornly refusing to hear and holding back on obedience. Thus they had done even worse than their fathers.

7.27 “And you shall speak all these words to them, but they will not listen to you, you shall also call to them, but they will not answer you.”

So while Jeremiah was to speak all these words to them He was not to be surprised when they did not listen and did not respond to his call. For the wording compare verse 13; 35.17; see also Isaiah 65.12; 66.4.

They Are Therefore Marked Off As The Nation Which Will Not Listen.

7.28 “And you shall say to them, “This is the nation which has not listened to the voice of YHWH their God, nor received instruction. Truth is perished, and is cut off from their mouth.”

And he was then to declare to them, “This is the nation which has not listened to the voice of YHWH their God, nor received instruction. Truth is perished, and is cut off from their mouth.” In other words He was to make clear that they had as a whole adamantly failed to listen to the voice of YHWH, and had not received His instruction, the consequence being that as far as they were concerned truth was dead, and all that they spoke was lies.

Having Described His People As Having Deceived Minds And Stiff Necks YHWH Now Calls On Them To Mourn Over Their Rejection By Him Because Of Their Doings, And Illustrates In Detail How Far They Have Gone From Him, Whilst Warning Again Of The Consequences (7.29-8.3).

YHWH now turns from the question of their general disobedience and idolatry, to their particular disobedience in reference to their especially evil behaviour with regard to idols in that they have set up their abominations in the House of YHWH, and have done even worse (if that were possible) in the Valley of Topheth where they have offered their children as sacrifices to idols, something which He had not commanded and had not (and would not have) even remotely considered. He calls on them to lament because, as a result, He was going to make the Valley of Topheth a place of slaughter and death in that it would become a place for burying huge numbers of dead and a place where the bones of kings and princes, priests and prophets, and all the inhabitants of Jerusalem, would be exposed before the sun, moon and stars that they had worshipped, as though they were criminals, whilst those evil people who survived the massacre and went into exile would seek death rather than life.

7.29

The command to ‘cut off’ is in the feminine, suggesting that here the call is to ‘the daughter of Zion’ (6.23), that is, the inhabitants of Jerusalem. YHWH calls on her to mourn and lament by cutting off her hair (her ‘crown’ - nzr - compare Numbers 6 where it indicates consecration) and casting it away. This may signify that she is to do this because she has already cast away her glory (her crown) or that, having been rejected by YHWH, she is to cast off the sign of her consecration to Him, in the same way as a Nazarite cut off his hair and cast it away when he had broken his vow. Either way it is a way of signifying great loss.

And she is to take up her lamentation on the ‘bare heights’, the very place where they had offered incense at their high places (3.2). In other words instead of indulging in their riotous sex-ridden festivals they were to humiliate themselves and mourn and weep (compare Job 1.20), because rather than facing blessing their future was dismal. And this was because YHWH had rejected and forsaken them, as a result of the fact that they were the generation at which His wrath was directed. ‘The generation of His wrath’ probably signifies the generation on which YHWH had decided the punishment must fall for all the failures of the past which had aroused His wrath, because they had now reached the point of no return.

7.30 “For the children of Judah have done what is evil in my sight, the word of YHWH, they have set their abominations in the house which is called by my name, to defile it.”

The fault of the children of Judah was depicted as threefold:

• Firstly they had done evil in His sight, including their worship of the Queen of Heaven, something confirmed by the infallible word of YHWH.
• Secondly they had set their abominations (Asherah images/poles; etc.) in the very house that was called by His Name, an act of great blasphemy.
• Thirdly they had built high places in Topheth in order to offer their children as sacrifices to the gods, thus committing mass murder and sacrilege.

The three activities together indicated a totality of evil.

‘They have done evil in His sight.’ They had turned after other gods, they had worshipped Baal on the high hills, they had worshipped the Queen of Heaven in their houses, and they had regularly broken the covenant by their ways, and it had all been done in front of His very eyes. ‘For all things are open to the eyes of Him with Whom we have to do’ (Hebrews 4.13).

‘They have set their abominations in the house which is called by My Name.’ They had even gone so far as to set up abominations in His house, the house that bore the very Name of YHWH. It is clear from this that (unless it is simply referring to their past history, which is not likely as otherwise the fact that it was ion the past might have been commended) they had images or pagan pillars or pagan altars in the Temple itself, which suggests that this was written in the time of Jehoiakim (or Zedekiah) because Josiah had previously cleared the Temple of such things in the twelfth year of his reign (2 Chronicles 34.4) prior to Jeremiah’s call. This was thus a new act, causing gross offence to YHWH, and demonstrating that they had failed to learn the lessons of the past, but were instead repeating them.

7.31 “And they have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire, which I did not command, nor did it come into my mind.”

But even worse they had built the high places of Topheth. ‘Topheth’ may mean ‘the hearth’ (tephath with the vowels altered to the vowels of bosheth = shame) indicating that it was a place of burning. The high places were erected there for the purpose of offering their children as human sacrifices ‘in the fire’. This was against all that YHWH had taught. It was ‘beyond His imagination’. He had of course once called Abraham to sacrifice his son, but only so that He could teach the lesson that such sacrifice was not required (Genesis 22).

Topheth was in the valley of the sons of Hinnom, an ancient valley known by that name in the time of Joshua (Joshua 15.8; 18.16), probably after its owner. This valley was also used for the burning of refuse, something which eventually made it a symbol of God’s fiery judgment (Gehenna = ge hinnom = the valley of Hinnom). To look over the walls of Jerusalem at night at the refuse fires continually burning far below in the valley must have been an awesome sight and readily recalled God’s fiery judgment.

Elsewhere Jeremiah linked these sacrifices with the worship of Baal (‘lord’), see 19.5, although in most of the Old Testament they are connected with the fierce Ammonite god named Molech (melech = king, altered to take the vowels of bosheth = shame) who was worshipped throughout the area (e.g. 2 Kings 23.10). This suggests a certain syncretism between the two gods, which may well have taken place because Molech was called ‘Lord Melech’ = Baal Melech = ‘Lord King’.

7.32 “Therefore, behold, the days come, the word of YHWH, that it will no more be called Topheth, nor The valley of the son of Hinnom, but The valley of Slaughter, for they will bury in Topheth, until there is no place left for burying.”

Because of these evil sacrifices which took place there the name of the valley would in the future be changed to ‘the valley of Slaughter’. This would be because it would be used as a convenient burial ground, but so great would be the numbers to be buried there as a result of the coming invasion that it would be filled up with graves so much so that there would be no room for any more. It was certainly fitting that those who sacrificed their own children there in such a terrible manner should find themselves buried, or even left unburied, in the place where they had done it.

7.33 “And the dead bodies of this people will be food for the birds of the heavens, and for the beasts of the earth, and none will frighten them away.”

But worse. Many alive at that time would be slain without there being room to bury them, with the result that their dead bodies would be flung on the ground and left for the vultures, and for scavenging beasts like the jackal. Such exposure was usually the fate of criminals and was looked on as the ultimate disgrace. And because the living would all be in exile there would be no one left to scare such scavengers away (contrast 2 Samuel 21.10). This would be a literal fulfilment of the curse in Deuteronomy 28.26, (which should be consulted).

7.34 “Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land will become a waste.”

At that time YHWH would remove all joy from the people. The voice of mirth and gladness, and the voice of the bride and bridegroom, would be heard no more in the cities of Judah and the streets of Jerusalem, because the whole land would have been laid waste. Bride and bridegroom were especially mentioned because they were seen as representing the pinnacle of human happiness. But even they would have no cause for rejoicing. It was also at weddings that men knew the highest level of merriment, when the wine flowed freely, even for the poor. But there would be none now, for there would be nothing to celebrate. It may also be as an indication that life had come completely to a halt. Marriage would simply become a reminder of what had been.

8.1 “At that time, the word of YHWH, they will bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves,”

Furthermore at that time the bones of those who had brought all these problems on Judah, the kings, the princes, the priests, the prophets, and the inhabitants of Jerusalem would be brought out of their graves and spread over the valley in order to desecrate them. The dishonouring of the dead in this way was a common practise in the Ancient Near East, although nor usually in such numbers. While we are not told anywhere that Nebuchadnezzar actually did this, it was, however, certainly compatible with someone who could kill a man’s sons before his eyes before blinding him permanently, as he did with Zedekiah (2 Kings 25.7). Indeed, as we learn in Daniel, he was mentally ill (Daniel 4.33) something which, despite superficial appearances, would not be something that just came and went. He had probably suffered from it in a milder form for many years, and was quite possibly a manic depressive (there are many traces of such an illness in his actions).

While the looting of grave treasures may have been part of the reason for the opening of graves, the widespread nature of what would happen indicates that that was not to be seen as the main reason. The main reason was probably so that the nations would see what happened to persistent rebels and would fear. Charles II of England inexcusably did the same thing to his enemies. Such evil was not limited to ancient Babylon. Compare also 2 Samuel 21.10, something which was the responsibility of revengeful Gibeonites.

8.2 “And they will spread them before the sun, and the moon, and all the host of heaven, which they have loved, and which they have served, and after which they have walked, and which they have sought, and which they have worshipped. They will not be gathered, nor be buried, they will be for dung on the face of the earth.”

The irony of the situation would be such that these people who had encouraged the worship of the sun, moon and stars, and had shown such devotion towards them, would themselves have their bones spread out before them, and would ‘discover’ that they could do nothing to help them. They had loved them and served them, and walked after them and sought them, and worshipped them. Now they would be shamed before them, while the sun, moon and stars shone blandly down on them, unable to offer any assistance. Nor would anyone gather up their bones. They would be left to lie there until they became so much compost to renew the soil.

8.3 “And death will be chosen rather than life by all the residue who remain of this evil family, who remain in all the places where I have driven them, the word of YHWH of hosts.”

And the case would not be any better for those who survived. Any who survived the slaughter would be driven into exile in one way or another (into Egypt and Babylon), and many would then prefer death to life because of the misery of their situation (compare the vivid language in Deuteronomy 28.64-67). Life would be seen as worse than death. And all this would be in accordance with the sure word of YHWH of hosts.

YHWH Expresses Amazement At The Unwillingness of His People To Return To Him, And Their Complete Disregard For His Requirements, And Warns Them That As A Consequence They Will Lose Everything (8.4-13).

YHWH now declares that the behaviour of the people reveals them for what they are. They are so dead set on sin that nothing will turn them aside from it or cause them to stop and think. While birds observe their proper times, His people ignore them and do what they will. And yet they claim to be wise. But their wisdom will revealed to be folly, because they have rejected the word of YHWH. Indeed they have become so sinful that they can no longer blush. That is why they will be utterly consumed and will lose everything.

Why Are His People So Obdurate?

8.4-5 ‘Moreover you shall say to them,

YHWH expresses His surprise that His people are not following the normal pattern pursued by men. When men fall, do they not get up again? When a man takes the wrong road, does he not usually, as soon as he is aware of it, turn back to the right road? Why then is this not true of His people? Why when they slide back do they allow it to be permanent, so that they are guilty of permanent backsliding? And His conclusion is that it is because their choice of the wrong way was blatantly deliberate. It was because they deliberately held fast to the way of deceit and refused to return.

8.6

It was not that YHWH did not care, indeed He had been ‘listening in’. He had overheard their conversations and observed their attitudes, hoping to hear something positive only to discover that when they discussed things they had no thought of the fact that they were doing wrong, nor did they show any sign of repentance for their wickedness. They did not allow themselves to be pulled up short, saying, ‘What have I done?’ They were in the sad state of being oblivious to sin. Rather they chose their own course and carried on pursuing their own way with the same determination as a horse charging into battle, with the bit firmly gripped in its mouth, looking neither right nor left, and not pausing to think. This is also the state of the world in which we ourselves live.

8.7 “Yes, the stork in the heavens knows her appointed times, and the turtle-dove and the swallow, and the crane observe the time of their coming, but my people do not know the judgment (just ways) of YHWH.”

By their behaviour they reveal that they do not take notice of the time that is coming. Storks know their appointed times, turtle-doves, swallows and cranes come precisely on time, but God’s people do not recognise when the time of YHWH’s judgment has come, (or that it is the time for observing His just ways).

Thinking Themselves To Be Wise They Have Been Deceived.

8.8 “How do you say, ‘We are wise, and the instruction (torah, law) of YHWH is with us?’ But, behold, the false pen of the scribes has wrought falsely.”

Yet they think that they are wise. They even claim to have the Instruction of YHWH (His Torah). But what they have is a distorted word, produced and deliberately distorted by those who manipulate what is in the ancient texts. This is not speaking of false copying ,but of what they wrote down after supposedly considering what they had read.

8.9

Even the wise men of the kingdom will be caught out (compare Proverbs 25.1), so that when judgment comes they will be taken by surprise and, as they are carried off, will be totally dismayed. Their wisdom will not save them, and it will be because they have rejected the word of YHWH. So what kind of wisdom do they have?

In Consequence They Will Lose Everything Whilst Their Prophets Prophesy Falsely.

8.10

And the consequence for all His people will be that their wives will be snatched from them and given to others, and their fields handed over to the ones who will take possession of them. And this will be because all are involved in their sin, from the least to the greatest, for they are all prone to coveting what belongs to others, and obtaining it by whatever method that they can, while from the prophet to the priest, all their religious ‘guides’ deal falsely.

8.11 “ And they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.”

These very ‘guides’ have pretended that they could heal the hurt of the people, and have sought to do it glibly and smoothly by saying ‘peace, peace’ where there was no peace. This may signify peace in terms of freedom from outside interference, or peace in the sense of well-being generally. In other words they have promised the people that they have nothing to fear, and that ‘all is well’, when in fact things were far from well. They were like many today who are ready to dismiss the idea that God is so serious about sin that He does not forgive it lightly.

Because They Have Forgotten How To Blush They Will Be Consumed.

8.12 “ Were they ashamed when they had committed abomination? no, they were not at all ashamed, neither could they blush, therefore will they fall among those who fall, in the time of their visitation they will be cast down, says YHWH.”

The final evidence of their depravity was that when they had committed abominations they were not ashamed. They did not even blush. And that is why they will ‘fall among those who fall’, and in the time when YHWH visits in judgment they will be hurled down. It will be noted that these words are a repetition of 6.15. It was clearly a thought that had struck Jeremiah deeply.

We live in a day when many have ‘forgotten how to blush’. The anonymity of the internet enables people to do what they would never do in daily life, and seemingly get away with it. They should, however, remember that one day all the secrets of the internet will be revealed, for God knows all our nicknames and passwords. ‘That which is secret will be made known’ (Matthew 10.26). And meanwhile even in daily life we have become more brazen, and purity and genuine honesty are becoming less and less valued.

8.13 “I will utterly consume them, the word of YHWH, there will be no grapes on the vine, nor figs on the fig-tree, and the leaf will fade; and what I have given to them will pass away from them.”

And so YHWH warns them that they will be utterly consumed (‘consuming I will consume’), and that on ‘the word of YHWH’. The result will be that there will be no grapes on the vine, no figs on the fig-tree, even the leaf will fade, and all that YHWH has given them will pass away from them.

This will happen both literally and spiritually. YHWH’s Vine would produce no grapes (2.21; Isaiah 5.1-7), YHWH’s fig tree would produce no figs, even their leaves would be withered. Both were elsewhere symbols of Judah (2.21; Isaiah 5.1-7; Micah 7.1; Jeremiah 24; Matthew 21.19 and parallels). His people would be unfruitful and morally and spiritually dead just as His land would literally be unfruitful and dying. Jesus Christ said that it would be the same with Himself as the true Vine. There would always be professing believers who would produce no fruit and would have to be cut off and burned (John 15.1-6).

Jeremiah Calls On The People To Enter Their Fortified Cities Because The Invaders Are Coming And There Will Be No Peace Terms Accepted Or Healing Of Their Rebellion, For YHWH Is Sending Among Them Serpents Which Cannot Be Charmed, Adders Which Will Bite Them Without Ceasing (8.14-17). .

In vivid terms Jeremiah calls on the people to barricade themselves inside their fortified cities. But it was not to be in hope of deliverance. Once there they were to be silent, because YHWH had put them to silence by the thought of what was coming on them. They would be given bitter water to drink, because they had sinned against Him. For this time there would be no peace terms and no healing of the rift. The invaders would not be coming in a merciful mood, but in order to obtain vengeance. They were like snakes which could not be charmed, which would bite them without stinting. And this was ‘the infallible word of YHWH’.

8.14

Jeremiah now calls the people to action. It is not a time for sitting still but for assembling themselves and entering into their fortified cities because the enemy is almost upon them. But it should not be with the hope of deliverance. Rather, once there, they were to be in silence, knowing that YHWH their God had put them to silence and given them bitter and even poisonous water to drink, And this was because of the grievousness of their sin before Him.

It is tempting to see in the reference to ‘waters of gall’ a parallel with the water drunk by a wife accused of adultery, which is called ‘the water of bitterness that brings the curse’ (Numbers 5.18, 24), but there is no suggestion that that was waters of gall. Indeed it was holy water mingled with dust from the Tabernacle, and if that was meant why was it not called ‘waters of bitterness’? More likely is a reference to Deuteronomy 32.32-33, ‘For their vine comes from the vine of Sodom and of the fields of Gomorrah, their grapes are grapes of gall, their clusters are bitter, their wine is the poison of dragons, and the cruel gall of asps.’ That makes it a mixture of bitterness and poison which will bring about their end because their sins paralleled those of Sodom and Gomorrah.

8.15

Their false prophets had promised peace and healing and well being, but it had not come. Furthermore all efforts at appeasing the enemy would fail. They would look in vain for peace, but no good would come. They would seek a time of healing, but instead they would face dismay, for they had offended both God and men. No peace terms would be offered. No mercy would be available. It was the end of the road.

8.16

Prophetically Jeremiah hears the snorting of the invader’s horses at Dan, on the borders of God’s inheritance. The enemy are coming and even now, as it were, the sound of the snorting of their horses can be heard! It is as near as that. And at that sound of the neighing of the powerful horses of the enemy the whole land will tremble. In his foresight he sees the invading forces coming and devouring the land, and all that is in it. And they will devour the cities, in spite of their fortifications, and all who dwell in them. There will be no escape from the avenging forces of Babylon. It is already happening before his prophetic eyes.

8.17

For those who are coming are like serpents, like adders come among them. Once again, just as He had previously, God is visiting His people with a judgment of ‘serpents’. In mind here is almost certainly the incident when YHWH previously sent serpents among the people of Israel when they were rebellious, although in that case it had caused the people to repent (compare Numbers 21.6-9). No attempts at charming them will succeed. There will be no intervention by YHWH. The serpents will be deaf to all attempts to win them over (compare Psalm 58.4-5). Instead they will bite all the people of the land. And this is the unfailing ‘word of YHWH’.

The picture of the charmer, at first confident, and then desperately seeking to bring the serpents under control, only in the end to succumb to their bites, is a vivid one. It was an indication that all negotiations with their enemies would fail.

Jeremiah’s/YHWH’s Heart Cry At What Is To Happen To His People Because They Have Refused To Know YHWH And Are So Filled With Deceit And Falsehood (8.18-9.11).

There are two ways of seeing this passage depending on whether we see YHWH as speaking throughout, or on whether we see Jeremiah as intermingling his own comments with those of YHWH. It is, for example, possible to see verses 18-19a (and a number of the other verses) as being the words of Jeremiah, with on the other hand 8.19b; 9.3b, 6-9, 11 certainly being the words of YHWH, but it is equally possible that we are to see the whole as being in the words of YHWH apart from when we hear the cry of the people. We must not, however, over-emphasise the difference for we already know that Jeremiah was revealing the heart of YHWH.

Note the references to ‘the daughter of my people.’ While Jeremiah could himself have used this phrase previous references to ‘the daughter of My people’ have been in contexts where they were clearly from the mouth of YHWH (6.14, 26; 8.11; see also 9.7 in context). This would heavily support these verses as coming directly from the mouth of YHWH through the mouth of Jeremiah

Interpretation based on many of the words being Jeremiah’s.

On this interpretation Jeremiah, as YHWH’s spokesman, begins by declaring his constraint at what is happening to YHWH’s people. He then looks outward and takes note of the bewilderment of those in exile, with whom he was in communication (chapter 29), as they asked themselves from their distant outposts whether, in view of what was now happening to Judah, it demonstrated that YHWH was no longer king in Zion. YHWH’s response was firm and to the point. The situation in which His people found themselves was not to be seen as a sign that He was not King in Zion but rather as a sign that He was, which was why He was carrying out His judgment on His people. The real problem lay in the fact that by their behaviour they had provoked Him to anger, which explained why they had experienced no salvation. In other words their situation arose precisely because He WAS king in Zion and could therefore control what happened there.

The whole position is then confirmed by those of Judah still present in the land who complain that in spite of the time having passed they have not been delivered (either from famine or from invasion or from both). This leads on to Jeremiah asking ‘why not?’. His question about the lack of balm in Gilead may be seen as a sarcastic one bringing out the failure of their gods. Did these gods not know that there was a balm in Gilead, famous for its healing balms, why then have they not healed the people’s predicament? Or it may be one of genuine puzzlement as to why YHWH has not acted to heal His people in the same way as He had been their physician by supplying a balm in Gilead.

What follows probably in fact supports the former suggestion, for Jeremiah is now very much in line with YHWH at the thought of the sinfulness of the people. Even while he wept for them he had to point out that the truth was that they were still adulterers and treacherous. In consequence the desire of his faithful heart was to get away from them, away from the defilement of their sinfulness, to a place of refuge, thus expressing the fact that he wanted nothing more to do with them and had had enough of them and their ways. They had proved continually false, and while they claimed to have grown strong, it was certainly not strong for truth, something which was evidenced by the fact that they continued on from evil to evil and from deceit to deceit and continually refused to know YHWH.

Interpretation based on all the words being YHWH’s.

Now it is YHWH Who declares his grief and constraint at what is happening to His people (verse 18), and takes note of the bewilderment of those in exile, as they asked themselves from their distant outposts whether, in view of what was happening to in the land to Judah, it demonstrated that YHWH was no longer king in Zion (verse 19a). His immediate response was to point out that the situation in which His people Judah found themselves was not a sign that He was not King in Zion but was rather a sign that He was, and that that was why He was carrying out His judgment on His people (verse 19b). In other words the real problem arose, not from His inadequacy, but from the fact that they had provoked Him to anger by their extremes of sinfulness, which was the reason why they had experienced no salvation (verse 20).

This position is then portrayed as confirmed by Judah themselves complaining that in spite of the time having passed they had not been delivered. Their should have been a summer harvest, and their had not (verse 20). This backs up the truth of what YHWH has been saying. It is noteworthy that YHWH is not portrayed as complacent about this, or as standing aloof. Rather we are to see that His heart was breaking because of the situation of His people (verse 21). On the other hand He recognises that He has no alternative but to chasten them. This then leads Him on to ask why they have not been saved in view of the fact that there is a well known balm in Gilead, provided by Him. Is He not the provider of healing? Why then have they not been healed? And the answer is because they have sinned so grievously that there is no healing. Alternately we may see the question as partly a sarcastic one suggesting amazement at the failure of their gods (only partly because He knows what the real solution to their problem is, and that it has to do with the God of Gilead). Do these gods not know that there is a balm in Gilead, famous for its healing balms, why then have they not healed the people’s predicament as He could have done? It is subtly bringing out that these gods have failed to heal and pointing out that they were clearly therefore unaware of the God-given healing properties available in Gilead to which they could have resorted.

This then leads on to the fact that while YHWH felt deeply for His people and had indeed wept for them, He knew that He had to face up to the truth about them. They were still unchanged, incorrigible adulterers and traitors, so that all that He could desire at this stage was to get away from them to a place of refuge, leaving them to their fate. This was because they were continually false, for while they may claim that they had grown strong it was certainly not strong for truth, something which was evidenced by the fact that they continued on from evil to evil and from deceit to deceit and continually refused to know Him.

The passage may be analysed as follows:

• The prophet/YHWH seek consolation over what is coming on the people (8.18).
• A cry comes from YHWH’s far off exiled people (either Israel or the initial exiles of Judah) as to what is happening and bewailing the fact that they themselves have not been delivered as they had expected (their prophets were very optimistic), or alternatively expressing astonishment because those in the land of Judah have not been delivered (8.19a). If we see Jeremiah as involved then in the light of what follows the second alternative appears the most likely, for his change of attitude from tears to a desire to leave them to their deserts, requires a process which brings about his change of thought which does not involve the exiles.
• To this YHWH replies giving His reasons. It is either because of their sins (if they are querying their own failure to be delivered) or because of the sins of Judah (if they are asking why Judah have not been delivered) (8.19b).
• The people of Judah (or possibly the exiles of Israel, continuing their questioning) then also cry out, declaring that they have not been delivered (verse 20), emphasising the fact of YHWH’s judgment.
• The prophet then either joins in the questioning and decries the fact that his people are still unhealed in spite of the presence of the Healer of Gilead, praying for help by his weeping for them, or alternatively he sarcastically asks the people of Judah why their gods have not been able to heal them (8.21-9.1). Alternatively YHWH asks why it is that they are not healed when their God is the healing God of Gilead. The answer, of course, is because they have sinned so deeply against Him and have refused His illumination.
• Having considered YHWH’s defence Jeremiah’s attitude alters abruptly and he desires to go into a lonely refuge in the wilderness to get away from such an adulterous and treacherous people. If the speaker of YHWH it is the point at which He finally leaves His people to their own deserts (9.2).
• He points out that their bent tongue is like a bent bow firing off falsehood and deceit, and feelingly describes their deceitful behaviour towards each other (9.3-5).
• The prophet himself (or YHWH) dwells among a deceitful people who refuse to know YHWH and who will thus consequently be melted down and tried by Him in order that He might test them out (9.6-7).
• This is necessary because their tongue is like a deadly arrow towards their neighbours (9.8).
• The consequence is that YHWH will visit them in judgment and obtain His recompense (9.9).
• This is followed by YHWH weeping over Judah because of what He is having to do to them (9.10-11).

Jeremiah (Or YHWH) Seeks Consolation.

8.18

Jeremiah (or YHWH) did not find this judgment on His people pleasant or easy to take. It was causing great sorrow in his heart, a sorrow which resulted in faintness and a refusal to be comforted. On this interpretation the thought is that however much he sought comfort his heart was faint within him at what he was having to do.

There is, however, a translation problem here so that other meanings are possible. The meaning of the word(s) mabliygiyth (found only here) is uncertain. It may indicate a desire for recovery of some kind, e.g. a desire for ‘comfort, or strengthening’, or alternatively it may relate to a similar word in Arabic meaning ‘shine, illuminate’ indicating a desire for an illumination which could bring comfort (or otherwise). Another suggested alternative which does not alter the consonantal text (the inspired text) is to repoint and read as mibbeliy giythi (possibly meaning ‘without healing’), translating as ‘sorrow within me is without healing, my heart within me is faint ’.

The Hebrew is:

mabliygiyth·i------------‘al-i---------------yagon------‘al-i--------leb-i-----------------dawy

Which translates literally as:

illumination-of me-----on/within me---affliction---on me----heart-of-me----languishing.

On this basis we have the translation ‘My illumination within me is sorrow/affliction, within me my heart is faint (the Hebrew leaves the ‘is’ to be assumed in both phrases). This would indicate that the only illumination that he has is that of affliction so that his mind and heart are languishing and are faint.

Another alternative suggestion is to translate as, ‘My strength! Within me is sorrow, within me is my heart faint,’ indicating that his strength is failing him because his sorrow is so overwhelming.

Meanwhile The Exiles of Israel (or the Earliest Exiles of Judah) Are Puzzled At What Is Happening.

8.19a

Meanwhile even the far off exiles (the daughter of my people) were puzzled at what was happening to Zion. Their cry came from a land very far off (Assyria/Babylon), asking bemusedly ‘Is not YHWH in Zion? Is not her King in her?’ ” As they surveyed the scene they could not comprehend how, if YHWH was King in Zion He could allow what was happening to happen.

Others see the questions as being asked because they could not understand why they themselves had not been delivered and restored as their false prophets had promised, which would tie in with the later complaint ‘we are not saved’ (verse 20).

YHWH’s Defence.

8.19b

YHWH offers His defence. He says that the question should rather be, ‘Why had they provoked Him to anger with their graven images and with the foreign no-gods (vanities, breaths of wind)’ to which they had turned. This was why as King He was acting against them in judgment, because they were traitors all. All therefore needed to be punished. They had put themselves beyond the pale.

The People’s Despair.

This may be the cry of the exiles bewailing the fact that nothing had happened. Another year has passed without their deliverance by YHWH. (But in that case why separate it from verse 19a by means of verse 19b)? Or it may be the cry of the people living in Judah in despair over the continuing failure of the harvest at a time of drought, or of their failure to be saved from invasion, or of both (Invasion necessarily interrupted the harvests). They may be blaming their gods for the failure, or they may be blaming YHWH. We are not told. If we take verses 19-20 together we may see a pattern emerging as follows:

• The exiles complaint - why is YHWH allowing this to happen (verse 19a)?
• YHWH’s complaint - it is because of the utterly evil behaviour of His people (verse 19b).
• Judah’s complaint - we have been waiting to be delivered and it has not happened (verse 20).

If this is the case we may see Judah as by it bewailing the failure of their false gods. Or it may be that they are rather expressing their displeasure because YHWH had not saved them, on the grounds that, in spite of what He had said, they had thought that He would. Now suddenly they were being brought face to face with the fact that they were wrong.

8.20

This may be in the words of Jeremiah speaking on behalf of the people, or the words of the people in the land of Judah as they cried out in their distress. It may even have been a common proverb used when expectations were not fulfilled. But the essential idea is the same. (Alternatively it might be the cry of the exiles).

The question that arises is as to who is seen as having failed to do the saving. Is it their false gods, or is it YHWH?

• Either the thought is that it was those no-gods who were supposed to have provided Judah with a good harvest and to have ensured her safety. Were they not nature gods? Was it not their responsibility to produce a harvest? Surely then they should have saved them. On this scenario the false gods are seen as having failed. The harvest was past, the summer was ended, but there had been no deliverance from either famine or the invader, or both. It may have reference to the great drought of 14.1, or to a time when they were shut up in their cities by invaders so that the harvest went to waste because the invader still possessed the land outside the cities. Either way there was no benefit from the harvest for His people, or deliverance from their peril, thus indicating that their no-gods had utterly failed them.
• Or the thought may be that they were grumbling because YHWH had not saved them. This may have been their response to the question of the exiles, or their direct grumble against the God from Whom they had expected response in view of the fact that they had maintained the Temple ritual

  Others see the thought as being that it was the cry of Israel/Judah from exile (compare verse 19a).

Whichever way it was, it was emphasising the fact that no deliverance had taken place. This helps to explain the prophet’s (or YHWH’s) own distress. To one who loved his people it was one thing to prophesy what was going to happen to them, it was quite another to see it actually happening.

The Prophet (Or YHWH) Suffers With His People.

8.21

Jeremiah (or YHWH) did not see it as easy to stand aside and watch what was happening. He was deeply hurt because of the hurt of the daughter of his people, and he (He) mourned over it, and was filled with dismay at it.

As we have already seen previous references to ‘the daughter of My people’ have been from the mouth of YHWH (6.14, 26; 8.11; see also 9.7) which would heavily support these verses as coming directly from the mouth of YHWH through the mouth of Jeremiah.

8.22

The chapter has contained a number of references to recovery from sickness. The false prophets had healed their hurt all too glibly (verse 11). They had looked for a time of healing but it had not come (verse 15). Instead they would be bitten by deadly snakes (verse 17). Healing had possibly been lacking in verse 18. Now the prophet longs for some means of recovery, and looks for it to the recognised centre for healing, or rather to the healing God Who was the source of the benefits found at Gilead.

The balm of Gilead was probably the resin or gum of the storax tree. It was used medicinally and was well known for its healing virtues (compare 46.11, and see Genesis 37.25). Gilead was seemingly also known for its physicians who would apply the balm. So if the question is regarding the failure of the false gods to heal Jeremiah (or YHWH) is seen as expressing sarcastic or yearning surprise at the fact that the people had not recovered. After all the people had rejected YHWH, electing rather for self-help and their no-gods. Why then had these not provided a means for them to heal themselves by utilising such resources as those at Gilead? Why had they not healed themselves.

But the question may be centring on the question as to why YHWH Who had provided the famed balm of Gilead, had now failed to act as Physician for His people. The balm of Gilead showed what He could do. Why then had He not healed them? Why were they not healed? This might then be seen as leading on to the fact that the failure was only due to the intransigence of His people, so that that was why He had not been willing to cure them.

The Prophet Despairs Of His People Because of What Is Coming, And Because They Are So Sinful.

9.1

The prayer is an indication of the numbers who were dying. It indicates that Jeremiah (or YHWH) was distraught as he looked out in prophetic foresight on the masses of the slain among his people, (or already actually saw them before him) and that he longed that his head and eyes might be a gushing spring so that he could continue on weeping for his people day and night. The fact that he weeps for the slain (not for the living - compare 7.16) may be an indication of the judgment that had already come upon them, or it may be visionary, having the future in mind. He is forbidden to pray for the living, but he can weep (not pray) over those who are dead.

9.2

It is all too much for him. Here we learn that he (He) also longed to get away from those who were still in Judah living because of what they were. He desired a lodging-place for travellers ( a khan or primitive inn) somewhere in the wilderness so that he could go there away from his people. It would be very basic, but it would at least supply him with solitude, and would remove him from the midst of the evil by which he was surrounded. And the reason for his longing was that they were all adulterers (both spiritually and literally), and were a gathering of treacherous people. he could no longer stand their physical presence and the atmosphere that they produced. Note that if it is Jeremiah speaking he has no blame for YHWH. He recognises that the people are receiving what they deserve.

9.3

For their tongues, which should have spoken truth, were like bows which they bent in order to project falsehood. Thus while they claimed that they had grown strong in the land it had certainly not been ‘for truth’, and this was especially so of their leaders who had risen among them. (This may well have been spoken after the cream of their leaders had been carried off into captivity in the initial exile). Indeed by their lives they denied and rejected all that was true and righteous, and proceeded from evil to evil. And this, said YHWH, was because ‘they do not know Me’ (i.e. know Him in His essential Being). For if they had truly known Him (although they no doubt claimed to know Him) they would have been worshipping Him only and would have been observing the requirements of His covenant. As He had openly declared to them, ‘You will worship YHWH your God, and Him only will you serve’.

The judgment that is coming on them is therefore seen as fully deserved, even though it was a heavy burden for Jeremiah (and for YHWH). Note that the hopelessness of their situation is now constantly being made clear, and that it was not only man hurting God, but also man hurting man.

Their Combined Sin Is Such That None Can Trust Another.

9.4

The idea of their deceit and falsehood is now taken up. They are so false that no one can trust anyone else. Every man has to beware of his neighbour, no brother can be trusted. For every brother will seek to get one over on his brother, and every neighbour spreads slanders and lies. This is the direction in which our modern society is going, and has already gone in relation, for example, to business ethics. The days when a man’s word was his bond have mainly gone. (Note the chiastic structure - neighbour, brother, brother, neighbour).

‘Every brother will utterly supplant (‘aqab).’ Possibly a reference using Jacob (Ya ‘aqob) the supplanter (‘aqab) of his brother as an example (Genesis 27.36).

9.5

The situation is such that everyone deceives everyone else. No one’s word can be relied on. They have all trained themselves to speak falsely and unreliably, and they are so full of sin that they wear themselves out in their eagerness to practise it.

9.6

Indeed Jeremiah should recognise that his own dwelling is in the midst of deceit, and that he himself is surrounded on all sides by untrustworthiness (which was why he had desired to go to a refuge in the wilderness - verse 2). It is this very ingrained falsehood that results in his people not genuinely knowing YHWH in their hearts, and is the explanation as to why they have refused to know Him. It is not that they are unaware of Him. It is rather that they have specifically and deliberately rejected Him.

Here the ‘Your’ is singular indicating Jeremiah. Note how their sin is growing. In verse 3 they did not know YHWH, now they have set their hearts against knowing Him. In other words they are becoming so impervious to sin and rebellion that they are in danger of blaspheming against the Spirit of Truth manifested through the words of YHWH which were being proclaimed through Jeremiah. And this is ‘the solemn prophetic word of YHWH’. Such is the consequence of allowing deceit and falsehood to take possession of the heart.

YHWH Will Test His People Out.

9.7

As a result of their continuing in their deceitful and untrustworthy ways, YHWH of hosts (controller of all the hosts of men as well as of the heavens) will melt them in the refiner’s fire and put them to the test in order to reveal the truth about their lack of quality and purity (compare 6.27-30). For how could He as a holy God do otherwise as a result of what His people had become?

This extreme of chastisement was necessary because all else had failed. There was no future in going on with things as they were. Israel had had six hundred years in which to sought themselves out and had failed to do so (just as God had given the Canaanites/Amorites a further four hundred years in Genesis 15.16). Going on like that was pointless. Now it was a time for melting down so as to obtain the good from among the bad.

But All It Reveals Is Folly And Disobedience Deserving of Judgment.

9.8

Their continuing deceitfulness is then emphasised and expounded on. Their tongue is like a deadly arrow, speeding from the bow of their bent tongues (verse 3), and speaking lies and deceit. They put on a pretence of friendship and neighbourliness towards their fellow-citizens, while in their hearts they are waiting to ambush them. The whole nation has become a mass of deceit and untrustworthiness.

9.9

In view of this how could YHWH, the holy One (Isaiah 57.15), not visit them with judgment and chastening because of what they had become? How could He fail to call their sin into account, and bring on them the vengeance warned about in the covenant? See in this regard Leviticus 26; Deuteronomy 28. The answer, of course, is that He could not fail to do either, because of what He is. And that that is ‘the sure and certain word of YHWH’ (neum YHWH).

A Vision Of What In Consequence Will Happen To Judah.

9.10

The coming judgment and visitation is now graphically and prophetically described in terms of God’s lament for the mountains, in which they had lived and worked and worshipped, and the pasturelands on which they had grazed their animals. For He sees prophetically how they have all been burned up, first by the invaders, and then by the burning sun, and as a result have become desolate so that no one passes through. Consequently there would be no sound of the lowing or bleating of cows, sheep and goats; no birdsong; no growling or roaring of wild animals. All would be silent. For the land would be deserted and empty, and all such would have departed. Compare 4.23-26.

9.11

For His intention was to turn Jerusalem into heaps of ruins, a place where jackals (literally ‘howlers’) would make their dens (compare 10.22, this is one of Jeremiah’s regular descriptions of desolation, see 49.33; 51.37), and to make the cities of Judah totally bare of inhabitants. In other words His judgment would come on the whole land without exception.

Those Who Are Truly Wise Will Know The Truth About God And Will Thus Understand Why He Acts Like He Does In Bringing Final Judgment On Judah (9.12-26).

The passage commences by asking who the true wise man is, the one who will understand why YHWH will do what He is about to do in devastating the land and sending His people into exile where they will be pursued by the sword until they are consumed. And the question is answered as it being the one who understands and knows YHWH for What He is, the One Who practises covenant love, justice and righteousness throughout the earth. Once that is understood all else falls into place. Meanwhile YHWH calls on the mourning women to lament in unison with Zion over their ruin, and ends with the warning that His judgment will not only be visited on Judah but on all the nations round about (something expanded on in chapters 46-49).

There is a clear chiastic pattern to this part of the narrative, as follows:

• a The call to the wise man and the prophet to explain YHWH’s actions and YHWH’s response to their silence (verses 12-14).
• b The warning of what will happen to Judah as a result (verses 15-16).
• c YHWH’s call to the mourning women to raise up a lament over Judah (verses 17-18).
• d The people as a whole mourn because of their desolation and ruin (verse 19).
• c YHWH’s further call to the women to raise up a lament over Judah (verses 20-21).
• b A further warning of what will happen to Judah (verse 22).
• a The call to the wise and the mighty and the wealthy calling on them to recognise What YHWH is, and what He will do to the nations (verse 23-26).

9.12

Jeremiah turns in his questioning to the two kinds of people who strictly speaking should be able to understand and declare the truth, the wise man who claims understanding and the prophet who claims that YHWH has spoken through him. But the clear implication is that both are lacking, and that, despite what they may claim about themselves, there are no wise men or prophets in Jerusalem who can cope with his query. We will learn later that this is because they do not have true understanding, that is, they do not truly know YHWH for What He is (verse 24). And the question now put to them is this, “Why is the land perished and burned up like a wilderness, so that no one passes through?”

9.13-14 ‘And YHWH says,

Because they can give no answer to the question YHWH Himself provides the answer. It is because they have forsaken His Instruction (Torah, Law) which He had set before them, and because they have not obeyed His voice or walked in accordance with it. Rather they have walked in accordance with the stubbornness of their own hearts, and after the Baalim (‘lords’, indicating all false gods and especially those involved in Baal and Asherah worship) concerning which their fathers taught them. Thus they have listened to their own stubborn hearts rather than obeying the voice of YHWH, and they have followed after their false gods, listening to their fathers, rather than following after and listening to YHWH.

9.15-16

And the consequence of their failure will be that ‘YHWH of hosts, the God of Israel’ will feed them with wormwood and give them gall to drink. Both wormwood and gall have the same characteristic, that they are very bitter, and even poisonous, and both regularly symbolise awful judgment (see for the wormwood varieties of plant Amos 5.7; 6.12; Proverbs 5.4; Lamentation 3.15. For the gall plant see 8.14; Hosea 10.14; Deuteronomy 29.18; Amos 6.12; Lamentations 3.19. Drinking gall probably has in mind an extract from the colocynth gourd fruit). The awful judgment is then spelled out, He will scatter them among the nations (Leviticus 26.33; Deuteronomy 28.64) who were unknown to either them or their fathers (compare Deuteronomy 28.49), and He will send a sword after them in order to further consume them (compare Leviticus 26.36-37). Their cosy life in Canaan is over. There will be no rest from their troubles, and it will be away from the promised land. Compare the very descriptive words in Deuteronomy 28.65-67. In other words they will be subjected to the curses of the covenant.

There is an interesting contrast here with Jeremiah’s desire to leave the land for a khan in the wilderness. He wanted to get away from their corruption. They will be removed because they have made the land corrupt.

‘YHWH of hosts, the God of Israel.’ This is a title found regularly throughout Jeremiah. It occurred previously in 7.3 where YHWH had said, “Amend your ways and your doings, and I will cause you to dwell in this place, ” thus associating it with the offered continuation of the covenant. And it occurred in 7.21 where YHWH said, “Add your burnt offerings to your sacrifices, and eat flesh” thereby indicating that He no longer saw their sacrifices as being the ones that He had ordained (of which the burnt offering could not be eaten), and thus indicating that He no longer saw them as within the covenant. There could, however, be no greater evidence of their ceasing to be within the covenant than that of being expelled from the land and scattered among the nations as here (compare Leviticus 18.28-29).

9.17-18

YHWH now calls on the nation to in turn call on the mourning women and the skilful singing women to come in haste and take up a wailing and lamentation for the people so that they may learn how to weep more profusely. Judah’s funeral is at hand and it is a time for deep mourning, with the result that the women who are skilled in the art are called on to lead it with a view to all then partaking in it. This practise of using professional mourners recognised that those most deeply affected often did not always feel like expressing themselves fully or might be somewhat shy of calling attention to themselves. Thus the presence of professionals enable them to express their grief more fully. (In Judah, as elsewhere, mourning was a skilled art exercised by professionals who were called on at funerals and times of dire need. See 22.18; Ecclesiastes 12.5; Amos 5.16; Ezekiel 27.32; Mark 5.38. Certain Egyptian tomb paintings also depict boatloads of professional mourners, with their hair and clothing suitably dishevelled, accompanying a dead body on its way to burial).

A deliberate play on ‘wise’ may be intended in comparison with verse 12 with the idea being that ‘the truly wise who understand’ will be weeping and wailing at what is coming..

9.19

And the reason for the call is because a wailing is coming out of Zion, which needs supplementing by others because of the dire situation. It is the cry of those who have been cast out of the land and whose dwellings have been destroyed. Thus they see themselves as ruined, and as greatly confounded. It is a prophetic foretaste of the coming judgment, and is the central theme of the passage.

9.20

YHWH’s call is now expanded from the professional women mourners to all the women of Judah. They are to hear what He is saying and to teach their daughters how to wail, and their neighbours how to lament. For the whole land is to be filled with mourning.

9.21

The reason for the mourning is made clear. Death has taken over the whole of their society. It has come through their windows (like paid assassins), and entered their palaces (like ravagers in search of spoil), and it has cut off the children playing in the streets, and the young men gathered there (compare 6.11). All are involved. This can only be either pestilence, which can spread and strike anywhere, or invaders who are irresistible once the city has fallen. This is presumably the slaughter over which the prophet (or YHWH) had wept in 9.1.

Some see the idea of death (maweth) coming in through the window as rooted in Canaanite and Babylonian mythology. In the Baal myths we find Baal refusing to have windows in his palace lest Moth (death) climb in and seize members of his family

9.22 “Speak!” the word of YHWH, “The dead bodies of men will fall as dung on the open field, and as the handful after the harvester, and none will gather them.”

YHWH then abruptly calls on Jeremiah to ‘speak out’ because ‘His word’ is concerning the dead bodies which will fall on the open fields, lying there rotting until they become dung, and deserted there like the gleanings which lie in the fields once the harvesters have passed by. And there will be none to gather the gleanings for those who normally did so (the body gatherers in the case of the dead) would all themselves be dead. For this picture of many left unburied compare 7.33.

All present would have seen dung covered fields as farmers flung dung on them as they sought to renew their small patches of land, and would bring to mind the fields temporarily filled with small sheaves of grain cast aside by the reaper as he emptied his hand so that he could begin again to fashion another sheaf, with the intention of collecting up all the small sheaves when he had finished. In the same way would dead bodies be scattered over the fields, but with none to gather them.

9.23 ‘Thus says YHWH, “Let not the wise glory in his wisdom, nor let the mighty glory in his might, let not the rich glory in his riches, but let him who glories glory in this, that he has understanding, and knows me, that I am YHWH who exercises covenant love, justice, and righteousness in the earth, for in these things I delight, the word of YHWH.”

Reflecting back on verse 12 where the wise man and the prophet failed to be able to discern why YHWH did what He did, and on verse 17 where the wise were mourners, YHWH now tells us what ‘the wise --- the mighty -- and the wealthy’ are not to glory in, (their own wisdom, their own might and their own riches), and what they are to glory in, (‘having understanding and knowing YHWH’). Whilst verse 12 had concentrated on supposedly ‘illuminated’ men, (the ‘wise man’ (Ha ish hechacam) and the prophet), this verse extends the idea to all who saw themselves as ‘wise (chacam) and great’. And it underlines that what is of vital importance to all is to have true understanding and to truly know YHWH in all that He essentially is. It is being emphasised that that was what men should ‘glory’ in, not the failing attainments of this world. And ‘What He is’ is then summed up in terms of the exercise of three attributes, covenant love, justice and righteousness throughout the whole earth, which are the things in which YHWH delights as confirmed by His sure word. ‘What does YHWH require of you but to fulfil justice, to show covenant love and to walk humbly with your God?’ (Micah 6.8).

Indeed had they understood and known YHWH they would not have been puzzled as to why He was about to do what He was about to do (verses 12-14). They would have recognised that it was perfectly in accordance with what He was revealed to be. He was strong on covenant love, but they had broken the covenant, had tossed it away and had failed to love YHWH. He was strong on justice, but they had made a mockery of justice. He was strong on righteousness, but they were totally unrighteous (not walking in His righteous ways as laid out in His Instruction). The contrasts are also interesting. Covenant love, involving close association with God’s wisdom, contrasts with men being ‘wise’ in their own eyes. True justice contrasts with ‘the mighty’, who all too often sought to override justice for its own ends. Righteousness contrasts with ‘the rich’ and with wealth, which tends to divert men from the way of righteousness (compare Proverbs 30.8-9; Matthew 19.23).

It was because of the essential nature of God in contrast with Judah’s dependence on earthly wisdom, might and wealth, that judgment was coming on Judah. They had followed their own ways, ignoring the covenant, they had looked to their own might, ignoring justice for the helpless and needy, and they had gloried in their own wealth, spurning righteousness and the need to hear the cry of the poor. All these things revealed a lack of understanding, and of ‘knowing YHWH’ essentially, something which was a mark of true believers. No wonder then that YHWH had had to act.

This is a remarkable equivalent to ‘flesh and blood has not revealed this to you, but My Father in Heaven’ (Matthew 16.17), and ‘You have hidden these things from the wise and understanding and have revealed them to babes’ (Matthew 11.25), for the only ones here who can be seen as having understanding and glorying in what YHWH is are Jeremiah’s adherents.

It is a salutary thought that today men and women certainly boast in how clever they are, how strong they are, and how wealthy they are. It is such people who are feted. But those who reveal ‘covenant love’ (a true and humble following of Jesus Christ), true concern for the rights of others, and true righteousness as they walk in the ways of God are often thrust into the background and even vilified.

His Punishment Must Also Come On All Their Neighbours.

9.25-26 “Behold, the days come,” says YHWH, “that I will punish all those who are circumcised in their uncircumcision, Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all who have the corners of their hair cut off, who dwell in the wilderness, for all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart.”

And it is because He is Lord of the whole earth that He now calls all nations into account for how they have responded to His covenant love (a covenant love openly offered to all men - Exodus 12.48), to His demand for true justice, and to His righteousness. The nations described are those who practised circumcision in one way or another, in contrast with ‘the uncircumcised Philistines’ (e.g. Judges 14.3; 1 Samuel 17.26), whose description as ‘uncircumcised’ indicates that they were seen as ‘the odd man out’ in the area, although it would appear that the Midianites connected with Moses in the Sinai peninsula also did not practise it, unless they did it at puberty (Exodus 4.24-26), which is when the Egyptians appear to have practised it. But the Midianites were desert tribesmen, and may, of course, have been among those who ‘had the corners of their hair cut off’. The omission of the Philistines here (they are included in 45-51) confirms that here God is dealing with nations which practised circumcision or the equivalent, something which, even if unintentionally, was seen as bringing them into responsibility towards the covenant. But like Judah, because of their failure to respond to the covenant all these nations were ‘circumcised in their uncircumcision’, that is, were physically circumcised while being uncircumcised in heart (see 4.4; 6.10; Leviticus 26.41; Deuteronomy 10.16; 30.6; Romans 2:25-29).

Included in the condemnation were those who ‘have the corners of their hair cut off who dwell in the wilderness’. This was a practise known among certain Arab tribes in the desert (compare 25.23; 49.28, 32) and was seemingly seen by God as similar to circumcision, because it indicated a parallel kind of commitment. It was a practise forbidden to Israel (Leviticus 19.27).

“For all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart.” In these words YHWH was now considering the wider aspect of nations. ‘All nations were uncircumcised’ because even those already mentioned which practised circumcision in one way or another were seen by Him as uncircumcised because of their behaviour and attitude, something which was now seen as also true of ‘the whole house of Israel’.

This indicated two important lessons. The first was that Judah’s circumcision meant nothing more than that of other nations unless it was accompanied by covenant obedience, and secondly that YHWH did see the other nations as having a duty towards Him, because He was Lord of the whole earth. True circumcision had always been seen as given only to those who ‘walked before Him and were blameless’ (Genesis 17.1).

Egypt is mentioned first as being the foremost nation in the area, but it does serve to emphasise that because of their sinfulness Judah were being seen as one among many.

The House Of Israel Are Not To Learn The Way Of The Nations Because, While YHWH Is Great Beyond Describing, Their Idols Are Utterly Futile (10.1-16).

This passage, in a sequence of verses, compares the futility of idols with the greatness of YHWH. They are introduced here so as to expand on what has been said in 9.24 about ‘understanding and knowing YHWH’. In order to bring out what understanding and knowing YHWH means he compares Him in a fourfold way with other so-called gods. It is clear that Jeremiah sees it as important that the people of Judah fully recognise just Who and What YHWH is. He is not just the greatest of all gods. He is the God Who is totally and uniquely different.

It is quite possible that Jeremiah is here partly citing an earlier prophet such as Isaiah, for the concepts are very Isaianic and lack much of Jeremiah’s unique style. But if so he makes the ideas his own. There are no real grounds for denying it to him as part of his central message. The verses can be divided up as follows, and as so often in Scripture can be seen either as a sequence or as a chiasmus:

• a The house of Israel are not to learn the way of the nations because the customs of the peoples are a like puff of wind (10.1-3a).
• b The futility of idols is described - they are man-made (10.3b-5).
• c The greatness of YHWH is described - He is incomparable (10.6-7).
• d The futility of idols is described - they are made of earthly materials (10.8-9).
• e The greatness of YHWH is described - He is the living everlasting King before Whom the earth and the nations tremble (10.10).
• d The futility of idols is described - they are perishable and foreign to Israel (10.11).
• c The greatness of YHWH is described - He created the earth and the heavens and controls the rain and wind (10.12-13).
• b The futility of idols is described - they are without life (10.14-15).
• a The greatness of YHWH is described - He formed all things and Israel are His inheritance (10.16)

So the idols are seen to be man made, whereas YHWH Himself made everything. The idols are all similar to each other (there is little to choose between them) whilst YHWH is incomparable. The idols are made of earthly materials whilst YHWH is the everlasting King before Whom the earth trembles. The idols are devoid of life whilst YHWH is the LIVING everlasting King. And yet He has chosen Israel as His inheritance.

We can gain from this a recognition of why God so forcefully condemned representations of Him in any physical form. The utilisation of a physical form immediately degrades Him to the level of these false gods, or even to a caricature of Himself. Think how many people think of God as an old man with a white beard because of artistic representations of Him. All such representations brings Him down to the level of His creation, and they can even in some forms bestialise His worshippers (Romans 1.18-24). And it can soon result in the undiscerning worshipping the image instead of God Himself. (It was in order to prevent this that He hid the Ark of the Covenant behind a curtain). Of course if we want to control Him, or control people through Him, or minimise His effectiveness in our lives once we have left the site of the image, or want to avoid too much moral application, it is a good idea to make an image of Him. Then at least we can delude ourselves, thinking that by using an image we have got God where we want Him, there to be called on when we feel like it, and to be ignored at other times. But thereby we miss the force of what Jeremiah is saying, that God is not like that. He is the living God, Who cannot be limited to His creation, Who observes us all in the all the details of our daily lives, and before Whom we are all accountable for what we do within those daily lives.

His People Are Not To Follow The Customs of The Peoples.

10.1-3a

The importance of the message being delivered here is initially brought out by the dual reference to YHWH as speaking. It is a special dual call to the house of Israel to hear His word. The lesson being emphasised is that they are not to learn the way of the nations or the customs of the peoples, because they are nothing but a puff of wind (hebel = breath, vanity, puff of wind). And this includes being dismayed at ‘the signs of the heavens’, which ‘the nations are dismayed at’. Isaiah had spoken of ‘those who divide the heavens, who gaze at the stars, who at the new moons predict what will befall you’ (Isaiah 47.13) as a warning against using astrology to predict events. These were practises which were common throughout the Ancient Near East and especially in Babylon to which a number of exiles had already gone (Isaiah 11.11; possibly 2 Chronicles 36.6-7; 2 Kings 24.12-16; Daniel 1), and such signs could cause great perturbation. But Israel were to pay no heed to them.

This warning is a necessary introduction to his contrasts of YHWH with idols. Nothing seemed more convincing to ‘heathen’ minds than the portents in the skies. Surely these were evidence of the activities of the gods? So that argument is immediately dismantled. In fact, He says, such signs and portents are false and unreliable. To take any notice of them is to grasp after a puff of wind, for they do not affect issues one way or another. And it is this very folly that leads on to idolatry. There was a right way to discern the skies, and that was by recognising that, ‘the heavens declare the glory of God and the firmament shows His handywork, day unto day issues speech, and the night unto night reveals knowledge’ (Psalm 19.1-2). It is through this that we learn of His ‘eternal power and Godhead’ (Roman 1.20) because from their overall impression we gain the concepts of beauty, design and purpose and recognise that they reveal a beautiful, intelligent and purposeful God. But once we go beyond that without special revelation we are getting involved with fantasy.

Idols Are Man-Made And Can Do Nothing.

His first emphasis is on the fact that idols are merely man-made. Today they would bear the label ‘made in China’, or some such thing. But what they are not is divine.

10.3b-5

YHWH goes on to deal with another aspect of the customs of the nations, the worship of idols that they have made for themselves. As explained above this is being used by Jeremiah in preparation for contrasting such idols with YHWH in a series of four contrasts. Such idols, He points out, are man-made. Their existence commences when the forester cuts down a tree with his axe, part of which is then decked with silver and gold, and fastened with nails and hammers so that it will not move or fall over (compare Isaiah 41.7). In other words it cannot support itself, and if left to itself it would collapse. Nor, being of turned work like a pillar made from a palm tree, do such idols speak. Furthermore they cannot ‘go’ on their own with the result that they have to be carried wherever they do go. Thus they can work neither evil things (e.g. storms, invasions, etc.) nor good things (e.g. rain and helpful wind). Contrast Isaiah 45.7. In consequence they can be seen to be helpless and useless. Compare Isaiah’s vivid dismissal of them in Isaiah 44.12-20. The sudden change of the verbs from singular to plural brings out that in the end they are all the same.

‘Like a pillar (palm-tree), of turned work, that it move not.’ Ancient pre-Grecian statues were usually made with arms firmly pressed against their sides, devoid of any impression of movement, thus further emphasising the lifelessness of the idol. However, the word for ‘turned (or beaten) work, can also mean ‘in a garden of gourds/cucumbers’. If we take the latter meaning it is describing an image with a function similar to that of our scarecrows as watchers over the fields, although in this case with ‘divine’ connotations.

YHWH Is Great Above All Things.

In contrast with the man-made idols is the One Who is great above all things, the incomparable King of the Nations

10.6

10.7

Thus YHWH stands out alone. There is none like Him, something stressed in both the first and the last lines. For He is great, and His Name (representing His essential being and attributes) is great in might. Indeed He is king of the nations (compare Ps 22.29; 47.8; 96.10), Lord of the world, and worthy to be looked on with awe, something which is in fact His due. In all the world there are none as wise and kingly as He.

Idols Are Simply Gilded Tree-Stumps.

In contrast to YHWH idols are but gilded tree stumps, covered in gold and silver and clothed in blue and purple. They are man’s attempt to give an impression of glory, hoping that it will at least deceive the innocent.

10.8-9 “But they are together brutish and foolish,

The series of contrasts of YHWH with idols continues with a further mocking of idols. In fact the wise of the nations are simply like brute beasts and are foolish, something brought out by the fact that they receive their instruction from a tree trunk! The further different materials from which they are made are brought from different parts of the world, silver plate from Tarshish (possibly Spain or Sardinia), gold from Uphaz (whereabouts unknown, but compare Daniel 10.5). The craftsman and goldsmith then bring the different materials together, after which they are clothed in blue and purple (the colours of royalty) in order to try to give them some kind of royal status. The whole, however, is simply the work of skilful men. It is like erecting an expensive scarecrow.

‘Uphaz.’ Some versions have Ophir instead of Uphaz, (in the original consonants the change of one similar letter), and we know that gold from Ophir was famous (1 Kings 9.28). But this appears too easy a way out, and, if the scribe was used to hearing the text read, an unlikely error to make. Alternately some have seen the ‘from uphaz’ (m’pz) as meaning ‘refined’ (compare 1 Kings 10.18, mpz), thus paralleling ‘beaten’ silver. However, it is probably best to leave Uphaz as signifying an at present unknown place famous for its gold.

YHWH Is The True And Living God, And The Everlasting King Before Who All Trembles.

In this second description of YHWH we learn that He is the true God, the living God, Who is the everlasting King at Whose wrath the whole earth trembles, the One Whom none on earth can resist. Note especially that this is the second emphasis on His kingship and His Lordship over the nations. What a contrast with their mute gods.

10.10

So in contrast to the expensive tree stump, which was all dressed up and nowhere to go, is YHWH, the true God, the living God, the everlasting King (compare Psalm 10.16; 29.10; Exodus 15.18), seated in splendour, before Whose wrath the earth trembles, Whose indignation the nations cannot live with. It is He Who is the One Who is truly worthy of worship.

The Gods Are Perishable And Had No Part In Creation.

The false gods are not only man-made but are also made of perishable materials (some of them are even in our museums). They are in no sense creators of Heaven and earth.

10.11

Speaking in Aramaic YHWH then tells Jeremiah to remind Judah/Israel that it is not these gods who have made heaven and earth. They are indeed a part of the earth, and will thus perish like all earthly things which are under the heavens.

The question must be raised as to why this verse alone is in Aramaic. Certainly it brings out that the gods being spoke of are foreign gods, but it may, also in fact, have been a riposte to a well known phrase or claim in Aramaic which was circulating in Jerusalem concerning the gods, a phrase which made the opposite claim to Jeremiah’s, possibly one being stressed by Babylonian representatives in court. The Aramaic nature of Jeremiah’s response would then have made obvious to all who was being refuted without him actually having to say it. Perhaps then he wanted to make clear, without bringing down on them the wrath of Babylon, that while he did not recommend rebellion against Babylon, it and its gods would finally perish (all would know that their gods could not perish without it having the same result for them).

Or it may be that Jeremiah was seeking to bring out in a striking way the foreign nature of the vanities that he has been describing, indicating that ‘These gods are not native to Judah. We can only speak of them in another tongue’. This would add to the impression already given that some of the materials of which they were made came from foreign parts, namely Tarshish and Uphaz. Aramaic was an international language used in foreign affairs of state (compare 2 Kings 18.26) and would have been very familiar in Jerusalem.

Another alternative is that it was a well known saying in Aramaic well known to all educated Judeans (in the same way as we might know Latin phrases and cite them). The Targums (Aramaic paraphrases of the Hebrew text) claim that it was part of a letter which Jeremiah sent to the exiles already in Babylon. The verse is not an interpolation. It is necessary in order to prepare for the thought in verses 12, and as a part of the sequence described above.

YHWH Is The Unique Creator Of All Things.

There is only one God Who has made heaven and earth, and that is YHWH. He established them by His wisdom and by His understanding. And it is He also Who controls the activities of nature.

10.12-13

What a contrast with the earthiness and the perishable natures of these foreign gods is the One Who has made the earth by His power, and established it by His wisdom, and has stretched out the heavens by His understanding. Indeed when He speaks the heavens are filled with tumultuous waters, constantly renewed from the earth, the rain is accompanied by His lightnings, and He produces winds from His treasuries. It is thus He Who is the true storm God, not Baal, or Hadad, or any other, and all the resources of heaven and earth are under His control.

This idea of YHWH seen in terms of a powerful storm is a constant one in Scripture. See, for example, 2 Samuel 22.8-16; Psalm 29; etc.

Idols Are Without The Breath Of Life.

The skilful workmen who make idols are (theoretically) put to the blush when it is discovered that there is no life in them. They are unable to make an idol that has life. And they are unable to make one that does not perish when its time comes. They are thus all nothing but a puff of wind and a delusion.

10.14-15

The emphasis in Jeremiah’s fourth critique of idols is that they are without life, and are a delusion which will perish. Men’s response towards them is simply an indication that man has become ‘brutish’, emphasising his own connection with the animal world rather than with heaven (compare Romans 1.18-26). This brings out that such men are without the true knowledge, the knowledge of God. Furthermore such idols will only bring shame on their creators, the goldsmiths, and their worshippers, brutish men, for they represent falsehood and are without life (they have no ‘ruach’ - breath, spirit). Thus they are a vanity (a puff of wind) and a work resulting from men’s delusion, a work which will perish when such men are ‘visited’ by YHWH in judgment.

The word for ‘delusion, errors, mockery’ (ta‘tu‘im) is deliberately similar to the word tsa‘tsu‘im which in 2 Chronicles 3.10 represents the ‘image’ part of ‘image-work’. Their images are in fact a delusion and an error and a mockery.

YHWH Is The Moulder And Shaper Of All Things, Choosing Israel/Judah As His Portion And Making Them His Inheritance.

In vital contrast is the One Who moulds and shapes all things, the One Who is the portion of His people, the One Who is Israel’s God of deliverance, the One Whose Name is YHWH OF HOSTS, Lord of the hosts of heaven and the hosts of sun and stars, the Lord of all the hosts of the nations, and the Lord of the host of Israel.

10.16

In total contrast to these idols is YHWH, the Portion of Jacob. He is the One Who formed (moulded, fashioned, determined) all things and chose Israel as His inheritance. And His Name is YHWH of hosts (controller of the hosts of heaven, the hosts of earth, and of all things - Genesis 2.1).

‘The Portion of Jacob.’ He has given Himself to His people as their ‘portion’, that is, as the most important thing allotted to them in His scheme of things. Compare how in Deuteronomy/Joshua YHWH was Levi’s inheritance (Deuteronomy 10.9; Joshua 13.33). It was His will and service for which they were responsible and on which they had to concentrate. So the idea here is that it was the Name of YHWH and His truth and covenant for which they were given responsibility, in return for which they received the assurance of His provision and protection. This includes all who in truth call on the Name of our Lord Jesus Christ, who are the true descendants of Abraham (Galatians 3.29) and Jacob, who are the true Israel (Matthew 16.18; Romans 11.17-28; Galatians 6.16; Ephesians 2.11-22; 1 Peter 2.9; 1 Peter 1.1; James 1.1; etc.), Who are God’s elect (Ephesians 1.4; 1 Peter 1.1; 2.9).

In response Israel were the tribe of His inheritance, given responsibility to watch over it. There is here an indication of the two-way relationship between God and His people. He is their God and their Father, they are His people and His children. He is their Provider and Protector, they are responsible to watch over His interests, obeying Him and walking in His ways.

YHWH Notifies Judah Of His Intention To Sling Them Out Of His Land And Punish Them, And They Express Their Grief As They Look Prophetically At His Having Done So. The Sound Of The Invaders Is Heard And His People Plead For What They Now See As Their Necessary Chastening And Correction Whilst Hoping That YHWH’s Anger Will Be Reserved For Those Who Have Devoured Them (10.17-25).

Having in verses 1-16 made clear YHWH’s superiority to the gods of the nations, and especially the great privilege that He had given to His people in making them His inheritance, He now makes clear that in spite of that fact He intends to sling them out of the land of His inheritance because they have forfeited the right to be there by their sins. This will result in their great grief at what has happened to them, something largely due to the failure of their shepherds. As a consequence the noise of the invasion is heard, and God’s people plead that He will not visit them with His anger but will rather chasten them and visit His anger on their destroyers. The passage may be analysed as follows:

• The besieged nation are to gather up their possessions because they are about to be slung out of the land (10.17-18).
• Prophetically the nation express their grief at what has happened to them (10.19-20).
• They acknowledge that their situation is due to the fact that they have listened to false shepherds (10.21).
• The noise of the approaching invaders can be heard whose aim is to devastate Judah (10.22).
• His people acknowledge that they are incapable of walking rightly and call on YHWH not to finally deal with them in His anger, but rather to chasten them and correct them, and rather pour out His anger on those who have consumed them (10.23-25).

The Besieged Nation Are To Gather Up Their Possessions Ready To Be Slung Out Of The Land.

10.17-18

The people are seen as undergoing siege and are not to hope for deliverance, but are rather to gather together such possessions as they can, because it is YHWH’s personal assurance that He is about to sling them out of His land, and will punish them severely enough for them to feel it. This time there will be no great deliverance, and the presence of the Temple will not save them (chapter 7).

‘O you who abide in the siege.’ Literally ‘O you inhabitant in the fortress’ with the word ‘inhabitant’ being feminine, representing ‘the daughter of my people’.

‘That they may find.’ We are not told what they find, and it is deliberately left open. Possibly it includes their deserts. Possibly it includes finding out the truth about themselves in their innermost hearts. Possibly it even includes the fact that in their need some might find YHWH. Possibly it is all three in the sense that some will find one thing and others another. They are going on a rather unpleasant voyage of discovery.

Prophetically The Nation Express Their Grief At What Has Happened To Them.

10.19

The people as a whole thus express their grief and hurt at what is happening to them, but recognise that it is something that they must bear, an idea which expresses their acknowledgement that it is what they deserve.

10.20

In picturesque terms the people seen as a whole then prophetically describe their homes as like a tent that has collapsed with its tent ropes broken, and with the children who usually help with the erection of the tent having gone into exile, and being as though they were no longer in existence. The consequence is that there is no one to re-establish their homes or make life bearable again. The words are seen as on the lips of a fictitious ‘daughter of His people’ seen as a parent who has been left helpless and deserted in their homeland, even though most were there no longer. There would, however, always be a few who had taken refuge and therefore had survived and remained in the land.

The idea of the tent might look back to the period in the wilderness when they had served YHWH more truly, something that lies at the heart of Jeremiah’s thinking (2.2-3). Then their tent had enjoyed protection. Now it was destroyed. Or it may be intended to indicate the transitoriness of life. All that we have are little better than a tent which can be easily dismantled. Israel in fact regularly described their houses as ‘their tents’.

They Acknowledge That Their Situation Is Due To Their Having Listened To False Shepherds.

10.21

This situation in which they find themselves is described, either by Jeremiah or by YHWH, as being due to the fact that their leaders (shepherds) have become like brute beasts rather than seeking YHWH for guidance as to His will. They have been materially minded rather than spiritually minded, seeking to images of things on earth rather than to YHWH in heaven. That is why they have not prospered (or ‘done wisely’) and why the people (their flock) have been exiled and scattered among the nations.

The primary meaning of the word for ‘prospered’ is to ‘do wisely’, thus resulting in its secondary meaning of prosperity.

They Become Aware Of The Noise Of The Approaching Invasion.

As a direct consequence of their sinfulness they become aware of the sound of approaching invaders.

10.22

Sure enough what they have foreseen is about to come upon them. The news of impending invasion is brought to them by their spies, and a great commotion is heard out of the north country, an indication that the invaders are on the way. The “great commotion” is that of an avenging army on the march, accompanied by the clash of weapons and the stamping and neighing of war-horses (compare 6.23; 8.16). Their aim is to make the cities of Judah a desolation, a place only fit for habitation by jackals (which made their dens in ruins).

They Call On YHWH For Correction And Ask For His Anger To Be Turned On Other Nations.

10.23-24

Acknowledging that there is not in man the capability of properly directing his ways, or living rightly, the people call on YHWH to correct them. But their prayer is that He will not do it out of anger, but out of compassion and in a measured way, using His carefully weighed judgment, and thus by chastening rather than by destruction. They are clinging to the past hints that they yet have a future. Their aim may well be long term, recognising that their chastening may have to be severe, but later their false prophets will suggest that it will not be very long, an impression they will seize on but which Jeremiah will have to correct. Their final fear is lest they be ‘brought to nothing’ i.e. be made so small that they are fading out of existence.

There is an important reminder here of man’s own incapacity to fulfil YHWH’s will, and of our need for correction and chastening. But there must be some doubt as to how genuinely they really felt it at this stage or wanted to be changed, otherwise they could have repented and have found mercy. It is rather expressing a hope for them in the long term.

10.25

Meanwhile they pray that YHWH’s full anger will be reserved for the nations who do not know Him, or call on His Name, because of what they have done to YHWH’s people. This ‘doing’ is described in a threefold way as ‘devouring’ (repeated twice), ‘consuming’ and ‘laying waste’ their land, bringing out the severity of the coming judgment. The verse is later repeated (slightly watered down ) in Psalm 79.6-7 This attitude must possibly be seen as expressing something of their complacency. They are still not convinced that YHWH’s judgment will come on them with such severity, whilst very much wanting Him to do it to the nations, and still seeing themselves, in spite of their blatant disobedience, as YHWH’s people. In a similar way today many who have little time for God complacently believe that He will look after their interests in the end. They are possibly in for a rude awakening. Alternately it may be seen as indicating the latent faith of the remnant who will return. Jeremiah no doubt meant it to be seen as an indication that YHWH would finally restore His people, but only once they had learned a hard lesson.