I. NAME OF THE BOOK

A. It was named after the prophet.

B. The meaning of his name is difficult to ascertain

1. "YHWH founded" (KB 440)

2. "YHWH loosens from the womb" (BDB 941)

3. "YHWH raises up" or "exalts" (BDB 926)

4. "YHWH hurls" (BDB 941 I, cf. Exod. 15:1)

 

II. CANONIZATION

A. It was part of the "prophet" section of the Hebrew canon.

B. The Torah or Law - Genesis-Deuteronomy

C. The Prophets:

1. Former Prophets - Joshua-Kings (except Ruth)

2. Latter Prophets - Isaiah-Malachi (except Daniel and Lamentations)

D. The Writings:

1. The Megilloth (5 scrolls):

a. Song of Songs

b. Ecclesiastes

c. Ruth

d. Lamentations

e. Esther

2. Daniel

3. Wisdom Literature:

a. Job

b. Psalms

c. Proverbs

4. I & II Chronicles

E. In rabbinical literature Jeremiah was often considered the first of the prophets (Baba Bathra 14b, cf. Matt. 27:9)

 

III. GENRE

A. This book is made up of several genres:

1. classical Hebrew poetry (Jeremiah's oracles)

2. Hebrew prose (written by Baruch in the third person)

3. summaries of Jeremiah's sermons often in prose (also from Baruch)

4. autobiographical complaints to God in poetic form (Confessions of Jeremiah, cf. 15:10-18; 17:9-18; 18:18-23; 20:7-18)

B. The book of Jeremiah includes both oral and written prophecies. Also from chapter 36 we learn that some had to be redictated/recopied. Also, chapter 52 is a historical addition related to II Kgs. 224:18-25:21.

C. Jeremiah's poetry is not of the same quality as Isaiah and Hosea, but his theology is wonderful.

This is a comment by Jerome in his introduction to Jeremiah.

"Jeremiah the prophet. . .is seen to be more rustic in language than Isaiah and Hosea and certain other prophets among the Hebrew, but equal in thought" (quoted from ABD, vol. 3, p. 690).

IV. AUTHORSHIP

A. Jeremiah did not write chapter 52 because vv. 31-34 record events which occurred in Babylon. Jeremiah was taken forcibly to Egypt by renegade Jewish military units after the assassination of Gedeliah, the Jewish governor, appointed by Nebuchandezzar.

B. Possible authors/editors:

1. Jeremiah (Baba Bathra 14b)

2. Baruch, his scribe

3. compilers

4. later editor (possibly Ezra or the men of the Great Synagogue)

C. We know more about Jeremiah than any other prophet.

1. from the priestly (exiled) line of Abiathar, I Kgs. 2:26-27)

2. grew up close to Jerusalem in Anathoth (a Levitical city in the tribal allocation of Benjamin, cf. Josh. 21:17-19)

3. called by God as a young man, 1:2; 25:3 (627 b.c.)

4. influenced by the previous writings, Hosea and Deuteronomy

5. contemporary with

a. Daniel

b. Ezekiel

c. Habakkuk

d. Zephaniah

e. Nahum

6. five years after his call "the Law Book" was found in the Temple during Josiah's reform. It is surprising that their relationship is never mentioned in Scripture. When the Law Book was found the King consulted a prophetess named Huldah (II Kgs. 22:14-20), not Jeremiah.

7. his feelings can be clearly seen in his confessions or complaints

a. 11:18-12:6

b. 15:10-12

c. 17:14-18

d. 18:18-23

e. 20:7-18

8. he was taken by force to Egypt where he was killed by Jewish refugees, 43:6

 

V. DATE

A. Jeremiah was born in Anathoth between 655-640 b.c. (exact date uncertain).

B. The book of Jeremiah is dated in 1:2 and covers the time from the thirteenth year of Josiah (his call) to the time of Gedaliah, 627 b.c. (cf. 1:1; 25:3) - 582 b.c. How long Jeremiah lived in Egypt with the refugees is uncertain.

C. An ostraca found at Lachnish describes its siege in 587 b.c. The form of its Hebrew text is comparable with Jeremiah.

D. Jeremiah's messages focus on the events from the fall of Samaria (722 b.c.) to the fall of Jerusalem (586 b.c.).

 

VI. HISTORICAL SETTING

A. 686 b.c. - Manasseh (686-641 b.c.)

B. 664 b.c. - the Egyptian Empire gains strength under Psammetichus (664-610 b.c.)

C. 648 b.c. - the birth of Josiah

D. 642 b.c. - Amon, king of Judah was killed by his servants (II Kgs. 21:19-26)

E. 640 b.c. - the last effective Assyrian ruler, Ashurbanipal, dies

F. 640 b.c. - Josiah becomes a king at 8 years of age (II Kgs. 22:1)

G. 628 b.c. - Josiah initiates reform (II Chr. 34:3ff; II Kings 23)

H. 626 b.c. - the call of Jeremiah (Jer. 1:2)

I. 626 b.c. - Nabopolassar (626-605 b.c.) becomes king of neo-Babylon

J. 621 b.c. - the Book of the Law was found by workmen who were remodeling the Temple (II Chr. 34:8ff; II Kings 22)

K. 614 b.c. - the regional capital of Assyria, Ashur, fell to neo-Babylon

L. 612 b.c. - Nineveh, Assyria's primary capital was destroyed by neo-Babylon and Media

M. 609 b.c. - Josiah was killed at Meggido opposing Pharaoh Necho II (610-594 b.c.) who was  attempting to help the fleeing remnant of the Assyrian army (II Chr. 35:20-24; II  Kgs. 23:28-30)

N. 605 b.c. - neo-Babylon defeats the Egyptians and remainder of the Assyrian armies at  Carchemish

O. 605 b.c. - Nebuchadbezzar II moves through Palestine demanding tribute payments (taking  Daniel and the first deportation). There were four invasions affecting Judah and  Jerusalem, 605, 597, 586, and 582 b.c.

P. 601 b.c. - Nebuchadnezzar II lost the battle for control of Egypt (a stalemate)

 

VII. LITERARY UNITS

A. The book's structure is topical or thematic, not chronological. It is probably a collection of several different scrolls/messages by Jeremiah, 1-25,30-33, and 46-51.

The UBS' A Handbook of Jeremiah makes the comment,

"In fact, Jeremiah is not really a 'book' in the sense that most readers today would normally describe a book-it has neither an overall orderly arrangement nor clearly defined contextual settings for interpreting many of its individual parts" (p. 1).

B. The LXX and the MT differ greatly. Almost 3000 words of the MT are missing in the LXX. Also, the order of the nations in chapters 46-51 is different, as well as their placement after chapter 25. Both MSS traditions were found among the Dead Sea Scrolls, which implies they are both translations of an early Hebrew text.

C. Tentative outline (basically follows R. K Harrison and E. J. Young)

1. chapter 1 - Jeremiah's call and provision

2. chapters 2-25 - Judah's sin from the early years of Jeremiah's ministry

3. chapters 26-29, 34-35 - the personal life of the prophet

a. YHWH's message to Zedekiah and Hananiah's reaction, 26-29

b. the Rechabites, 34-35

c. historical events from the reign of Jehoiakim - Zedekiah and Gedaliah and to Egypt, 36-45

4. chapters 30-33 - the promise of the restoration of God's people

a. physically

b spiritually

5. chapters 46-51 - prophecies against surrounding nations (also 25:12-38)

a. Egypt - 46 (Isaiah 19; Ezekiel 29-32)

b. Philistia - 47 (Amos 1:6-8; Isa. 14:29-32; Ezek. 25;15-17)

c. Moab - 48 (Amos 2:1-3; Isaiah 15-16; Ezek. 25:8-11)

d. Ammon - 49:1-6 (Amos 1:13-15; Ezek. 25:1-7)

e. Edom - 49:7-22 (Amos 1:11-12; Isa. 21:11-12; Ezek. 25:12-14; Obadiah)

f. Syria - 49:23-27 (Amos 1:3-5; Isa. 17:1-3)

g. Arabia - 49:28-33

h. Elam - 49:34-38

i. Babylon - 50-51 (Isa. 13:1-14; Hab. 2:6-17)

6. chapter 52 - the Fall of Jerusalem (cf. II Kgs. 24:18-25:30)

D. The UBS' A Handbook of Jeremiah makes the comment:

1."As is well known, the book of Jeremiah is not put together according to a chronological arrangement, and it is only with difficulty that we can uncover even a topical arrangement of the sayings and deeds recorded in it. However, a recent commentary by Dorsey demonstrates that there are seven fairly well-defined larger units along with an appendix. Each has its own cohesive internal organization. The outline below is based on his analysis:

a. God will punish Judah (1.1-12.17)

b. The Lord reveals his plans for the fall of Judah (13.1-20.18)

c. God will judge and punish Judah and Jerusalem (21.1-29.32)

d. God will bring his people back to their land (30.1-33.26)

e. Jeremiah delivers messages to Zedekiah and the Rechabites (34.1-35.19)

f. Jeremiah suffers because he delivers the Lord's message (36.1-45.5)

g. God will punish the nations (46.1-51.64)

h. An appendix on the fall of Jerusalem (52.1-34)" (p. 1)

2. "The seven divisions of the book are therefore arranged in a symmetrical pattern. The first and seventh have related themes, as do the second and sixth, and the third and fifth. The fourth, the central division, delivers the central message, that of hope. This is quite different from many of the other prophetic books where the central message is a call to repentance. Further, the book makes clear that God did not fail to protect Judah. Rather, it was he who decreed that Judah should be punished because they failed to obey him. The Lord is above the nations and powers; he is able to punish, but he alone can be trusted to restore the people" (p. 2).

E. It is interesting to note that in chapters 1-25 Jeremiah's messages are introduced with the phrase "the word of YHWH came to me," while in chapters 26-51 they are introduced with "the word of YHWH came to Jeremiah."

F. Chart of Jeremiah's prophecies by the reigning king:

 

	E. J. Young		R. K. Harrison
1.	under Josiah (640 b.c.) 1:1-19; 2:1-3:5; 3:6-6:30; 7:1-10:25; 11:1-13:27; 14:1-15:21; 16:1-17:27; 18:1-20:18		1:1-19; 2:1-3:5; 3:6-6:30; 7:1-10:25; 18:1-20:18
2.	under Jehoahaz (609 b.c.)
3.	under Jehoiakim (609 b.c.)		11:1-13:14;1 4:1-15:21; 16:1-17:27; 22; 25; 26; 27; 35; 36; 45 23; 25; 26; 35; 36; 45; 46-48
4.	under Jehoiachin (598-596 b.c.) 31:15-27
5.	Zedekiah (597 b.c.)		21:1-22:30; 23; 24; 27; 28; 29; 30-31;  21:1-22:30; 24:1-10; 27; 28; 29; 30-31; 32; 34; 37; 38; 39  32; 33; 34; 37; 38; 39; 49; 50:1-51:64
6.	under Gedaliah		40; 41; 42; 43-44:30; 50-52 40:1-42; 43:1-44:30
7.			Historical Appendix 52:1-34

VIII. MAIN THEME

A. The time of judgment is imminent because Judah would not repent! Jeremiah emphasizes sin, judgment, then restoration; 1:4-10.

B. Liturgical or ritual religion without personal lifestyle faith in God is a disaster! (chapter 7; Isa. 29:13).

C. Judah had hopelessly lost her way in ritual, idolatry, and sin! She had broken God's covenant, symbolized as a marriage contract (cf. 2:1-3:5).

D. Personal repentance and faith are the basis of God's new covenant (31:31-34), not family faith (31:29; Ezekiel 18).

E. The New Covenant is permanent (31:35-37) because it is not conditioned on human performance but on God's grace and power (Ezek. 36:22-38).

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

(The parentheses represent poetic literary units)

NASB	NKJV	NRSV	TEV	NJB
Jeremiah's Call and Commission		Superscription		Title
1:1-3	1:1-3	1:1-3	1:1-3	1:1-3
	The Prophet Is Called	Jeremiah's Call and Related Visions	The Call of Jeremiah	The Call of Jeremiah
1:4-10 (4-8)	1:4-8 (5)	1:4-10 (5)	1:4-5	1:4-5 (5)
	(6)		1:6	1:6
	(7-8)	(7-8)	1:7-8	1:7-8 (7-8)
(9b-10)	1:9 (9b)		1:9-10	1:9-10 (9b-10)
	1:10 (10)	(10)	The Two Visions
1:11-12	1:11-12	1:11-13	1:11	1:11-12
			1:12
1:13-19	1:13-16		1:13	1:13-16
	(14-16)	1:14-19	1:14-19	(14-16)
	1:17-19 (17-19)			1:17-19 (17-19)

 *Although not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraph divisions as they understand them. Every paragraph has one central topic, truth or thought. Each version encapsulates that topic in its own way. As you read the text, which translation fits your understanding of the subject and verse divisions?

  In every chapter you must read the Bible first and try to identify its subjects (paragraphs). Then compare your understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation at the paragraph level, can one truly understand the Bible. Only the original author was inspired-readers have no right to change or modify the message. Bible readers do have the responsibility to apply the inspired truth to their day and lives.

 Note that all technical terms and abbreviations are explained fully in "Brief Explanations of the Technical Resources used in This Commentary," "Brief Definitions of Hebrew Verbal Forms that Impact Exegesis," and "Abbreviations Used in This Commentary."

READING CYCLE THREE (see introductory section)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 1:1-3
¹The words of Jeremiah the son of Hilkiah, of the priests who were in Anathoth in the land of Benjamin, ² to whom the word of the Lord came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign. ³It came also in the days of Jehoiakim the son of Josiah, king of Judah, until the end of the eleventh year of Zedekiah the son of Josiah, king of Judah, until the exile of Jerusalem in the fifth month.

1:1 "The words" This Hebrew word (BDB 182) has a wide semantical field and can mean "deeds," "matters," "affairs," or "sayings."

▣ "Jeremiah" This is a very common Hebrew name, but its etymology is uncertain (see Intro. I., B); of all the prophetic books, this one mentions the author more than any other. The book reveals its author's words, thoughts, feelings, and actions more than any other OT book.

▣ "the son of Hilkiah" This name (BDB 324) means "YHWH is my portion." Jeremiah was a Levite, but apparently he was not an active priest because Solomon had exiled his family to Anathoth (cf. I Kgs. 2:26-27). There are two men in Jeremiah's day by the same name. His father is not the high priest mentioned in II Kgs. 22:4 or II Chr. 34:9. The high priest was apparently of the lineage of Zadok, while Jeremiah's father was from the lineage of Abiathar, both descendants of Eli.

▣ "Anathoth" This name (BDB 779) comes from the Amorite goddess, Anath, who is the sister or consort of Ba'al. She was the most active warrior goddess (i.e., Anath, Asherah, Astarte, and Astoreth) called the Queen of heaven in the Ras Shamra poetry texts (found in the city of Ugarit, north of Israel. A city by this name, Beth-anath, is mentioned in Josh. 15:59; 19:38; Jdgs. 1:33.

▣ "in the land of Benjamin" This was the location of Abiathar's excommunication (cf. I Kgs. 2:26-27). It is about three miles from Jerusalem, but its exact location is uncertain.

1:2-3 The repeated phrase "in the days of. . ." is a way to date the prophetic messages. The opening verses serve to introduce the entire book.

1. from whom

2. to whom (cf. v. 7)

3. when

4. why

 

1:2 "the word of the Lord came" The OT prophets repeatedly affirm that their message was from YHWH. This literary formula makes that very clear.

SPECIAL TOPIC: NAMES FOR DEITY

1:2,3 "in the days of Josiah. . .in the days of Jehoiakim" This forms the beginning and ending dates of Jeremiah's ministry, which is about 627 b.c. to after 586 b.c. See Appendix Four, chart #3.

▣ "Josiah" This means "YHWH supports" (BDB 78) or "YHWH heals" (BDB 382). He was a godly king who began reigning in 640 b.c. at eight years of age (640-609 b.c.). He started a spiritual reform and the remodeling of the Temple. This was when the "Law of the Lord" was found (621 b.c., cf. II Kings 22-23).

▣ "in the thirteenth year of the reign" This would be five years after the Book of the Law was found in the Temple and when Josiah began his reform. It is unusual that there is no textual connection between Josiah and Jeremiah recorded in the Bible. Even when the Book of the Law was found, it was taken to the prophetess Huldah to interpret (cf. II Kgs. 22:14-20).

1:3 "Jehoiakim" This was another son of Josiah (Eliakim, cf II Kgs. 23:34) who replaced Jehoahaz (i.e., Shallum, cf. 22:11) as the ruler of Judah by Pharaoh Necho (cf. II Kgs. 23:31-34; II Chr. 36:4).

Notice that there are two sons of Josiah who reigned briefly for three months who are not named in this passage.

1. Jehoahaz (Shallum) who was exiled to Egypt by Pharaoh Necho II (cf. II Kings 23)

2. Jehoiachin who was exiled to Babylon by Nebuchadnezzar II (cf. II Kings 24; II Chronicles 36)

 

▣ "Zedekiah" Zedekiah replaced Jehoiakim on the throne of Judah as a vassal of Nebuchadnezzar II (i.e., 609 b.c., cf. II Kgs. 24:17; II Chr. 36:10-13).

▣ "the exile of Jerusalem in the fifth month" There were four deportations by Nebuchadnezzar II of the population of Judah to Babylon (i.e., 605, 597, 586, 582 b.c.). By far the most destructive was in 586 b.c., when Jerusalem itself fell and the Temple was completely destroyed (cf. II Kings 25; II Chr. 36:9-21; Jeremiah 39 and 52).

NASB (UPDATED) TEXT: 1:4-10
⁴Now the word of the Lord came to me saying,
⁵"Before I formed you in the womb I knew you,
And before you were born I consecrated you;
I have appointed you a prophet to the nations."
⁶Then I said, "Alas, Lord God!
Behold, I do not know how to speak,
Because I am a youth."
⁷But the Lord said to me,
"Do not say, 'I am a youth,'
Because everywhere I send you, you shall go,
And all that I command you, you shall speak.
⁸"Do not be afraid of them,
For I am with you to deliver you," declares the Lord.
⁹Then the Lord stretched out His hand and touched my mouth, and the Lord said to me, "Behold, I have put My words in your mouth.
¹⁰See, I have appointed you this day over the nations and over the kingdoms,
To pluck up and to break down, To destroy and to overthrow,
To build and to plant."

1:4 Verses 4 through 10 are the divine call of Jeremiah to prophetic ministry.

SPECIAL TOPIC: OLD TESTAMENT PROPHECY

1:5 "Before I formed you in the womb I knew you" This speaks of God's sovereign power over the lives of His human creation (cf. 43:7; 44:2,24; 49:5). The term "formed" (Qal imperfect, BDB 427, KB 428) is the exact term used in Gen. 2:7,8. God has a plan and a purpose for every human person (cf. Ps. 139:13-16; Isa. 43:7; 49:5; Gal. 1:15).

God had a plan and purpose for this person even before he was born. I wonder how many "prophets" and servants of God America has killed in the name of expediency and the individual freedom of their selfish parents. Personal convenience and expedience give a social license to choices that depreciate human worth and dignity!

For a good brief discussion of the Bible texts on the unborn see Millard Erickson, Christian Theology, 2^nd ed., pp. 570-572.

▣ God selects four verbs to describe His personal activity in Jeremiah's life.

1. I formed - Qal imperfect, BDB 427, KB 428

2. I knew - Qal perfect, BDB 393, KB 390 (see Special Topic below)

3. I consecrated - Hiphil perfect, BDB 872, KB 1073

4. I appointed - Qal perfect, BDB 678, KB 733

 

SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM)

▣ "to the nations" Jeremiah was not just called to Judah, but was to proclaim God's sovereignty over all nations (cf. v. 10a; 25:15-29,46-51). This is the theological implication of monotheism.

SPECIAL TOPIC: MONOTHEISM

SPECIAL TOPIC: BOB'S EVANGELICAL BIASES

1:6 "Alas" In this first chapter there are several interjections.

1. "alas" - אהה, BDB 13, KB 18, cf. Jdgs. 11:35; II Kgs. 3:10; 6:5,15; Joel 1:15; Jer. 1:6; 4:10; 14:13; 32:17. It is translated "ah" in Jeremiah and denotes alarm.

2. "behold" - הנה, BDB 243, KB 252, cf. vv. 6,9,18; 49:2; Isa. 6:7. This is a way to call attention to a statement.

3. "behold" - הן, BDB 243, v. 15; 31:8. The UBS Handbook calls it "an emphatic transitional marker" (p. 38).

4. "see" - in v. 10 (Qal imperative), also functions as an interjection

 

▣ "Lord God" The Hebrew titles are "Adonai" and "YHWH." Since both of these terms are translated "Lord" in English, most English translations use the title "Lord God" (cf. 4:10; 32:17; Josh. 7:7; Jdgs. 6:22). See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

▣ "I do not know how to speak" This was the same excuse that Moses used in Exod. 4:10, however, the term used here means "to speak publicly." Moses was claiming to be a stutterer (BDB 546), but Jeremiah was claiming not to be a public speaker (BDB 180).

▣ "because I am a youth" His exact age is uncertain, because in Exod. 33:11 Joshua is called a youth and he was 45 years old. Young people in Hebrew culture did not have the status that they do in modern American culture. Jeremiah was afraid that because of his age and because he was unmarried he would not have a strong social or religious platform from which to speak to Judeans.

God regularly uses young people. Here are just a sample.

1. the spies of Jericho, Josh. 6:23

2. Samuel

3. David and Jonathan

4. Daniel and his three friends

5. Josiah

6. Joel 2:28

It is not the age but the heart that is crucial!

1:7 Notice how YHWH answered Jeremiah's reluctance.

1. do not say, "I am a youth" (Qal imperfect used in a jussive sense)

2. everywhere I send you, you shall go

3. all that I command you, you shall speak

 

▣ "because everywhere I send you, you will go" God never sends anyone out alone. His greatest provision is His personal presence (cf. vv. 8b,19). He goes along to help (i.e., Matt. 28:20) and to equip for the task assigned (i.e., Eph. 4:12).

1:8 "Do not be afraid of them" This is a Qal imperfect used in a jussive sense. Jeremiah had a hard word to speak to his own people (i.e., exile is coming). They would attack Jeremiah both verbally and physically, but YHWH says "Fear not!" This was a frequent message to YHWH's servants.

1. Abraham, Gen. 15:1

2. Isaac, Gen. 26:24

3. Moses, Num. 21:34; Deut. 3:2,22

4. Joshua, Josh. 1:5-9; 8:1; 10:8

5. Gideon, Jdgs. 6:8-10

6. Solomon, I Chr. 28:20

7. Isaiah, Isa. 8:12-15

8. national Israel, Isa. 41:10,13,14; 43:1,5; 44:2; 54:4

9. Daniel, Dan. 10:12,19

10. Mary, Luke 1:30

11. Simon, Luke 5:16

12. Paul, Acts 27:24

13. John, Rev. 1:17

 

1:9 "the Lord stretched out His hand and touched my mouth" Jeremiah becomes YHWH's mouthpiece (cf. 15:19; Deut. 18:18). Apparently Jeremiah had a vision of God similar to Isaiah's (cf. Isa. 6:6-7). The vision is not elaborated in Jeremiah's call as it is in Isaiah's call (cf. Isaiah 6) or Ezekiel's call (cf. Ezekiel 1).

This is a very anthropomorphic phrase. God is described in human terms.

SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic language)

SPECIAL TOPIC: HAND (ILLUSTRATED FROM EZEKIEL)

▣ "Behold I put my words in your mouth" It must be remembered that this was not Jeremiah's message or thoughts, but God's (cf. v. 2; Deut. 18:18).

1:10 There is a series of six infinitive constructs.

1. to pluck up - Qal, BDB 684, KB 737, cf. 31:28

2. to break down - Qal, BDB 683, KB 736, cf. 31:28

3. to destroy - Hiphil, BDB 1, KB 2, cf. 31:28

4. to overthrow - Qal, BDB 248, KB 256

5. to build - Qal, BDB 124, KB 139, cf. 24:6; 31:4,28; 33:7; 42:10

6. to plant - Qal, BDB 642, KB 694, cf. 24:6; 31:28; 32:41; 42:10

The first four speak of judgment, but the last two of renewal and restoration (cf. 18:7-10; 31:40). It is interesting that Jeremiah repeats this phrasing in 31:28, where he switches to an emphasis on restoration and deliverance. This phrase then becomes a literary marker for the two opposite prophecies Jeremiah is to speak to "the nations," because YHWH is the true "King" of all nations (cf. I Sam. 8:4-9).

NASB (UPDATED) TEXT: 1:11-12
¹¹The word of the Lord came to me saying, "What do you see, Jeremiah?" And I said, "I see a rod of an almond tree." ¹²Then the Lord said to me, "You have seen well, for I am watching over My word to perform it."

1:11 "What do you see" There are two visions (vv. 11-12 and vv. 13-19). The time element is uncertain, but they are placed close to Jeremiah's call.

▣ "I see a rod of an almond tree" The term "almond," shaqed (BDB 1052), is related to the verb "watching" in v. 12, shoqed (BDB 1052). In this culture the almond tree was called "the watching tree." Apparently this vision was a way to emphasize the surety of God's word through Jeremiah (i.e., "watching over" and "to perform it").

NASB (UPDATED) TEXT: 1:13-19
¹³The word of the Lord came to me a second time saying, "What do you see?" And I said, "I see a boiling pot, facing away from the north." ¹⁴Then the Lord said to me, "Out of the north the evil will break forth on all the inhabitants of the land. ¹⁵For, behold, I am calling all the families of the kingdoms of the north," declares the Lord; "and they will come and they will set each 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. ¹⁶I will pronounce My judgments on them concerning all their wickedness, whereby they have forsaken Me and have offered sacrifices to other gods, and worshiped the works of their own hands. ¹⁷Now, gird up your loins and arise, and speak to them all which I command you. Do not be dismayed before them, or I will dismay you before them. ¹⁸Now behold, I have made you today as a fortified city and as a pillar of iron and as walls of bronze against the whole land, to the kings of Judah, to its princes, to its priests and to the people of the land. ¹⁹They will fight against you, but they will not overcome you, for I am with you to deliver you," declares the Lord.

1:13 "a boiling pot, facing away from the north" Because of v. 14 it is obvious that this is referring to an invasion from the north. The term "north" became a proverb for "evil" and "invasion" (cf. 4:6; 6:1,22; 10:22; 25:9) because it was the only land route into Palestine from Mesopotamia because of the desert east of Palestine. The boiling pot pours south (i.e., the advancing Babylonian army).

There are three words in close proximity that may be sound plays.

1. נפוח - boiling pot

2. ופניו - facing away from

3. צפונה - the north

These kinds of sound plays are a characteristic of Hebrew poetry (see Appendix One)

1:15 This verse is describing the armies of Neo-Babylon, made up of many conscripts and mercenaries. They will come and lay siege to the walled cities of Palestine.

1:16 Judah's fall came not because of the weakness of YHWH, their God, but their idolatry.

1. they have forsaken Me - Qal perfect, BDB 736 I, KB 806

2. they have offered (lit. "burned incense") to other gods - Piel imperfect, BDB 882, KB 1094

3. they have worshiped the work of their own hands - Hishtaphel imperfect, BDB 1005, KB 295

1:17 "gird up your loins" This is a Hebrew idiom for "get ready for action" (cf. I Kgs. 18:46; II Kgs. 4:29; 9:1; Eph. 6:14; I Pet. 1:13), which would be similar to our "roll up your sleeves."

Girding up his loins meant to pull one's robe through the legs in front and tuck it into the sash, thereby forming tight-fitting shorts, ready for action. This is not the only preparatory action the prophet is told to do.

1. arise - Qal perfect, BDB 877, KB 1086

2. speak - Piel perfect, BDB 180, KB 210

3. do not be dismayed - Qal imperfect negated (BDB 369, KB 365) used in a jussive sense

 

▣ "and speak to them all which I command you" This shows the purpose of the visions for Jeremiah in vv. 11-16. It was a divine revelatory communication.

▣ "Do not be dismayed before them, or I will dismay you before them" God's service is a double-edged sword, privilege brings responsibility.

1:18 "I have made you today" God's provision and protection are emphasized to the prophet.

1. as a fortified city

2. as a pillar of iron

3. as walls of bronze

We must not let the reception of our message affect its proclamation, once we know it is from God! Jeremiah was going to speak to the powerful and elite of his day.

1. to the kings of Judah

2. to its princes

3. to its priests

4. to the people of the land (wealthy land owners)

 

1:19 "They will fight against you" Judah will reject God's message. God's people have always rejected His message.

▣ "I am. . .the Lord" These are both from the same Hebrew verb, "to be" (BDB 217, cf. Exod. 3:12-14). Their basic thrust is that God is the ever-living, only-living God. See Special Topic at 1:2. That great God is with Jeremiah (cf. v. 8).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How long did Jeremiah preach?

2. What does v. 5 have to say to the abortion issue of our day?

3. Why did Jeremiah try to excuse himself from God's will?

4. Explain the two visions and their purposes in vv. 11-16.

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

(The parentheses represent poetic literary units)

NASB	NKJV	NRSV	TEV	NJB
Judah's Apostasy	God's Case Against Israel	The Apostasy of Israel	God's Care for Israel	The Earliest Preaching of Jeremiah: the Infidelity of Israel
2:1-3 (2b-3)	2:1-3 (2b-3)	2:1-3	2:1-3 (2b-3)	2:1-13 (2b-13)
			The Sin of Israel's Ancestors
2:4-8 (5-8)	2:4-8 (5-8)	2:4-8 (5-8)	2:4-8 (5-8)
			The LORD's Case Against His People
2:9-13 (9-13)	2:9-13 (9-13)	2:9-13 (9-13)	2:9-13 (9-13)
			The Results of Israel's Unfaithfulness
2:14-19 (14-19)	2:14-19 (14-19)	2:14-19 (14-19)	2:14-19 (14-19)	2:14-19 (14-19)
			Israel Refuses to Worship the LORD
2:20-25 (20-25)	2:20-22 (20-22)	2:20-25 (20-25)	2:20-25 (20-25)	2:20-25 (20-25)
	2:23-25 (23-25)		Israel Deserves To Be Punished
2:26-28 (26-28)	2:26-28 (26-28)	2:26-28 (26-28)	2:26-27	2:26-32 (26-32)
			2:28-34a
2:29-37 (29-37)	2:29-32 (29-32)	2:29-32 (29-32)
	2:33-37 (33-37)	2:33-37 (33-37)		2:33-35 (33-35)
			2:34b-37
				2:36-37 (36-37)

READING CYCLE THREE (see introductory section)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

BACKGROUND

A. Chapters 2:1 through 6:30 possibly occur during the reign of Josiah (see Chart at Appendix Four #3).

 

B. Chapter 2 is a classic example of Hebrew prophecy (see Appendix Two).

 

C. The change in the pronouns has caused some to assert that there are several sermons combined, but it seems that Jeremiah switches from speaking to the nation, to individuals and then back to the nation.

 

D. Chapter 2 is structured in the imagery of a lawsuit (cf. vv. 4-8,9,12,29; Isa. 1:2,18; 3:13-15; Hos. 4:1; 12:20; Micah 6:2).

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 2:1-3
¹Now the word of the Lord came to me saying, ²"Go and proclaim in the ears of Jerusalem, saying, 'Thus says the Lord,
"I remember concerning you the devotion of your youth,
The love of your betrothals,
Your following after Me in the wilderness,
Through a land not sown.
³Israel was holy to the Lord,
The first of His harvest.
All who ate of it became guilty;
Evil came upon them," declares the Lord.'"

2:1 This is a literary phrase in the prophets to designate YHWH's message. These were His words not Jeremiah's! It was a very specific revelation. The question is how much of the

1. genre (poetry)

2. vocabulary

3. imagery

is YHWH's and how much is Jeremiah's mind, education, and culture. We simply do not know, but by faith all believers assert it is God's self-revelation (i.e., "Thus says the Lord," v. 2). See Special Topic: Inspiration at 23:21-22.

▣ "Go and proclaim" One would think these are imperatives but they are not.

- go, Qal infinitive absolute

- proclaim, Qal perfect

 

▣ "in the ears of Jerusalem" Poetry condenses for emphasis. This phrase is addressing the people of Jerusalem, not a personification of the city. Also the message was for all Judeans not just the capital city.

Does this imply that Jeremiah is speaking only to Judah and that Israel has already been exiled (i.e., 722 b.c.)? It is hard/impossible to date the individual poems of Jeremiah. The word "Jerusalem" is missing in the LXX.

▣ In v. 2 YHWH speaks of the time of the beginning of Israel as a nation (i.e., the exodus and wilderness wandering period of 38 years).

1. "I remember" (anthropomorphic metaphor, see Special Topic at 1:9)

a. the devotion (hesed) of your youth (see Special Topic below)

b. the love of your betrothal

c. your following after Me in the wilderness

The rabbis called this period "the honeymoon" period between YHWH (husband) and Israel (wife). He provided their every need. See Special Topic below.

1. food (manna and quail)

2. water

3. clothing

4. shade

5. His personal guidance

In a sense this strophe is like Rev. 2:4, which describes how the OT people of God, like the church at Ephesus, had "left her first love" (i.e., beginning devotion and commitment).

SPECIAL TOPIC: LOVINGKINDNESS (HESED)

SPECIAL TOPIC: THE WILDERNESSES OF THE EXODUS

2:3 "Israel" See Special Topic below.

SPECIAL TOPIC: ISRAEL (THE NAME)

SPECIAL TOPIC: HOLY

▣ "The first of His harvest" This imagery is an allusion to the offering of the first fruits which symbolized YHWH's ownership of the whole crop (cf. Lev. 23:10-11; I Cor. 15:20; James 1:18). Here the imagery turns negative. The nations attacked and rejected YHWH by rejecting His chosen vessel of revelation, Israel.

▣ "ate" This term (Qal participle, BDB 37, KB 46) was used in Akkadian for an "illegal invasion," but here it denotes the nations of Palestine's rejection and attack on Israel. This phrase shows Israel's specialness (cf. Gen. 12:3; 27:29). She was created and called for a larger purpose (see Special Topic at 1:5).

NASB (UPDATED) TEXT: 2:4-8
⁴Hear the word of the Lord, O house of Jacob, and all the families of the house of Israel.
⁵Thus says the Lord,
"What injustice did your fathers find in Me,
That they went far from Me
And walked after emptiness and became empty?
⁶They did not say, 'Where is the Lord
Who brought us up out of the land of Egypt,
Who led us through the wilderness,
Through a land of deserts and of pits,
Through a land of drought and of deep darkness,
Through a land that no one crossed
And where no man dwelt?'
⁷I brought you into the fruitful land
To eat its fruit and its good things.
But you came and defiled My land,
And My inheritance you made an abomination.
⁸The priests did not say, 'Where is the Lord?'
And those who handle the law did not know Me;
The rulers also transgressed against Me,
And the prophets prophesied by Baal
And walked after things that did not profit."

2:4 "Hear" This is the theologically significant verb Shema (Qal imperative, BDB 1033, KB 1570). Its basic meaning is "to hear, so as to do." It has great importance in Deut. 4:1; 5:1; 6:3,4. Jeremiah was deeply influenced by Deuteronomy.

▣ "O house of Jacob. . .families of the house of Israel" These are parallel phrases used of all the seed of Abraham, after the split of the United Monarchy (Saul, David, Solomon) in 922 b.c. The northern ten tribes are called Israel, Ephraim, or Samaria. This has caused great confusion in the use of the term "Israel" (see Special Topic at 2:3).

2:5 "What injustice did your fathers find in Me" This is the literary imagery of a court scene (cf. vv. 4-8). YHWH's true nature is expressed in Deut. 32:4. YHWH asked this same question in Micah 6:3. He was not the problem, they were!

▣ "they went far from Me" The verb (Qal perfect, BDB 934, KB 1221) is in direct contradiction to "follow after Me" in v. 2.

Also notice the personal element. Not just follow my laws but follow "Me"! Biblical faith is a personal faith, in a personal God, on a daily moment-by-moment basis. It is a faith relationship, but it is personal (i.e., prayer, daily trust, and obedience to the known will of God).

▣ "walked" This (BDB 229, KB 246) is a biblical metaphor of lifestyle choices and actions.

▣ "emptiness and became empty" The noun (BDB 210 I) and verb (Qal imperfect, BDB 211, KB 236) are put together for emphasis. This refers to idolatry (cf. 8:19; 10:3-5,8-10,14-15; 16:19-20; 51:17-18).

2:6-7 These verses refer to the exodus and wilderness wandering period.

Notice the things YHWH did for them as He fulfilled His promise/prophecy to Abraham (cf. Gen. 15:12-21).

1. brought us up out of the land of Egypt

2. led us through the wilderness

a. a land of deserts and pits (natural holes or steep ravines)

b. a land no one crossed (hyperbole)

c. a land of drought and deep darkness (i.e., "shadow of death," cf. 13:16; Ps. 23:4)

d. a land where no one dwelt (symbol of a curse)

3. brought you into the fruitful land (i.e., Palestine/Canaan)

The exact date, route, and number of the Exodus is uncertain.

SPECIAL TOPIC: THE DATE OF THE EXODUS

2:7 Palestine of this period was a very fertile place (cf. Num. 13:23-24,27; Deut. 8:1-9; 11:10-12).

▣ "defiled My land" The verb (Piel imperfect, BDB 379, KB 375) is used of

1. sexual defilement - Ezek. 18:6,11,15

2. murder - Num. 35:29-34; Deut. 21:22-23

3. idolatry - Lev. 20:3; Ezek. 23:38; 36:17,18

4. ceremonial uncleanness - Lev. 15:31; Num. 19:13,20

Notice this is God's land and He will not tolerate those who live inappropriately (cf. Lev. 18:24-30). As He removed the Canaanites (cf. Gen. 15:16) He will remove Abraham's seed if they reject Him (cf. 6a, 8a).

▣ "abomination" This term (BDB 1072) appears often in Jeremiah (cf. 2:7; 6:15; 7:10; 8:12; 16:18; 32:35; 44:4,22). See Special Topic below.

SPECIAL TOPIC: ABOMINATION

2:8 What a terrible condemnation of the leadership of God's covenant people.

1. priests (BDB 463) - those who administrate the temple and sacrificial system

2. those who handle the law - this would refer to Levites who taught and interpreted the law of Moses to the people (i.e., Nehemiah 9, later "scribes," cf. 8:8)

3. the rulers (lit. "shepherds," BDB 944 I) - this refers to leadership, civil or religious (cf. Num. 27:17; I Kgs. 22:17; Isa. 44:28; 56:11; Jer. 3:15; 23:4; Ezekiel 34)

4. the prophets

Notice their sins.

1. questioned the presence of YHWH with them (lit. "where is the YHWH," cf. v. 6a)

2. did not have a personal faith relationship with YHWH (lit. "did not know Me," see Special Topic at 1:5)

3. they transgressed His law

4. prophesied by Ba'al (i.e., fertility worship, cf. v. 20; 23:13)

5. walked after things that did not profit (i.e., adultery, cf. 16:19; Hab. 2:18)

 

▣ "things that did not profit" In Hebrew poetry one looks for several markers.

1. Hebrew parallelism

2. Hebrew imagery

3. Hebrew sound plays

4. parallel passage from Israel's history/wisdom literature, or other prophets

It is surely possible that an intended sound play is here (v. 8).

1. profitless - יעל

2. Ba'al - בעל

 

NASB (UPDATED) TEXT: 2:9-13
 ⁹"Therefore I will yet contend with you," declares the Lord,
"And with your sons' sons I will contend.
¹⁰For cross to the coastlands of Kittim and see,
And send to Kedar and observe closely
And see if there has been such a thing as this!
¹¹Has a nation changed gods
When they were not gods?
But My people have changed their glory
For that which does not profit.
¹²Be appalled, O heavens, at this,
And shudder, be very desolate," declares the Lord.
¹³"For My people have committed two evils:
They have forsaken Me,
The fountain of living waters,
To hew for themselves cisterns,
Broken cisterns
That can hold no water."

2:9 "contend" This verb repeated twice (Qal imperfect, BDB 936, KB 1224, cf. v. 29) refers to a legal lawsuit (cf. v. 35). This literary structure is one of three used by Prophets to communicate their message (lament, legal case, promise oracle).

▣ "with your sons' sons I will contend" This shows that lifestyle priorities are passed on to our children with the result of blessing or cursing (cf. Exod. 34:7; Deut. 5:9). Just an additional thought, I so rejoice in Deut. 7:9, where God's love and mercy extends to the "thousand generations" of those who love and trust Him.

2:10 Notice the series of imperatives.

1. cross - Qal imperative, BDB 716, KB 778

2. see - Qal imperative, BDB 906, KB 1157

3. send - Qal imperative, BDB 1018, KB 1511

4. observe closely - Hithpolel imperative, BDB 106, KB 122

5. see - same as #2

 

▣ "Kittim" This refers to the original Phoenician settlement on Cyprus, but came to refer to all of the islands to the west of Palestine.

▣ "Kedar" This was an Arab tribe to the east. This entire phrase is used metaphorically for "from east to west." The whole point of the verse is "Ask anyone!" Let anyone be a witness about the things of vv. 11-13.

2:11 What a powerful question. Israel had abandoned the only true God and went after the false, vain, non-existent idols of the surrounding pagan nations (cf. v. 13).

▣ "their glory" The NKJV and NRSV capitalize "glory" (BDB 458), thereby showing it is a characteristic title for God (cf. Rom. 1:23). He was Israel's glory! When they reject Him they have no glory (cf. Hos. 4:7).

▣ "For that which does not profit" If v. 8, lines 3 and 4, are parallel, then this may refer to Ba'al worship (see Special Topic at 2:20).

2:12 Notice that YHWH directs the oldest witness (O heavens, usually paired with O earth) to

1. be appalled - Qal imperative, BDB 1030, KB 1563, cf. 4:9; 18:16; 19:8; 49:17; 50:13; Ezek. 27:35; 32:10

2. shudder - Qal imperative, BDB 972, KB 1343, cf. Ezek. 27:35; 32:10

3. be very desolate, - Qal imperative, BDB 351 II, KB 349 plus "utterly," BDB 547, cf. Isa. 60:12; literally "dry up," cf. Isa. 44:27

 

▣ "O heavens" The heavens are often used as witnesses in God's lawsuit (cf. Deut. 4:26; 30:19; 32:1).

Notice that YHWH directs the oldest witness (O heavens, usually paired with O earth) to

1. be appalled - Qal imperative, BDB 1030, KB 1563, cf. 4:9; 18:16; 19:8; 49:17; 50:13; Ezek. 27:35; 32:10

2. shudder - Qal imperative, BDB 972, KB 1343, cf. Ezek. 27:35; 32:10

3. be very desolate, Qal imperative, BDB 351 II, KB 349 plus "utterly," BDB 547, cf. Isa. 60:12; literally "dry up," cf. Isa. 44:27

 

2:13 "fountain of living waters" This is another descriptive title for God (cf. 17:13; Ps. 36:9; John 4:10-14; 7:38-39; Rev. 21:6).

▣ "To hew for themselves" This is the problem of fallen humanity, even covenant humanity. They try to run their own lives (cf. vv. 17,19). Their failure will open the door for YHWH's mercy and grace in the "new covenant" of Jer. 31:31-34 (cf. Ezek. 36:22-38).

NASB (UPDATED) TEXT: 2:14-19
¹⁴"Is Israel a slave? Or is he a homeborn servant?
Why has he become a prey?
¹⁵The young lions have roared at him,
They have roared loudly.
And they have made his land a waste;
His cities have been destroyed, without inhabitant.
¹⁶Also the men of Memphis and Tahpanhes
Have shaved the crown of your head.
¹⁷Have you not done this to yourself
By your forsaking the Lord your God
When He led you in the way?
¹⁸But now what are you doing on the road to Egypt,
To drink the waters of the Nile?
Or what are you doing on the road to Assyria,
To drink the waters of the Euphrates?
¹⁹Your own wickedness will correct you,
And your apostasies will reprove you;
Know therefore and see that it is evil and bitter
For you to forsake the Lord your God,
And the dread of Me is not in you," declares the Lord God of hosts.

2:14 Another question starts a new strophe. This question is answered by another rhetorical question in v. 17. Israel is reaping what she sowed (cf. 17:10; 32:19). She is no longer what she was when she was formed (i.e., vv. 2-3, devoted, loving, holy to the Lord, the first of His harvest). Now she is a slave who has become a prey (i.e., of other nations and their false gods).

2:15 "young lions" This is a metaphor of power and strength used of the nations. Young lions were well known top predators. Here it symbolized Israel's invading enemies. Without her God, she was vulnerable and weak! The false gods who could not see or hear, could not help!

NASB"destroyed"
NKJV, NRSV"burned"
TEV, NJB"in ruins"
JPSOA"desolate"
REB"razed to the ground"

The MT has "burned" (נצתה, Niphal perfect, BDB 428, KB 429, but the Masoretic scholars suggested נצתו), which would be translated "are in ruins." Both options fit the context (see above line which is in synonymous parallelism).

2:16 "Memphis and Tahpanhes" These were ancient capitals of Egypt (cf. 44:1). Each city in Egypt had its own patron deity.

NASB, NRSV"shaved"
NKJV, NJB"broken"
TEV, NET"cracked"
JPSOA"lay bare"
REB"will break"

The verb "break," ירעיך, BDB 949, KB 1270, is from root עער II. The other option, "shave," וערוך, from רעה, BDB 944, KB 1258, meaning "to graze" (cf. 47:5; 48:37; Isa. 7:20), would denote a sign of slavery. The UBS Text Project gives option #1 a B rating (p. 176).

2:17 See note at v. 13d. Line 3 of the MT is printed in the NASB. The Septuagint has a totally different line. It is not a textual corruption, but a separate tradition. The DSS have Hebrew copies of both the MT form of Jeremiah and the radically shorter LXX version.

Here is the LXX:

"'Has not your abandoning of Me brought about these things for you?' says the Lord God."

2:18 "on the road to Egypt. . .Assyria" Israel tried to find security themselves by political alliances against Babylon instead of with faith in YHWH. These alliances included involvement (ceremonies) with their national idols!

▣ "To drink the water" This repeated verbal (Qal infinitive construct, BDB 1059, KB 1667) is a metaphor used as voluntary service of another. In a sense this was "self-imposed" exile!

2:19 Like vv. 13d and 17, this verse emphasizes the terrible results of Israel's choices (cf. 4:18)! Notice how "wickedness" (BDB 948) and "apostasies" (BDB 1000, cf. 3:6,8,11,14) will reprove and correct.

YHWH responds with two Qal imperatives (i.e., "know" and "see"). They will realize the consequences of their choices.

1. left YHWH

2. embraced idolatry

 

SPECIAL TOPIC: APOSTASY (APHISTĒMI)

▣ "God of hosts" See Special Topic at 1:2.

NASB (UPDATED) TEXT: 2:20-25
²⁰"For long ago I broke your yoke
And tore off your bonds;
But you said, 'I will not serve!'
For on every high hill
And under every green tree
You have lain down as a harlot.
 ²¹Yet I planted you a choice vine,
A completely faithful seed.
How then have you turned yourself before Me
Into the degenerate shoots of a foreign vine?
²²Although you wash yourself with lye
And use much soap,
The stain of your iniquity is before Me," declares the Lord God.
²³"How can you say, 'I am not defiled, I have not gone after the Baals'?
Look at your way in the valley!
Know what you have done!
You are a swift young camel entangling her ways,
²⁴A wild donkey accustomed to the wilderness,
That sniffs the wind in her passion.
In the time of her heat who can turn her away?
All who seek her will not become weary;
In her month they will find her.
²⁵Keep your feet from being unshod
And your throat from thirst;
But you said, 'It is hopeless!
No! For I have loved strangers,
And after them I will walk.'"

2:20-25 The UBS Handbook on Jeremiah lists the metaphors used to describe Israel's apostasy (p. 69).

1. a rebellious animal, v. 20a 5. a wild camel in heat, vv. 23-24

2. a prostitute, v. 20b 6. a fool bent on self-destruction, v. 25

3. a worthless vine from good stock, v. 21 7. a thief, v. 26

4. a guilty person who cannot be washed, v. 22

 

2:20 The first two parallel lines speak of the Exodus, where God formed Israel into a nation (cf. "planted" in v. 21) as He promised in Gen. 15:13-16. There are several other texts that use slavery imagery (cf. Lev. 26:13; Isa. 52:2-3; Jer. 30:8; Ezek. 34:27).

Israel traded the slavery of Egypt for the slavery of Mesopotamia!

▣ Lines 4-6 refer to the pervasiveness of the fertility cult of Ba'al and Asherah (cf. 3:2,6; 17:2; Deut. 16:21; Hos. 4:11-14).

SPECIAL TOPIC: Fertility Worship of the Ancient Near East

2:21 "choice vine" This is sorek (BDB 977 I), which means "red grape." This was one of the best varieties of grapes (cf. Isa. 5:1-7). But Israel became idolatrous and "turned yourself" (Niphal perfect, BDB 245, KB 253) "into the degenerate shoots of a foreign vine."

2:22 God's people needed a spiritual cleaning (cf. 4:14; 13:27).

1. lye (BDB 684) refers to a mineral alkali

2. soap (BDB 141) refers to an alkali potash soap (cf. Mal. 3:2)

This, of course, is figurative language for "repentance."

SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT

▣ "Lord God" This is the common title for Deity using Adon and YHWH in combination. See Special Topic at 1:2.

2:23 "How can you say, 'I am not defiled'" Here is the real problem (cf. v. 35). They thought

1. they were religious

2. they were worshiping YHWH

Self-deception is the worst possible blindness (cf. Pro. 16:2; 30:12; Luke 16:15; 18:9-14).

▣ "the Baals" This was the male fertility god of Canaan. See Special Topic at 2:20.

▣ "the valley" This is possibly a reference to Ben Hinnom (cf. 7:31-32; 19:2-6; 32:35; II Chr. 28:3; 33:6). It was where Molech, the fertility fire god, was worshiped by child sacrifice (cf. Lev. 18:21).

SPECIAL TOPIC: MOLECH

NASB (UPDATED) TEXT: 2:26-28
²⁶"As the thief is shamed when he is discovered,
So the house of Israel is shamed;
They, their kings, their princes
And their priests and their prophets,
²⁷Who say to a tree, 'You are my father,'
And to a stone, 'You gave me birth.'
For they have turned their back to Me,
And not their face;
But in the time of their trouble they will say,
'Arise and save us.'
²⁸But where are your gods
Which you made for yourself?
Let them arise, if they can save you
In the time of your trouble;
For according to the number of your cities
Are your gods, O Judah."

2:26 These are the same leaders mentioned in v. 8.

1. kings

2. princes

3. priests

4. prophets

 

▣ "is shamed" This verb (Hiphil perfect, BDB 101, KB 116) is also found in 6:15; 46:24; 48:1,20; 50:2, also notice 8:9,12! Fear of shame was a powerful motivation for eastern people (i.e., 15:9; 31:19; 48:13,39; Isa. 1:29; 19:9; 20:5; 23:4; 37:27; 45:16).

2:27 "tree, 'You are my father'. . .stone, 'You gave me birth'" This is a play on the symbols of the Canaanite fertility gods. Ba'al was symbolized by an uplifted stone (i.e., phallus) and Asherah by a carved stake or live tree (i.e., the tree of life).

▣ "You gave me birth" The MT has the singular verb (Qal perfect, BDB 408, KB 411); the Masoretic scholars suggested it be changed to the plural.

▣ "they have turned their back to Me" This parallels 32:33. In response YHWH turns His back to them (cf. 18:17).

▣ There are two imperatives used to mock what idol worshipers said to their non-existent idols (cf. v. 28).

1. arise - Qal imperative, BDB 877, KB 1086

2. save us - Hiphil imperative, BDB 446, KB 448

Superstition is a sad and powerful reality in our fallen world (cf. Isa. 44:17; 45:20; 46:6-7).

▣ "save us" In the OT this refers to physical deliverance.

SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM)

2:28 "according to the number of your cities

Are your gods, O Judah" This refers either to the local Ba'als (cf. 11:13) or as we learn from Ugaritic literature, the Canaanite pantheon, which had 250 gods.

NASB (UPDATED) TEXT: 2:29-37
²⁹"Why do you contend with Me?
You have all transgressed against Me," declares the Lord.
³⁰"In vain I have struck your sons;
They accepted no chastening.
Your sword has devoured your prophets
Like a destroying lion.
³¹O generation, heed the word of the Lord.
Have I been a wilderness to Israel,
Or a land of thick darkness?
Why do My people say, 'We are free to roam;
We will no longer come to You'?
³²Can a virgin forget her ornaments,
Or a bride her attire?
Yet My people have forgotten Me
Days without number.
³³How well you prepare your way
To seek love!
Therefore even the wicked women
You have taught your ways.
³⁴Also on your skirts is found
The lifeblood of the innocent poor;
You did not find them breaking in.
But in spite of all these things,
³⁵Yet you said, 'I am innocent;
Surely His anger is turned away from me.'
Behold, I will enter into judgment with you
Because you say, 'I have not sinned.'
³⁶Why do you go around so much
Changing your way?
Also, you will be put to shame by Egypt
As you were put to shame by Assyria.
³⁷From this place also you will go out
With your hands on your head;
For the Lord has rejected those in whom you trust,
And you will not prosper with them."

2:29 See note at v. 9.

▣ "You have all transgressed against Me" Sin is personal and it is a rebellion against YHWH. The verb is a Qal perfect (BDB 833, KB 981) denoting a settled attitude of rebellion and disobedience (cf. 2:8,29; 3:13; 33:8; Isa. 43:27; 49:13; 66:24; Ezek. 2:3; 20:38; Hos. 7:13).

Notice the word "all," which could refer to

1. everyone in that generation (cf. v. 31; 5:1; 6:13)

2. their ancestors as well

The rebellion of all Israel, and all humans, is clearly seen in Paul's litany of OT verses in Rom. 3:9-18 and the summary statement in Rom. 3:23!

2:30-31 YHWH disciplined Israel (cf. Leviticus 26; Deuteronomy 28-29) so that she would return to Him, but she would not. She had forgotten His gracious presence, provision, and protection during her formation (i.e., exodus and wilderness wanderings).

Israel's rejection of their God was surprising and unnatural! They wanted their freedom (i.e., the results of the Fall, cf. Genesis 3)! The verb in v. 31, line 4, is a Qal perfect, BDB 923, KB 1194.

2:31

NASB"We are free to roam"
NKJV"We are lords"
NRSV"We are our own masters"
NJB"We are free"
JPSOA"We have broken loose"
LXX"We will not be ruled"

The verb רוד (Qal perfect, BDB 923, KB 1194, cf. Hos. 12:1) is rare. KB translates the Qal perfect as "to roam about freely."

The UBS Handbook (p. 85) suggests it means "go here and there" and links back to the female camel of v. 23.

2:32 "attire" This (BDB 905) was a sash that shows marital status of women (as does "ornaments," BDB 725). Israel had broken YHWH's covenant symbolized by the marriage contract. This chapter is YHWH's divorce proceedings.

▣ "My people have forgotten Me" This verb (Qal perfect, BDB 1013, KB 1489) is a shocking comment about Israel's relationship to her Deity (the only true Deity). This tragedy continues (cf. 3:21; 13:25; Ps. 106:21-22).

Here the forgetfulness is a choice not an accident! Israel deliberately chose to leave YHWH, even after all He had done for her.

2:33 "You have taught your ways" Israel was so evil that she taught prostitutes a thing or two about evil. This is an allusion to

1. fertility worship

2. foreign alliances

 

2:34 "lifeblood of the innocent poor" The wealthy and powerful were taking advantage of the poor and powerless, see 7:6; 22:3,17; and the book of Amos.

▣ "You did not find them breaking in" The word translated "breaking in" is a noun (BDB 369, KB 573) found only here and in Exod. 22:2, where it refers to the killing of a burglar.

▣ "But in spite of all these things" The Hebrew phrase is very uncertain. The AB, vol. 21, simply puts it in brackets!

The UBS Text Project has two options.

1. in spite of all these things (RSV)

2. on every oak (LXX, NEB)

It gives #1 a C rating (considerable doubt). The UBS Handbook also prefers #1 as "the least problematic" (p. 88).

The NASB, NRSV, NJB, and NIV connect the lasts line of v. 34 with v. 35.

2:35 This shows the depth of their sin and self-deception as they rationalize their conduct. Possibly their prosperity blinded their eyes as they claimed promises from Deuteronomy 28-29, but forgot the conditional nature of YHWH's covenant!

2:36-37 These verses clearly threaten an exile by Babylon. The political alliances (i.e., Egypt and the remnant of the Assyrian army, cf. v. 18) cannot save Israel from Nebuchadnezzar.

2:36

NASB"go around so much"
NKJV"gad about so much"
NRSV"how frivolously. . ."
NJB"how lightly you gad about"
JPSOA"how you cheapen yourselves"
REB"why do you so lightly. . ."
LXX"whatever did you greatly despise"

The root of the verb is uncertain and the adverb, "lightly" (BDB 547), seems to fit well with option #2. Here are the options for the verb.

1. אזל - BDB 23, KB 27 - "go"

2. זלל - KB 272 -"to treat lightly"

 

2:37 "hands on your head" This is a sign of captivity or mourning.

SPECIAL TOPIC: GRIEVING RITES

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

(The parentheses represent poetic literary units)

NASB	NKJV	NRSV	TEV	NJB
The Polluted Land	Israel Is Shameless	Exhortations To Repent (3:1-4:4)	Unfaithful Israel	Conversion
3:1-5 (1-5)	3:1	3:1-5 (1-5)	3:1-3	3:1
	3:2-5 (2-5)			3:2-3a (2-3a)
				3:3b-5 (3b-5)
			3:4-5
Faithless Israel	A Call To Repentance		Israel and Judah Must Repent	The Northern Kingdom Urged To Repent
3:6-10 (6-10)	3:6-10	3:6-10	3:6-10	3:6-10
God Invites Repentance
3:11-14 (12-14)	3:11-13 (12b-13)	3:11-14 (12b-14)	3:11-13	3:11-13 (12b-13)
				Zion In the Messianic Age
	3:14-18		3:14-18	3:14-17
3:15-18		3:15-18
				3:18
			The Idolatry of God's People	Continuation of the Poem On Conversion
3:19-20 (19-20)	3:19-20 (19-20)	3:19-20 (19-20)	3:19-20 (19-20)	3:19-20 (19-20)
3:21-23 (21-23)	3:21-25 (21)	3:21-22a (21-22a)	3:21-22a (21-22a)	3:21-25 (21-25)
	(22-25)	3:22b-24 (22b-23)	3:22b-25
3:24-25

READING CYCLE THREE (see introductory section)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

BACKGROUND

A. Jeremiah 2:1- 4:4 forms a literary unit.

 

B. Chapter 3 is a word play on the word shub (בוש, BDB 996, KB 1427, see Special topic at 2:22), which means "to turn," either to something or to someone (cf. 3:1,7,10,14,19,22).

 

C. The broken covenant is expressed as a broken marriage resulting in a legal divorce. However, YHWH's grace is so powerful that the Deut. 24:1-4 requirements are annulled (i.e., faithless, idolatrous Israel can return to her first husband, YHWH)! A new day, a new covenant is possible!

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 3:1-5
¹God says, "If a husband divorces his wife
And she goes from him
And belongs to another man,
Will he still return to her?
Will not that land be completely polluted?
But you are a harlot with many lovers;
Yet you turn to Me," declares the Lord.
²"Lift up your eyes to the bare heights and see;
Where have you not been violated?
By the roads you have sat for them
Like an Arab in the desert,
And you have polluted a land
With your harlotry and with your wickedness.
³Therefore the showers have been withheld,
And there has been no spring rain.
Yet you had a harlot's forehead;
You refused to be ashamed.
⁴Have you not just now called to Me,
'My Father, You are the friend of my youth?
⁵Will He be angry forever?
Will He be indignant to the end?'
Behold, you have spoken
And have done evil things,
And you have had your way."

3:1

NASB"God says"
NKJV"they say"
LXX, NRSV,
NJB, REB - Omit -
TEV"the Lord says"
JPSOA"[the word of the Lord came to me] as follows"

The MT simply has the Qal infinitive construct (BDB 55, KB 65) "saying." The UBS Text Project suggests (p. 180)

1. it introduces a principal, a proverb, or judicial statement

2. it relates to 2:37

 

▣ "If a husband divorces his wife" This reflects Moses' statement in Deut. 24:3-4. YHWH uses divorce as a metaphor of His peoples' "spiritual adultery" of idolatry. Israelites could not take back a wife after another man had married her (cf. Deut. 24:4), but YHWH's great love will remarry Israel even after her idolatry (cf. 4:1; Hosea 1-3).

YHWH was stating what had occurred years ago (cf. 2:20-25).

▣ "Will he still return to her" This was not allowed (cf. Deut. 24:1-4). Their return was for political reasons, not for spiritual reasons.

▣ "land be completely polluted" The verb and infinitive absolute of the same root (BDB 337, KB 335) are used to intensify the sense of the idolatrous pollution. This very thing is discussed in Lev. 18:24-28; 19:29; Deut. 24:4.

The LXX has "woman," האשה, but the MT has "land," ץראה. The UBS Text Project rates "land" as B (some doubt); both fit the context.

▣ "you are a harlot with many lovers" YHWH is depicted as a husband, possibly based on Deut. 10:20; 11:22; 13:14 (i.e., "cling to Him"). This is one of several anthropomorphic metaphors used of God and His relationship to His faith children (see Special Topic at 1:9).

NASB"Yet you turn to Me"
NKJV"yet return to Me"
TEV"now you want to return to Me?"
LXX, NJB"would you return to me?"
JPSOA"can you return to Me?"

This is the infinitive absolute of a verb (Qal imperfect, BDB 996, KB 1427) used earlier in the verse (and throughout this chapter). It can be

1. turned into an imperative (NKJV)

2. turned into a verb (NASB)

3. turned into a question (TEV, NJB, JPSOA following the LXX)

 

3:2 "Lift up your eyes. . .see" These are both Qal imperatives.

1. lift up - BDB 669, KB 724

2. see - BDB 906, KB 1157, cf. 1:10; 2:10 (twice), 19, 23, 31

 

▣ "bare heights" This was the place of the worship of Ba'al (cf. 3:21; 4:11; 7:29; 12:12; 14:6; Hos. 4:11-14).

NASB"violated"
NKJV"lain with men"
NRSV"offered your sex!"
TEV"acted like a prostitute?"
NJB, JPSOA,
REB"lain with"
LXX"contaminated" or "utterly defiled"

The MT has "be ravished" (שׁנל, BDB 993, KB 1415, cf. NASB), but the Masoretic scholars suggest "be lain with" (שׁכב, BDB 1011, KB 1486).

The covenant people were not raped. They voluntarily committed "spiritual adultery" with foreign idols.

▣ "By the roads you have sat" This is an historical/cultural reference to what the prostitutes did (cf. Gen. 38:14; Pro. 7:12ff; Ezek. 16:25).

NASB, NRSV,
TEV, REB"Arab"
NKJV"Arabian"
NJB"nomad"
JPSOA"bandit"

The MT has "steppe-dweller" (ערבי, BDB 787 IV, cf. Isa. 13:20), but the Septuagint has "raven" (ערב, BDB 788 VI).

The JPSOA interprets the word as a robber (see UBS Handbook, p. 94). The LXX's "raven" could be parallel to "polluted land," as the raven was an unclean scavenger, but it could also mean a supposed helper, cf. I Kgs. 17:4.

▣ "harlotry" See Special Topic at 2:20.

3:3 The first two lines are parallel. God tried to use the cycles of nature to open the eyes of His people (cf. Lev. 26:14-20; Deut. 28:15-68), but they would not see. There are two rainy seasons in Palestine (cf. Deut. 11:14), one at planting time and the other as the plants mature. Most moisture came from daily dew.

▣ "harlot's forehead" This is a reference either to

1. characteristic ornamentation (cf. Rev. 17:5)

2. a metaphor for stubbornness and lack of shame (cf. Ezek. 3:7-8)

 

3:4 "My Father" This is another family metaphor for God (see Special Topic at 1:9).

SPECIAL TOPIC: FATHERHOOD OF GOD

3:5 "Will he be angry forever" They were trying to take advantage of God's mercy. This same concept is discussed in Ps. 103:8-14. God's mercy was not the issue, but their willful and repeated idolatry (cf. vv. 12-14).

▣ "spoken. . .done evil" Their lips said one thing, but their actions showed another (cf. Isa. 29:13).

NASB (UPDATED) TEXT: 3:6-10
⁶Then the Lord said to me in the days of Josiah the king, "Have you seen what faithless Israel did? She went up on every high hill and under every green tree, and she was a harlot there. ⁷I thought, 'After she has done all these things she will return to Me'; but she did not return, and her treacherous sister Judah saw it. ⁸And I saw that for all the adulteries of faithless Israel, I had sent her away and given her a writ of divorce, yet her treacherous sister Judah did not fear; but she went and was a harlot also. ⁹Because of the lightness of her harlotry, she polluted the land and committed adultery with stones and trees. ¹⁰Yet in spite of all this her treacherous sister Judah did not return to Me with all her heart, but rather in deception," declares the Lord.

3:6 "Then the Lord said to me in the days of Josiah the king" This surely dates the poem and by implication the surrounding strophes.

For the reign of King Josiah see Appendix Four, #3.

▣ "Israel" These are the northern ten tribes (see Special Topic at 2:3). Verses 7-8,10,11 show that in light of Israel's sin, Judah should have learned, but she did not, and even copied her sister's sins (cf. Ezek. 16:44-52; chapter 23).

▣ "on every high hill and under every green tree" This was the site for Ba'al worship (see Special Topic at 2:20).

3:7 "Judah" These are the southern three tribes of Judah, Simeon, and Benjamin. Most of the Levites and priests also stayed with the southern tribes.

▣ "she will return to Me" The word "return" (BDB 996, KB 1427) is the Hebrew concept of repentance (see Special Topic at 2:22). It is used several times in this chapter (cf. vv. 1 [twice], 7 [twice], 10, 12,14, 19,22). The OT, as the NT, is a conditional covenant as it relates to human choices, but an unconditional covenant as to YHWH's plan to redeem those individuals who will turn to Him by repentance and faith (cf. Mark 1:15; Acts 3:16,19; 20:21).

SPECIAL TOPIC: COVENANT

3:8

NASB, NKJV"I saw. . ."
TEV"Judah also saw. . ."
NRSV"She also saw. . ."
NJB, REB"She saw"
JPSOA"I noted:"

The MT has "and I saw" (וארא), but the DSS and the Syriac versions have "she saw" (ותרא). The UBS Text Project gives the MT a B rating (some doubt).

The next line of the verse describes YHWH's actions in light of Israel's response.

▣ "I had sent her away" This seems to be linking the Assyrian exile (i.e., 722 b.c.) with the metaphor of divorce ("send away," BDB 1018, KB 1511, cf. Deut. 22:19,29; 24:1,3; Jer. 3:1).

▣ "writ of divorce" This was a legal document first discussed in Deut. 24:1-4.

1. involved some legal procedures which took some time so that the couple could work out their differences if possible

2. another person had to be involved (i.e., a Levite)

3. involved the restitution of the dowry to the wife or her family

4. allowed the vulnerable woman to remarry and be a functioning member of that society

 

3:9

NASB"the lightness of her harlotry"
NKJV"her casual harlotry"
NRSV"her shameless whoring"
TEV"was not at all ashamed"
NJB"she took her whoredom so lightly"
JPSOA"her casual immorality"
REB"her casual prostitution"
LXX"her whoredom came to nothing"

The key word is "so light" (קל, BDB 887, KB 1101 I), found only here. BDB suggests "lightness" or "frivolity."

▣ "stones and trees" This is a reference to the male Canaanite deity, Ba'al, and the female Canaanite deity, Asherah (cf. 2:27, see Special Topic at 2:20).

3:10 "Judah did not return to Me with all her heart" This may be a reference to the reforms of Hezekiah or Josiah. The reforms of these godly kings were only superficially accepted by the populous.

For "returned" see the Special Topic at 2:22. For "heart" see the Special Topic at 4:19.

NASB (UPDATED) TEXT: 3:11-14
¹¹And the Lord said to me, "Faithless Israel has proved herself more righteous than treacherous Judah.
¹²Go and proclaim these words toward the north and say,
'Return, faithless Israel,' declares the Lord;
'I will not look upon you in anger.
For I am gracious,' declares the Lord;
'I will not be angry forever.
 ¹³Only acknowledge your iniquity,
That you have transgressed against the Lord your God
And have scattered your favors to the strangers under every green tree,
And you have not obeyed My voice,' declares the Lord.
¹⁴'Return, O faithless sons,' declares the Lord;
'For I am a master to you,
And I will take you one from a city and two from a family,
And I will bring you to Zion.'"

3:11 This is a shocking statement. Judah had more spiritual light and opportunities than did the northern tribes, but she did not learn from YHWH's judgment on them (cf. Ezekiel 23; Luke 12:48).

Israel is "faithless" (BDB 1000, cf. 3:6,8,12; also note 2:19; 3:22; 5:6; 8:5; 14:7) but Judah is "treacherous" (BDB 93, Qal active participle, cf. 3:8,20; 5:11; 12:6; Isa. 21:2; 24:16; 33:1).

3:12-14 The NASB, NKJV, NRSV, NJB all show these verses in poetic form (like vv. 1-5 and 19-20).

1. God tells the prophet to

a. go (Qal infinitive absolute)

b. proclaim (Qal perfect)

2. God tells the northern tribes to

a. return (Qal imperative, see note at v. 1)

b. acknowledge (lit. "know," Qal imperative)

(1) your iniquity

(2) that you have transgressed (Qal perfect)

(3) that you scattered your favors (BDB 202) to strangers (i.e., idols)

(4) that you have not obeyed (Qal perfect)

3. If they will obey, God will

a. not look upon you in anger

b. not be angry forever

This literary form is called "a summons to repentance" in Cracking OT Codes by Sandy and Giese (p. 164). It includes a divine promise, an accusation of sin, and a divine threat of judgment (cf. Isa. 1:19-20; 55:6-7; Jer. 3:12-13; 4:1-4; Joel 2:12-13; Amos 5:4-7,14-15).

3:12 "For I am gracious" This is one of the primary presuppositions of the character of Deity. Often in other world religions, deity is capricious, detached, but not so the God of the Bible. Note His repeated characteristics.

1. compassionate (BDB 933), cf. Exod. 34:6; Deut. 4:31; Neh. 9:17; Ps. 86:15; 103:8; 145:8; Joel 2:13

2. gracious (BDB 337), cf. Exod. 34:6; Neh. 9:17; Ps. 86:15; 103:8; 145:8; Joel 2:13

3. slow to anger (BDB 74 construct BDB 60), cf. Exod. 34:6; Num. 14:18; Neh. 9:17; Ps. 86:15; 103:8; 145:8; Joel 2:13

4. abounding in lovingkindness (hesed, BDB 338, see Special Topic at 2:2), cf. Exod. 34:6; Num. 14:18; Neh. 9:17; Ps. 86:15; 103:8; 145:8; Joel 2:13

5. abounding in truth ("faithfulness," amen, BDB 54), cf. Exod. 34:6; Ps. 86:15

6. forgiving iniquity and transgression, cf. Num. 14:18

7. will not (cf. Deut. 4:31)

a. fail you

b. destroy you

c. forget the covenant with your fathers

8. abundant forgiveness (BDB 699), cf. Neh. 9:17

9. did not forsake them (BDB 736 I), cf. Neh. 9:17

10. will not keep His anger forever, cf. Ps. 103:9

11. relenting of evil, cf. Joel 2:13

Wow! What a wonderful God we trust, serve, and emulate!

SPECIAL TOPIC: AMEN

3:13-14 God's people must acknowledge their sin and turn back to faith and faithfulness in YHWH!

3:14 "I am a master to you" This is a play on the word Ba'al (BDB 127), which means husband. This continues the family metaphors.

NASB (UPDATED) TEXT: 3: 15-18
¹⁵"Then I will give you shepherds after My own heart, who will feed you on knowledge and understanding. ¹⁶It shall be in those days when you are multiplied and increased in the land," declares the Lord, "they will no longer say, 'The ark of the covenant of the Lord.' And it will not come to mind, nor will they remember it, nor will they miss it, nor will it be made again. ¹⁷At that time they will call Jerusalem 'The Throne of the Lord,' and all the nations will be gathered to it, to Jerusalem, for the name of the Lord; nor will they walk anymore after the stubbornness of their evil heart. ¹⁸In those days the house of Judah will walk with the house of Israel, and they will come together from the land of the north to the land that I gave your fathers as an inheritance."

3:15 God's leaders (i.e., "shepherds," BDB 944), both civil and religious, will

1. be after YHWH's own heart (BDB 524)

2. feed the people with knowledge (BDB 395, only here in Jeremiah)

3. feed the people with understanding (BDB 968, cf. 9:24; 20:11)

Numbers 2 and 3 could refer to the shepherds themselves or what they give the people.

3:16 "in those days" This refers to the New Covenant period (cf. vv. 16-18; 31:31-34; Ezek. 36:22-38) or the Messianic age.

▣ "ark of the covenant" Whether it was actually missing at this point in time is uncertain; this passage points to internal worship (cf. John 4:23). There will be no need for a physical object representing YHWH. He Himself will be among His people!

SPECIAL TOPIC: THE ARK OF THE COVENANT

3:17 "Jerusalem" I think this refers to the New Jerusalem (i.e., the new people of God, cf. Rev. 21:1-4).

▣ "all nations will be gathered to it" Notice the universal element (cf. 4:2; 12:15,16; 16:19; Isa. 2:2-4; 11:12; 56:6-8; Ezek. 37:16-28; Hos. 3:5; Micah 2:12). This would have shocked and offended these Judean readers/hearers, just as Isaiah's inclusion of the nations shocked the readers/hearers of his day!

▣ "nor will they walk any more after the stubbornness of their evil heart" This had been the problem since Genesis 3 (cf. 11:8)! But the new day will reverse this self-centeredness. Compare Ezek. 18:31 with Ezek. 36:26-27. The new covenant (31:31-34) will be based on God's acts, not human acts!

The real question is to whom does "they" refer?

1. the faithful remnant of Abraham's seed

2. all of Abraham's seed alive in that day

3. the Gentiles gathered to Jerusalem

For me, I have been deeply influenced by Rom. 2:28-29; Gal. 3:7-9,28; 6:16; E ph. 3:11-4:13; I Pet. 3:6. Abraham is the father of those who believe, not a racial/ethnic group.

3:18 "the land of the north" This is not a reference to a country to the north, but to the route of return (cf. 31:8).

▣ "to the land that I gave your fathers as an inheritance" See Gen. 12:1-3; 22:16-18; Amos 9:15. YHWH acted toward this generation, and every generation of Abraham's seed, because of His love and promises to the Patriarchs!

God has an eternal redemptive plan that involves Israel and the Messiah. His plan is for all humanity. His plan will not be defeated, delayed, or destroyed! See Special Topic at 1:5!

NASB (UPDATED) TEXT: 3: 19-20
¹⁹"Then I said,
'How I would set you among My sons
And give you a pleasant land,
The most beautiful inheritance of the nations!'
And I said, 'You shall call Me, My Father,
And not turn away from following Me.'
²⁰Surely, as a woman treacherously departs from her lover,
So you have dealt treacherously with Me,
O house of Israel," declares the Lord.

3:19 This verse begins a new strophe (i.e., vv. 19-20). It could refer to

1. the natural seed of Abraham (i.e., Israel as the firstborn son)

2. the faith seed of Abraham (cf. Isa. 63:16; Rom. 2:28-29)

Verse 20 implies option #1, while v. 19 implies option #2. Remember vv. 16-18 are describing the new age, the new covenant period.

The last two verbs in v. 19 are plural in the MT, but the Masoretic scholars suggest a change to the singular.

The NET Bible (p. 1295) suggests (because of the gender of the verbs) that "Israel appears to be addressed here contextually as the Lord's wife" and "the imagery here appears to be that of (1) treating the wife as an equal heir with the sons and (2) giving her the best piece of property."

 

NASB (UPDATED) TEXT: 3: 21-23
²¹"A voice is heard on the bare heights,
The weeping and the supplications of the sons of Israel;
Because they have perverted their way,
They have forgotten the Lord their God.
²²Return, O faithless sons,
I will heal your faithlessness.
Behold we come to You;
For You are the Lord our God.
²³Surely, the hills are a deception,
A tumult on the mountains.
Surely in the Lord our God
Is the salvation of Israel."

3:21 "A voice" This would be the loud lament of Israel's repentance.

1. weeping (BDB 113)

2. supplications (BDB 337)

They are repenting of

1. perverting their way - Hiphil perfect, BDB 730, KB 796

2. forgetting YHWH - Qal perfect, BDB 1013, KB 1489, cf. 2:32; 13:25

 

▣ "bare heights" This has been used sarcastically of the place of Ba'al worship, but here it reflects a place of mourning (cf. Jdgs. 11:37).

3:22-23 This verse has words from

1. YHWH

a. return - Qal imperative

b. I will hear - Qal imperfect

2. the faithless sons

a. we come to You - Qal perfect

b. for You are the Lord our God

c. the hills (i.e., a place of fertility worship) are a deception

d. salvation is only in YHWH

Verse 25 continues the words of "the faithless sons" (i.e., their repentance)

e. let us lie down in our shame - Qal cohortative

f. let our humiliation cover us - Piel imperfect used in a jussive sense

g. we have sinned against the Lord our God - Qal perfect

h. we and our fathers have sinned since our youth even to this day

i. We have not obeyed the voice of the Lord our God

 

3:22 The UBS Handbook notes that the words

1. return (BDB 996, KB 1427)

2. faithless (BDB 1000)

3. faithlessness (BDB 1000)

all are based on the same Hebrew consonants, שׁוב (p. 113).

3:23 "surely" The adverb (BDB 38) occurs twice and gives the words of the people a solemnity!

NASB (UPDATED) TEXT: 3: 24-25
²⁴"But the shameful thing has consumed the labor of our fathers since our youth, their flocks and their herds, their sons and their daughters. ²⁵Let us lie down in our shame, and let our humiliation cover us; for we have sinned against the Lord our God, we and our fathers, from our youth even to this day. And we have not obeyed the voice of the Lord our God."

3:24 "shameful thing" This is used sarcastically of Ba'al (cf. 11:13; Hos. 9:10) or because of the mention of "sons and daughters," it may refer to the worship of Molech (see Special Topic at 2:23).

3:25 "from our youth even to this day" This rebellion was no new or passing thing. It went back to the wilderness wandering period (i.e., Exodus 32).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. To what is Jeremiah comparing God's people?

2. What two metaphors does he use of God?

3. Did His people truly repent? Why or why not?

4. Do verses 19-25 reflect the future or post-exilic time?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

(The parentheses represent poetic literary units)

NASB	NKJV	NRSV	TEV	NJB
Judah Threatened With Invasion			A Call To Repentance
4:1-2 (1-2)	4:1-2 (1-2)	4:1-4 (1-4)	4:1-2	4:1-2 (1-2)
4:3-4 (3-4)	4:3-4 (3b-4)		4:3-4	4:3-4 (3-4)
	An Imminent Invasion	The Foe From the North	Judah Is Threatened With Invasion	Invasion From the North
4:5-9 (5-8)	4:5-6 (5b-6)	4:5-8 (5-8)	4:5-8 (5-8)	4:5-8 (5-8)
	4:7-8 (7-8)
	4:9 (9)	4:9-10	4:9	4:9-12 (9-12)
4:10	4:10 (10)		4:10
4:11-13 (13)	4:11-18 (11-12)	4:11-18	4:11-12
			Judah Is Surrounded by Enemies
	(13)	(13-17)	4:13	4:13-18 (13-18)
4:14-18 (14-18)	(14-18)		4:14
			4:15-17
		(18)	4:18
Lament Over Judah's Devastation	Sorrow For the Doomed Nation		Jeremiah's Sorrow For His People
4:19-22 (19-22)	4:19-22 (19-21)	4:19-22 (19-22)	4:19-22 (19-22)	4:19-21 (19-21)
	(22)		Jeremiah's Vision of the Coming Destruction	4:22-28 (22-28)
4:23-26 (23-26)	4:23-26 (23-26)	4:23-28 (23-28)	4:23-31 (23-26)
4:27-31 (27-31)	4:27-31 (27b-29) (30) (31)		(28-31)
		4:29-31 (29-31)		4:29-31 (29-31)

 

READING CYCLE THREE (see introductory section)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

BACKGROUND

A. This chapter is a series of poems on different subjects. Verses 5-31 are several independant poems about Judah's invasion.

 

B. Verses 1-2 describe repentance and relate to chapter 3, vv. 21-25.

 

C. The theme of Judah's rebellion and YHWH's judgment by foreign invasion runs through chapter 6.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 4:1-2
¹"If you will return, O Israel," declares the Lord,
"Then you should return to Me.
And if you will put away your detested things from My presence,
And will not waver,
²And you will swear, 'As the Lord lives,'
In truth, in justice and in righteousness;
Then the nations will bless themselves in Him,
And in Him they will glory."

4:1 "If" Grammatically there seem to be four "ifs" or conditions in vv. 1-2. This shows the conditional nature of the covenant (i.e., "if. . .then. . .," cf. Leviticus 26; Deuteronomy 27-28).

▣ "return. . .return to Me" The Hebrew root, בוש (BDB 996-1000), is used in several words, in several lines in chapters 3:1-4:2.

1. שׁוב - "return," 3:1 (twice), 7 (twice), 10,12,14,19,22; 4:1 (twice)

 - "turn away," 4:8

 - "turn back," 4:28

2. שׁובב (BDB 1000) - "faithless," 3:14,29

3. משׁובה, (BDB 1000) - "faithless," 3:6,8,11,12

 - "backsliding," 3:22

Notice the personal emphasis (cf. 3:1,4,7,10,19,20). Sin is more than a violation of a law code. It is a personal affront to a personal God!

▣ "Israel" See Special Topic at 2:3. This title (BDB 975) can mean

1. a new name given to Jacob

2. a collective term for all the children of Jacob

3. the northern ten tribes after the split of the United monarchy in 922 b.c. They were later taken captive by Assyria at the fall of the capital, Samaria in 722 b.c.

Context must determine which meaning. This is especially hard in Jeremiah when #2 and #3 are used in isolated poems without their historical setting specified.

▣ "detested things" This is literally "abominations" (BDB 1055) and refers to idols. See Special Topic at 2:7.

▣ "and will not waver" This verb (BDB 626, KB 678, Qal imperfect, lit. "wander," cf. Gen. 4:12,14) refers to wholehearted daily activities (i.e., lifestyle).

4:2 "you will swear" This verb (BDB 989, KB 1396, Niphal perfect) refers to a verbal act of worship, much like our modern liturgies (cf. 12:16; Deut. 6:13; 10:20; Isa. 65:16). Idolaters swear by Ba'al but YHWH's people swear allegiance only to Him! This is theologically parallel to Rom. 10:9-13, which is a quote from Joel 2:32 (cf. Acts 2:21).

▣ "In truth, in justice and in righteousness" This is the content of "swear." It refers to a lifestyle response, not ritual or periodic emotional experiences. This would describe true repentance. Each of these three words carries theological meaning.

1. in truth (BDB 54, see Special Topic at 3:12)

2. in justice (BDB 1048, see Special Topic below)

3. in righteousness (BDB 842, see Special Topic below)

 

SPECIAL TOPIC: JUDGE, JUDGMENT, and JUSTICE (שׁפט) IN ISAIAH

SPECIAL TOPIC: RIGHTEOUSNESS

▣ "the nations will bless themselves in Him" This is a recurrent theme in Genesis (BDB 138, KB 159, Hithpael perfect, cf. Gen. 12:3; 18:18; 22:18; 26:41; 28:14). God's promises to the Patriarchs show Israel's purpose as an instrument of reaching the whole world (cf. Exod. 19:5-6; Isa. 42:6; 49:6, see Special Topic at 1:5).

This is such an important theological concept that I have included my notes from Gen. 12:3.

NASB, NKJV,
NRSV, Peshitta"and in you all the families of the earth shall be blessed"
NRSVfootnote,
JPSOA"by you all the families of the earth shall bless themselves"
TEV"and through you I will bless all the nations"
TEVfootnote"All the nations will ask me to bless them as I have blessed you"
NJB"and all clans on earth will bless themselves by you"
LXX"and in you shall all the tribes of the earth be blessed"
REB"All the peoples on earth will wish to be blessed as you are blessed"
REBfootnote"All the peoples on earth will be blessed because of you"

The Niphal perfect (BDB 138, KB 159) stem is usually passive (LXX, NASB, "shall be blessed," cf. 18:18; 28:14), but in 22:18 and 26:4 the Hithpael perfect stem is used, which is reflexive ("bless themselves"). It is possible that the Hithpael denotes a continuing action through time. It is significant that God includes all nations in His promise to Abram in light of the universal rebellion of chapter 11. God chose Abraham to choose all humans made in His image (cf. Ps. 22:27; 66:4; 86:9; Isa. 66:23; 49:6; Acts 3:25; Gal. 3:8)! Also see note at 22:18.

This is really an important passage. It shows clearly God's purpose of using Abram to reach all the world. The universal promise of Gen. 3:15 is being implemented, even amidst the purposeful rebellion of Noah's children (i.e., Genesis 10 and 11). It s not only to those who show favor to Abram, but to those who will show favor to Abram's seed (i.e., the Messiah). There was/is a universal purpose in YHWH's choice of "one" to bring prophesied redemption through the special "One" of his descendants. In the big picture, this is not a text about an attitude toward Jews, but a faith response to the Jewish "promised One."

▣ "in Him they will glory" The verb (BDB 237, KB 248) is Hithpael imperfect, denoting ongoing action. Followers of YHWH glory/boast in knowing Him and Him alone (cf. 9:23-24). Notice the wonderful, universal implications of Isa. 45:20-25, especially v. 25b! Biblical faith is a personal relationship with the one true God!

NASB (UPDATED) TEXT: 4:3-4
³For thus says the Lord to the men of Judah and to Jerusalem,
"Break up your fallow ground,
And do not sow among thorns.
⁴Circumcise yourselves to the Lord
And remove the foreskins of your heart,
Men of Judah and inhabitants of Jerusalem,
Or else My wrath will go forth like fire
And burn with none to quench it,
Because of the evil of your deeds."

4:3-8 This strophe is a warning and call for repentance. Notice the commands.

1. v. 3, "break up" - BDB 644, KB 697, Qal imperative (metaphor for prepare your heart, cf. Hos.  10:12)

2. v. 3, "sow" - BDB 281, KB 282, Qal imperfect used in a jussive sense (negated, "among the  thorns" metaphor for established idolatry)

3. v. 4, "circumcise yourselves" - BDB 557, KB 555, Niphal imperative (a metaphor for the heart,  cf. 9:25-26)

4. v. 4, "removed" - BDB 693, KB 747, Hiphil imperative (the literary parallel to "circumcise")

In light of YHWH's warning of judgment (vv. 4c-f), He calls for the proclamation of invasion and action (vv. 5-8).

1. v. 5, "declare" - BDB 610, KB 665, Hiphil imperative (first of six imperatives about communication)

2. v. 5, "proclaim" - BDB 1033, KB 1570, Hiphil imperative

3. v. 5, "say" - BDB 55, KB 65, Qal imperative

4. v. 5, "blow" - BDB 1075, KB 1785, Qal imperative

5. v. 5, "cry" - BDB 894, KB 1128, Qal imperative

6. v. 5, "aloud" - BDB 569, KB 583, Piel imperative

7. v. 5, "say" - same as #3

The content of their commandment is, act now, judgment is coming (cf. 6c-7)

8. v. 5, "assemble" - BDB 62, KB 74, Niphal imperative , cf. 8:14

9. v. 5, "let us go" - BDB 97, KB 112, Qal cohortative, cf. 8:14

10. v. 5, "lift up a standard" - BDB 669, KB 724, Qal imperative (i.e., a military signal)

11. v. 6, "seek refuge" - BDB 731, KB 797, Hiphil imperative

12. v. 6, "do not stand still" - BDB 763, KB 840, Qal imperfect used in a jussive sense (i.e., do not wait!)

Finally, in light of the coming judgment, they are called on to grieve.

13. v. 8, "put on sackcloth" - BDB 291, KB 291, Qal imperative (see Special Topic at 2:37)

14. v. 8, "lament" - BDB 704, KB 763, Qal imperative

15. v. 8, "wail" - BDB 410, KB 413, Qal imperative

Why? "The fierce anger of the Lord" is coming (cf. 4:26; 12:13; 25:37,38; 30:24; 49:37; 51:45) and He will not change His mind (cf. v. 28).

4:3 "to the men of Judah and to Jerusalem" This shows the collective call to individual repentance, which characterizes Jeremiah and Ezekiel (i.e., Ezekiel 18). Biblical faith is corporate but it is entered into by individual choice.

▣ "Break up your fallow ground" Verse 3 relates to the agricultural practice of preparing ground for seed. The rabbis use the illustration that our minds are like a plowed field, ready for seed and what one lets in through the eyes and ears falls on that prepared ground. What we think and then dwell on becomes who we are!

Repentance is plowed, good ground, ready for fellowship and obedience in a daily walk with God.

4:4 "Circumcise yourselves to the Lord. . .remove the foreskin of your heart" This shows that ritual alone was/is never effective, but a daily, internal faith attitude is essential (cf. Deut. 10:12; 30:6). Other examples of this metaphor are:

1. ears, Jer. 6:10

2. lips, Exod. 6:12,30

3. heart, Deut. 10:16

4. flesh, Gen. 17:14

 

▣ "My wrath go forth like fire" This is a recurrent metaphor (cf. 17:4; 21:12).

SPECIAL TOPIC: FIRE

▣ "with none to quench it" See Isa. 1:31; 66:24; Amos 5:6; Matt. 3:12; Mark 9:43,48.

See the word study gehenna in the following Special Topic.

SPECIAL TOPIC: Where Are the Dead?

NASB (UPDATED) TEXT: 4:5-9
⁵Declare in Judah and proclaim in Jerusalem, and say,
"Blow the trumpet in the land;
Cry aloud and say,
'Assemble yourselves, and let us go
Into the fortified cities.'
⁶Lift up a standard toward Zion!
Seek refuge, do not stand still,
For I am bringing evil from the north,
And great destruction.
⁷A lion has gone up from his thicket,
And a destroyer of nations has set out;
He has gone out from his place
To make your land a waste.
Your cities will be ruins
Without inhabitant.
⁸For this, put on sackcloth,
Lament and wail;
For the fierce anger of the Lord
Has not turned back from us.
⁹It shall come about in that day," declares the Lord, "that the heart of the king and the heart of the princes will fail; and the priests will be appalled and the prophets will be astounded."

4:5 "Blow the trumpet" This is the word shophar. It was used as a call to war or for religious observances. Verses 5-9 form a poem of a watchman.

SPECIAL TOPIC: HORNS USED BY ISRAEL

4:6 "evil from the north" This was a symbol of evil because it was the route of invasion for the Mesopotamian powers (i.e., Assyria, Babylon, Persia, cf. 1:14,15; 6:1,22; 10:22; 50:3; Isa. 41:25).

4:7 "a destroyer of nations has set out" This is literally "struck his tents." It refers to Nebuchadnezzar II of Neo-Babylon, who took Judah into exile in 605, 597, 586, 582 b.c., as Assyria did Israel in 722 b.c.

4:9 "in that day" This phrase was a way of referring to the special future day of YHWH's visitation (cf. v. 11a). It can be for blessing or judgment, here judgment.

SPECIAL TOPIC: THAT DAY

▣ "the king. . .the princes. . .the priests. . .the prophets" This refers to those leaders who rejected Jeremiah's message (cf. 1:18; 2:8,26; 5:31; 6:13; 8:1,10; 13:13; 14:18; 23:33-34). Judah had no godly leaders!

▣ Notice the parallel verbs.

1. fail - BDB 1, KB 2, Qal imperfect

2. appalled - BDB 1030, KB 1563, Niphal perfect (related form "waste" in v. 7)

3. astounded - BDB 1069, KB 1744, Qal imperfect (found only here in Jeremiah)

The leadership (civil and religious) will utterly fail and not know what to do in light of the invasion. Their eyes have been blinded by idolatry and false prophets (cf. v. 10); they cannot find YHWH! As the leaders go, so go the people!

NASB (UPDATED) TEXT: 4:10
¹⁰Then I said, "Ah, Lord God! Surely You have utterly deceived this people and Jerusalem, saying, 'You will have peace'; whereas a sword touches the throat."

4:10 "Surely You have utterly deceived this people" Verse 10 is a comment from Jeremiah to YHWH about the message of the false prophets. Jeremiah speaks bluntly and honestly to God (cf. 12:1; 15:17-18; 20:7-9). This false message of hope and deliverance from invasion was what the false prophets were preaching in God's name (cf. 6:14; 8:11; 14:13; 23:16-17; 28:1ff). God let this occur but the speaker and hearer are responsible!

One more possibility in understanding this difficult phrase is that the people were clinging to Isaiah's prophecies about the invulnerability of Jerusalem (cf. Isaiah 36-39). Jeremiah would have to remind them that Isaiah's promises were also based on a conditional covenant model (i.e., "if. . .then. . .," cf. vv. 1-2). Judah did not obey the covenant, therefore, its curses, not its promises, were what they would reap (cf. Leviticus 26; Deuteronomy 28-29).

▣ "throat" This is the word nephesh (BDB 659, cf. Gen. 2:7 [of man] and 2:19 [of animals]). It basically means the life on this planet that breathes (related to the Hebrew word for "breath").

NASB (UPDATED) TEXT: 4:11-13
¹¹In that time it will be said to this people and to Jerusalem, "A scorching wind from the bare heights in the wilderness in the direction of the daughter of My people-not to winnow and not to cleanse, ¹²a wind too strong for this-will come at My command; now I will also pronounce judgments against them.
¹³Behold, he goes up like clouds,
And his chariots like the whirlwind;
His horses are swifter than eagles.
Woe to us, for we are ruined!"

4:11 "A scorching wind" This refers to the sirocco desert winds, often used in the OT as aa metaphor for judgment (i.e., "not to winnow, and not to cleanse," cf. v. 12).

▣ "from the bare heights" This was the physical locality of Ba'al worship (cf. 2:20; 3:2,6; 4:11; 7:29; 14:6; 17:2; Isa. 57:7; Deut. 12:2).

▣ "not to winnow" The wind will be too strong and too hot for harvesting grain. The last item, "cleanse," probably refers to the process of separating the husk from the grain.

4:12 "at My command" God sent these judgments; they were carried out by Mesopotamian pagan nations! There are consequences to covenant disobedience (cf. Leviticus 26; Deuteronomy 28-29)!

4:13 This is a metaphorical description of God's judgment (i.e., lines a-c) and the results.

1. woe to us (BDB 17, cf. v. 31; 6:4; 10:19; 13:27)

2. we are ruined (BDB 994, KB 1418, Pual perfect, same verb found in 4:20; 9:19; 10:20; 48:1,15,20; 49:3,10)

 

NASB (UPDATED) TEXT: 4:14-18
¹⁴"Wash your heart from evil, O Jerusalem,
That you may be saved.
How long will your wicked thoughts
Lodge within you?
 ¹⁵For a voice declares from Dan,
And proclaims wickedness from Mount Ephraim.
¹⁶Report it to the nations, now!
Proclaim over Jerusalem,
'Besiegers come from a far country,
And lift their voices against the cities of Judah.
 ¹⁷Like watchmen of a field they are against her round about,
Because she has rebelled against Me,' declares the Lord.
¹⁸"Your ways and your deeds
Have brought these things to you.
This is your evil. How bitter!
How it has touched your heart!"

4:14 "Wash your heart" This verb (BDB 460, KB 459, Piel imperative) is an allusion to washing a soiled garment, which is a metaphor for repentance and cleansing (cf. Ps. 51:2,7; Isa. 1:16). It is a call, like Ezekiel 18, for an individual to turn back to YHWH and change his ways (cf. vv. 3-4).

▣ "That you may be saved" The Hebrew verb (BDB 446, KB 448) has two connotations.

1. physical deliverance

2. spiritual forgiveness

Both are needed for Judah to avert YHWH's coming judgment!

SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM)

▣ "wicked thoughts" Maybe this is best illustrated by 13:27.

4:15 "voice. . .from Dan" This was the farthest northern tribe in Palestine. The tribe of Dan, in unbelief, moved from its tribal allocation in the south (cf. Josh. 19:40-48) to the north (cf. Judges 18). The phrase "from Dan to Beersheba" became a way to denote the whole Promised Land (cf. Jdgs. 20:1; I Sam. 3:20; II Sam. 3:10; 17:11; 24:2; II Chr. 30:5; Amos 8:14).

▣ "Mount Ephraim" This refers to the central mountainous (i.e., hill country) region of Palestine, which was the tribal allocation of Ephraim (cf. Josh. 17:15; 19:50; 20:7). The mountains of Ebal and Gerizim (i.e., Samaria) were in this region.

Dan and Ephraim fell to the Assyrians in 722 b.c. Now that destruction would come to Judah and Jerusalem (cf. vv. 16-17) and the northern invaders were close!

4:16 This verse starts with two commands to make known YHWH's coming judgment to Judah.

1. report - BDB 269, KB 269, Hiphil imperative (this could refer to the mercenary invaders, v. 16c)

2. proclaim - BDB 1033, KB 1570, Hiphil imperative

The voice from Dan (v. 15) (1) tells the invaders (or the surrounding nations to Judah) they are close to Jerusalem and (2) tells Jerusalem that the invaders are close to them!

▣ "Besiegers come from a far country" The verbal (BDB 665, KB 718, Qal active participle) in this context has the meaning of "besiege" (BDB 666, #5, cf. Isa. 1:8; Ezek. 6:12). It usually is translated "enemies." The UBS Handbook (p. 133) suggests advanced scouts of the Babylonian army.

4:17 "Like watchmen of a field" I must admit that I do not understand this phrase in this context. TEV takes it to mean watchmen that surround a field ready to harvest. But here they guard against any persons escaping the besieged city.

The UBS Handbook (p. 134) suggests that the imagery is connected to the "tents" (booths) of the agricultural watchmen with the army tents of the invaders.

▣ "Because she has rebelled against Me" Notice the personal affront that YHWH feels! It is not just the violation of His covenant, but the rebellion against Him, Him as husband, Him as King, Him as the only God! Possibly 5:20-29 describes the attitude best.

The verb "rebelled" (BDB 598, KB 632, Qal perfect) is also found in 5:23; Lam. 1:18,20 (twice); and 3:42. However a synonym (BDB 833, KB 981) is used in 2:8,29; 3:13; 33:8; Lam. 3:42.

4:18 The invasion, destruction, and exile of the covenant people from the covenant land and city was their own fault. YHWH only gave them what they had sown (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; I Cor. 3:8; II Cor. 5:10; Gal. 6:7-10; II Tim. 4:14; I Pet. 1:17; Rev. 2:23; 20:12; 22:12).

▣ "How bitter" This is the result of their rebellion (cf. 2:19; Amos 8:10). Note Job 20:11-16; sin tastes good initially but becomes poison and brings death!

Their idolatry had spread into their very being (i.e., heart). They were sinful through and through!

NASB (UPDATED) TEXT: 4:19-22
¹⁹"My soul, my soul! I am in anguish! Oh, my heart!
My heart is pounding in me;
I cannot be silent,
Because you have heard, O my soul,
The sound of the trumpet,
The alarm of war.
²⁰Disaster on disaster is proclaimed,
For the whole land is devastated;
Suddenly my tents are devastated,
My curtains in an instant.
²¹How long must I see the standard
And hear the sound of the trumpet?
²²For My people are foolish,
They know Me not;
They are stupid children
And have no understanding.
They are shrewd to do evil,
But to do good they do not know."

4:19-22 This shows the way God truly feels (v. 22) about bringing judgment to Judah (cf. Hos. 11:8-9).

▣ "soul" The term "soul" means "bowels" (BDB 588). The ancient Hebrew thought the seat of the emotions was in the lower viscera (BDB 589 #5).

The terms "soul" and "heart" are repeated for intensity.

SPECIAL TOPIC: THE HEART

4:19

NASB"I am in anguish"
NKJV"I am pained in my heart"
NRSV"how great my agony"
TEV"I can't bear the pain"
NJB"I writhe in pain"
JPSOA"How I writhe"

The verb could come from

1. חול - BDB 296, KB 297, Qal cohortative, "writhe"

2. יחל - BDB 403 KB 407, Hiphil cohortative, "wait"

This information is from OT Parsing Guide (revised) by Beall, Banks, and Smith, p. 546. The UBS Text Project and AB do not even mention the option.

▣ "The sound of the trumpet" The JPSOA notes that the MT has "you, O my being, hear," but by a change of vocalization, yields, "I hear the blare of horns" (p. 931).

4:20 "tents. . .curtains" The phrase "in an instant" (רגע, BDB 921), with revocalization, can be translated "torn to shreds" (cf. LXX, NEB). This would fit the parallelism better.

The NET Bible (p. 1298) makes the comment that this verse could refer to

1. the weakness of Judah's defenses

2. the destruction of a person's home (using an ancient cultural metaphor)

The UBS Handbook (p. 137) suggests that "tents" and "curtain" could be a reference to the temple in Jerusalem.

4:21 The "standard" and "the trumpet" are military signaling devises, here of the invaders (cf. v. 19).

The two verbs of this verse are

1. see - BDB 906, KB 1157, Qal imperfect used in a cohortative sense

2. hear - BDB 1033, KB 1570, Qal cohortative

 

4:22 This verse shows God's disappointment in His covenant people in strong metaphors of irony.

1. they are foolish (BDB 17)

2. they do not know Me

3. they are stupid (BDB 698) children

4. they have no understanding

5. they are shrewd to do evil

6. they do not know how to do good

Notice how they are described in 5:21.

NASB (UPDATED) TEXT: 4:23-26
²³I looked on the earth, and behold, it was formless and void;
And to the heavens, and they had no light.
²⁴I looked on the mountains, and behold, they were quaking,
And all the hills moved to and fro.
²⁵I looked, and behold, there was no man,
And all the birds of the heavens had fled.
²⁶I looked, and behold, the fruitful land was a wilderness,
And all its cities were pulled down
Before the Lord, before His fierce anger.

4:23-26 This strophe uses original creation in its chaotic state (i.e., formless and void, cf. Gen. 1:2; "the heavens, and they had no light" before Gen. 1:3) with the destruction caused by foreign (Mesopotamian) invasion.

As creation was originally without human habitation, so now the Promised Land is without human habitation. This is not to be taken literally; there were always some Israelites and Judeans not taken captive, but the land looked/seemed empty! (cf. v. 27).

Also notice the literary structure of "I looked. . ." (BDB 55, KB 65, Qal perfect) used four times.

4:25 "all the birds of the heavens had fled" This may refer to the fact that even the carnivorous birds have left because there is no more food (i.e., those killed in battle or invasion).

NASB (UPDATED) TEXT: 4:27-31
²⁷For thus says the Lord,
"The whole land shall be a desolation,
Yet I will not execute a complete destruction.
²⁸For this the earth shall mourn
And the heavens above be dark,
Because I have spoken, I have purposed,
And I will not change My mind, nor will I turn from it."
²⁹At the sound of the horseman and bowman every city flees;
They go into the thickets and climb among the rocks;
Every city is forsaken,
And no man dwells in them.
³⁰And you, O desolate one, what will you do?
Although you dress in scarlet,
Although you decorate yourself with ornaments of gold,
Although you enlarge your eyes with paint,
In vain you make yourself beautiful.
Your lovers despise you;
They seek your life.
³¹For I heard a cry as of a woman in labor,
The anguish as of one giving birth to her first child,
The cry of the daughter of Zion gasping for breath,
Stretching out her hands, saying,
"Ah, woe is me, for I faint before murderers."

4:27 "Yet I will not execute a complete destruction" This refers to hope amidst judgment (cf. 5:10,18; 30:11; 46:28)!

4:28 This verse speaks of the determined judgment of God (cf. 23:20; 30:24; Num. 23:19). There is a greater purpose in the discipline of His covenant people (see Special Topic at 1:5). His discipline, in reality, was a sign of His love. He would not let them continue in their waywardness (i.e., Heb. 12:5-13).

Verse 28 personifies YHWH's creation (i.e., earth and heaven). The first two created things mourn over the coming judgment of Palestine, and especially of Jerusalem and the temple (possibly v. 20c and d).

4:29 This verse describes what happened when an invading army swept across the land, and smaller unwalled cities were defenseless and had to abandon their homes and shops. They tried to hide or seek the shelter of a walled city.

4:30 This is an allusion to Judah as a harlot. Her lovers are the foreign powers with whom she makes political alliances.

4:31 This allusion switches to birth pains. But not to bring forth life, but death! Judah's idolatry and covenant breaking have resulted in destruction, death, and exile!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. List the four conditions God demanded to show repentance (vv. 1-2).

2. How many separate poems are there in chapter 4?

3. Briefly express in your own words the central idea that chapter 4 is trying to convey.

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

(The parentheses represent poetic literary units)

NASB	NKJV	NRSV	TEV	NJB
Jerusalem's Godlessness	The Justice of God's Judgment	The Corruptions For Which Judgment Is Coming (5:1-6:30)	The Sin of Jerusalem	Reasons For the Invasion
5:1-3 (1-3)	5:1-2 (1-2)	5:1-3 (1-3)	5:1-11 (1-11)	5:1-6
	5:3 (3)
5:4-6 (4-6)	5:4-9 (4-5a) (5b-6)	5:4-5 (4-5)
		5:6 (6)
5:7-9 (7-9)	(7-9)	5:7-9 (7-9)		5:7-11
5:10-13 (10-13)	5:10-13 (10-11) (12-13)	5:10-13 (10-13)	The Lord Rejects Israel
Judgment Proclaimed			5:12-14	5:12-17
5:14-17 (14-17)	5:14-17 (14-17)	5:14-17 (14-17)
			5:15-17	Lessons To Be Drawn From the Punishment
5:18-19	5:18-19	5:18-19	5:18-19	5:18-19
			God Warns His People	In A Time of Famine (?)
5:20-29 (20-29)	5:20-29 (20-25)	5:20-31 (20-29)	5:20-25	5:20-25
				Resumption of the Theme of the Invasion
	(26-29)		5:26-28	5:26-31
			5:29-31
5:30-31 (30-31)	5:30-31 (30-31)	(30-31)

READING CYCLE THREE (see introductory section)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

BACKGROUND

A. Chapter 2 speaks of the religious problems of Judah, while chapter 5 speaks of the civic problems.

 

B. Chapters 4-6 are unified by their subject (i.e., Judah is sinful and will be invaded, destroyed, and exiled).

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 5:1-3
¹"Roam to and fro through the streets of Jerusalem,
And look now and take note.
And seek in her open squares,
If you can find a man,
If there is one who does justice, who seeks truth,
Then I will pardon her.
²And although they say, 'As the Lord lives,'
Surely they swear falsely."
³O Lord, do not Your eyes look for truth?
You have smitten them,
But they did not weaken;
You have consumed them,
But they refused to take correction.
They have made their faces harder than rock;
They have refused to repent.

5:1 Notice the commands in verse 1 as Jeremiah is instructed to search for one righteous person (obviously, besides himself).

1. "roam to and fro" - BDB 1001, KB 1439, Polel imperative

2. "look" - BDB 906, KB 1157, Qal imperative

3. "take note" - BDB 393, KB 390, imperative

4. "seek" - BDB 134, KB 152, Piel imperative

This theme of "no righteous person" among the covenant people is repeated several times in the OT (cf. Isa. 59:16; 63:5; Ezek. 22:30). How shocking!

Remember this is poetry, not historical narrative. It is figurative, hyperbolic language to describe the prevalent sin of Judah! There were faithful individuals (i.e., Josiah, his advisers, Jeremiah, Baruch, etc.).

▣ "who does justice; who seeks truth" This is the kind of faithful follower mentioned in 4:1-2. The "if. . .then. . ." of both passages is a literary way to heighten the lack of such a person, who should not have been the exception but the rule for Israel/Judah, who had the benefits of

1. the Patriarchs

2. the promises

3. the covenant

4. the leaders (Moses, Joshua, David, Hezekiah, Josiah, etc.)

5. the prophets

6. YHWH's revelation of Himself and His will

 

▣ "Then I will pardon her" This verb (BDB 699, KB 757) is a Qal imperfect used in a cohortative sense.

Notice one righteous person brings pardon to the whole (i.e., city or nation). This is surely hyperbole (cf. Gen. 18:26,32), but it does show

1. the sin of Judah

2. the heart of YHWH

The LXX adds, "says the Lord," which clarifies who the speaker is. It is often difficult to know who is speaking to whom.

This Hebrew concept of corporality can also be seen in Joshua 7 and II Chr. 7:14. One can affect the whole for the better or worse! Jesus affected the whole positively (cf. Rom. 5:12-21), as Adam did negatively (cf. Genesis 3).

5:2 "As the Lord lives" Judeans used God's name flippantly (in violation of Exod. 20:7; Lev. 19:12), but denied His lordship by their lives (cf. Isa. 29:13). This phrase is a play on YHWH, which is from the Hebrew verb "to be" (cf. Exod. 3:14). See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

5:3 Because YHWH could not find a faithful person, this verse, in a series of parallel lines, describes what He will do (all perfects).

1. You have smitten them but they refused to be sickened

2. You consumed them but they refused to take correction

3. You made their faces harder than rock but they refused to repent (cf. v. 5e,f)

Since repentance (see Special Topic at 2:22) was no longer a real option, only judgment remained!

Just a note about the second verb in #1 above. It could have two possible roots.

1. חלה - BDB 317, KB 316, "to be weak" or "to be sick"

2. חול - BDB 296, KB 297, "to feel anguish"

 

▣ "truth" This Hebrew term denotes "faithfulness" (BDB 53, cf. v. 1e; Hab. 2:4). See Special Topic at 3:12. Truth is more than accurate facts. It is a godly, faithful lifestyle.

▣ "their faces harder than rock" "Harder" (Piel perfect, BDB 304, KB 302) is often used metaphorically of people hardening their hearts (cf. Exod. 8:15; Ezek. 3:7-9). The context confirms this play on word meaning. The Judeans refused (Piel perfect, BDB 549, KB 540) to repent (Qal infinitive construct, BDB 996, KB 1427).

NASB (UPDATED) TEXT: 5:4-6
⁴Then I said, "They are only the poor,
They are foolish;
For they do not know the way of the Lord
Or the ordinance of their God.
⁵I will go to the great
And will speak to them,
For they know the way of the Lord
And the ordinance of their God."
But they too, with one accord, have broken the yoke
And burst the bonds.
⁶Therefore a lion from the forest will slay them,
A wolf of the deserts will destroy them,
A leopard is watching their cities.
Everyone who goes out of them will be torn in pieces,
Because their transgressions are many,
Their apostasies are numerous.

5:4-6 It seems that the prophet acknowledges Judah's rebellion, but asks permission to address them again in hopes of diverting YHWH's judgment.

1. Judah's spiritual condition

a. they are poor (BDB 195, the opposite of "great," BDB 152, v. 5)

b. they are foolish

c. they do not know the way of the Lord (i.e., willful ignorance and violations)

2. Jeremiah's proposal

a. I will go and speak (both cohortatives) to the great (i.e., leadership, cf. v. 31)

b. I will remind them of their knowledge of YHWH's covenant

c. I will inform them of their corporate sin

(1) with one accord

(2) broken the yoke

(3) burst the bonds

 

5:4 "the way. . .ordinance" These two words (BDB 202 and 1048) are two of several terms used to describe God's revelation.

The point of vv. 4-5 is that those who are uneducated and spend all their time just surviving, might not know God's revelation, but the socially elite do have education and instruction in God's revelation.

SPECIAL TOPIC: Terms for God's Revelation (Using Deuteronomy and Psalms)

▣ "the yoke" This word (BDB 760) was used by the rabbis to refer to the regulations of the law (cf. Matt. 11:29).

▣ "burst the bonds" These were the cords which held the yoke in place. It is another metaphor of known rebellion and covenant violation.

5:6 This verse describes YHWH's judgment in metaphors of predators (a metaphor for invaders, cf. 2:15; 4:7).

1. a lion

2. a wolf

3. a leopard

The reason for the attacks was Judah's open-eyed rebellion.

1. many transgressions (BDB 833)

2. numerous apostasies (see Special Topic at 2:19)

Notice here the parallelism in the first three lines and the last two lines of v. 6.

▣ "apostasies" See special Topic at 2:19.

NASB (UPDATED) TEXT: 5:7-9
⁷"Why should I pardon you?
Your sons have forsaken Me
And sworn by those who are not gods.
When I had fed them to the full,
They committed adultery
And trooped to the harlot's house.
⁸They were well-fed lusty horses,
Each one neighing after his neighbor's wife.
⁹Shall I not punish these people," declares the Lord,
"and on a nation such as this
Shall I not avenge Myself?"

5:5-7 YHWH speaks to Judah and outlines their sins and His appropriate response.

1. their sin

a. your sons have forsaken Me (cf. 1:16)

b. they have sworn by false gods (opposite of 4:2 and 5:2) who are not real (cf. 2:11)

c. they committed adultery (i.e., idolatry)

d. they were involved in fertility worship with all the women of the community (cf. 3:8-9)

2. YHWH's response

a. He will not pardon them (opposite of v. 1)

b. He fed them to the full (revelation and blessing)

c. they deserve judgment (v. 9)

 

5:7 "sworn by those who are not gods" This is a denial of the existence of the Canaanite gods. See SPECIAL TOPIC: MONOTHEISM at 1:5.

▣ "sworn. . .fed them to the full" There is a word play between

1. שׁבע - swear (BDB 989)

2. שבע - fed to the full (BDB 959)

It is even possible that "swear" should be in both lines, thereby denoting false allegiances to fertility gods.

▣ "trooped to the harlot's house" The MT has a word (BDB 151, KB 177) in Hithpoel that has two distinct meanings.

1. gash/cut - an aspect of pagan worship (cf. Deut. 14:1; I Kgs. 18:28; Jer. 16:6; 41:5; 47:5; possibly  Hos. 7:14)

2. assemble in troops or bands (cf. Hosea 7:14; Micah 5:1) with the implication of spending much time there)

The LXX has "lodged" and the Peshitta has "fought one another." Obviously there is some confusion in meaning in the ancient versions.

5:8 Again the animal world is used to describe human activity. Humans, made in God's image, should act differently than animals in heat!

The first two verbs are uncertain in this context.

1. "well fed" - BDB 402, KB 404, Pual participle, occurs only here. BDB suggests it possibly parallels an Arabic root, "to weigh," hence a metaphor for "testicles." KB suggests "to be in heat," from another Arabic root.

2. "lusty" - BDB 1013, KB 1488, Hiphil participle, which occurs only here. KB suggests it also means "possessing testicles" (אשׁך = testicle, cf. Lev. 21:20)

The LXX has "they were lusty stallions, each neighing for his fellow's wife." Remember for interpreting poetry, look to

1. context (i.e., the strophe)

2. parallelism

3. general sense of the book's larger context

4. similar Hebrew roots

5. cognate language roots

6. common sense

 

NASB (UPDATED) TEXT: 5:10-13
¹⁰ "Go up through her vine rows and destroy,
But do not execute a complete destruction;
Strip away her branches,
For they are not the Lord's.
¹¹For the house of Israel and the house of Judah
Have dealt very treacherously with Me," declares the Lord.
¹²They have lied about the Lord
And said, "Not He;
Misfortune will not come on us,
And we will not see sword or famine.
¹³The prophets are as wind,
And the word is not in them.
Thus it will be done to them!"

5:10-13 This strophe is very similar to vv. 7-9. These were probably independent judgment poems collected and edited.

Notice the imperatives of v. 10.

1. "go up" - BDB 748, KB 828, Qal imperative

2. "destroy" - BDB 1007, KB 1469, Piel imperative

3. "do not execute a complete destruction" - BDB 793, KB 889, Qal imperfect negated, used in a jussive sense, cf. 4:27c; 5:18; 30:11; 46:28

4. "strip away" - BDB 693, KB 747, Hiphil imperative

Also notice the intensified form in v. 11, "have dealt very treacherously with Me." This is a Qal infinitive absolute and an imperfect verb of the same root (BDB 93, KB 108).

In light of this, v. 10b is a startling statement of hope (cf. 4:27; 5:10,18; 30:11; 46:28)! A faithful remnant will be spared.

SPECIAL TOPIC: THE REMNANT, THREE SENSES

5:10 "For they are not the Lord's" This is referring to the "vines." These Judeans saw their agricultural abundance as a sign of Ba'al's favor! This will change (cf. v. 12; Leviticus 26; Deuteronomy 27-29).

5:11 "house of Israel. . .house of Judah" All the sons of Abraham had rebelled (cf. 3:6-10).

5:12 The verb "lied about the Lord" (BDB 471, KB 469, Piel perfect) may be a word play. Its basic meaning is "lean," the exact opposite of the leaders of vv. 7-8. It denotes people who seem to acknowledge one thing, but in reality acknowledge someone else (cf. Josh. 24:27; Job 8:15; Isa. 59:13). This is an example of Isa. 29:13! They say one thing ("As the Lord lives," v. 2); they do mean it but they practice fertility rites and swear by Ba'al.

NASB"Not He"
NKJV"It is not He"
NRSV"He is nothing"
TEV"He won't really do anything"
TEV(footnote) "We don't want anything to do with Him
NJB"He will do nothing"
JPSOA"It is not so!"
REB"He does not matter"

This is irony. The only true God (i.e., Deut. 32:39; Isa. 43:13) is said to be irrelevant (i.e., will not act, cf. Ezek. 8:12; 9:9; Zeph. 1:12) and the false fertility gods are praised and trusted!

It is possible that this brief phrase means "YHWH would never bring judgment on Jerusalem" (AB, p. 40), which was the prophecy of Isaiah (cf. Isaiah 5-12; 36-37) and the message of the false prophets in Jeremiah's day. Isaiah's statement would be true if His people were faithful, but they were not and the consequences of covenant infidelity (cf. Leviticus 26; Deuteronomy 27-29) will come to pass!

5:13 Those who were called and charged to speak for YHWH did not have His "spirit," "wind" (BDB 924, i.e., they do not have YHWH's word, v. 13b). False prophets are a recurrent theme in Jeremiah (i.e., 5:31; 14:13-15; 23 and typified by Hananiah in chapter 28). Often people hear what they want to hear! The heart controls the ear!

But there are true prophets who do speak for God; Jeremiah was one of them. Verse 13 could be

1. the people's comment about God's prophets, as v. 12 is their comment about God

2. this is God's comment about the false prophets who are speaking "peace," "safety"!

The last line of v. 12 favors #2. But it is hard to know "who" is speaking to "whom" in the poems of Jeremiah. The interpretation depends on the identity of the speaker and the recipients. Dogmatism is certainly inappropriate. It is best to ascertain the central truth of the strophe (or series of strophes) and not push the details!

NASB (UPDATED) TEXT: 5:14-17
¹⁴Therefore, thus says the Lord, the God of hosts,
"Because you have spoken this word,
Behold, I am making My words in your mouth fire
And this people wood, and it will consume them.
¹⁵Behold, I am bringing a nation against you from afar,
O house of Israel," declares the Lord.
"It is an enduring nation,
It is an ancient nation,
A nation whose language you do not know,
Nor can you understand what they say.
¹⁶Their quiver is like an open grave,
All of them are mighty men.
¹⁷They will devour your harvest and your food;
They will devour your sons and your daughters;
They will devour your flocks and your herds;
They will devour your vines and your fig trees;
They will demolish with the sword your fortified cities in which you trust.

5:14-17 YHWH ("the Lord, the God of hosts," see Special Topic at 1:2) discloses what He will do in response to His people's rebellion and specifically because of their words in v. 12.

God is bringing a foreign pagan nation to judge His people (cf. Isa. 5:26-30). Apparently v. 14 is YHWH speaking to Jeremiah (UBS Handbook, p. 163). Notice the description of this nation.

1. from afar

2. an enduring nation (or "strong," cf. v. 16)

3. an ancient nation

4. a nation with a different language (cf. Isa. 28:11)

5. a nation with a mighty army

a. devour your current harvest

b. devour your children

c. devour your herds

d. devour your fields

e. demolish your walled cities and forts

 

5:16 The MT has שפתו (BDB 80), which means "quiver." However, the previous line in v. 15 speaks of a language; שׁפתו, which means "his lip" (cf. NEB, REB). The UBS Text Project gives option #1 a B rating, which is followed by most English translations.

The LXX of this verse has only "all are strong" for v. 16.

NASB (UPDATED) TEXT: 5:18-19
¹⁸"Yet even in those days," declares the Lord, "I will not make you a complete destruction. ¹⁹It shall come about when they say, 'Why has the Lord our God done all these things to us?' then you shall say to them, 'As you have forsaken Me and served foreign gods in your land, so you will serve strangers in a land that is not yours.'"

5:18-19 This is a statement of hope, forgiveness, and restoration to

1. the faithful remnant

2. all of the seed of Abraham who will repent of their idolatry

The phrase "I will not make a complete destruction" (cf. 4:27; 5:10) implies #1.

YHWH is addressing His prophet (v. 19) about how to respond to the obvious question, "Why has God allowed this destruction and exile?" (cf. 16:10-13; Deut. 29:24-28; I Kgs. 9:8-9). It is theologically crucial in an ANE setting that the reason for the exile is not YHWH's weakness, but His people's idolatry!

NASB (UPDATED) TEXT: 5:20-29
²⁰"Declare this in the house of Jacob
And proclaim it in Judah, saying,
²¹'Now hear this, O foolish and senseless people,
Who have eyes but do not see;
Who have ears but do not hear.
²²Do you not fear Me?' declares the Lord.
'Do you not tremble in My presence?
For I have placed the sand as a boundary for the sea,
An eternal decree, so it cannot cross over it.
Though the waves toss, yet they cannot prevail;
Though they roar, yet they cannot cross over it.
²³But this people has a stubborn and rebellious heart;
They have turned aside and departed.
²⁴They do not say in their heart,
"Let us now fear the Lord our God,
Who gives rain in its season,
Both the autumn rain and the spring rain,
Who keeps for us
The appointed weeks of the harvest."
²⁵Your iniquities have turned these away,
And your sins have withheld good from you.
²⁶For wicked men are found among My people,
They watch like fowlers lying in wait;
They set a trap,
They catch men.
²⁷Like a cage full of birds,
So their houses are full of deceit;
Therefore they have become great and rich.
²⁸They are fat, they are sleek,
They also excel in deeds of wickedness;
They do not plead the cause,
The cause of the orphan, that they may prosper;
And they do not defend the rights of the poor.
²⁹Shall I not punish these people?' declares the Lord,
'On a nation such as this
Shall I not avenge Myself?'"

5:20-29 This is yet another strophe/poem about YHWH's people's (both Israel and Judah) sin (v. 20). It has imagery from Isa. 6:9-10.

It starts off like 4:5, with several imperatives related to "hear and respond."

1. "declare" - BDB 616, KB 665, Hiphil imperative

2. "proclaim - BDB 1033, KB 1570, Hiphil imperative

3. "hear" - BDB 1033, KB 1570, Qal imperative

Notice how the covenant people are characterized (vv. 21-23).

1. foolish - BDB 698, cf. 4:22

2. senseless (lit. "without heart")

3. eyes but cannot see

4. ears but cannot hear

5. do not fear - BDB 431, KB 432, cf. 1:8; 3:8

6. do not tremble - BDB 296, KB 297, cf. v. 3; 4:19,31; 51:29

7. stubborn heart - BDB 710, KB 770, cf. 6:28; Deut. 21:18

8. rebellious heart - BDB 598, KB 632, cf. 4:17; Deut. 21:18

9. turn aside - BDB 693, KB 747, cf. 6:28; 15:5; 17:5; 32:40

10. departed - BDB 229, KB 246

Notice the emphasized personal element ("Me" and "My presence") of #5 and #6.

5:22c-f In these lines of poetry and v. 24 c-f, God describes Himself as the creator and sustainer of the planet. It is He, not the false, non-existent fertility gods, who controls nature.

The specific parallel passages that describe YHWH setting bounds on the waters are Job 38:8-11 and Ps. 104:5-9.

Verse 23 describes rebellious covenant people as breaking through the set boundaries of God! The results of the self-assertion and self-directedness of the Fall (cf. Genesis 3) are obvious and pervasive!

5:24 "Let us now fear the Lord" This is the often repeated admonition of Exod. 20:20; Deut. 4:10; Ps. 34:11; Pro. 1:7; 9:10; Eccl. 12:15; Isa. 11:2-3. However, these hearers would not respond to Him! They did not fear the Lord (cf. 2:19).

5:25 "Your iniquities have turned these away" The nation's sins caused these calamities (cf. 2:17; 4:18).

5:26-29 These verses describe the wealthy, powerful leaders.

1. lie in wait

a. watch like fowlers

b. set a trap

c. catch men

2. become great and wealthy by evil means

a. fat (cf. Deut. 32:15)

b. sleek (BDB 799, found only here)

c. excel in deeds of wickedness (i.e., could mean [1] "overlook evil," cf. Pro. 19:11; Mic. 7:18 or [2] "go beyond" as it is used in v. 22, BDB 716, KB 778)

d. do not plead the case of the orphan and poor (LXX, "the widow")

Judgment is coming (v. 29)!

NASB (UPDATED) TEXT: 5:30-31
³⁰"An appalling and horrible thing
Has happened in the land:
³¹The prophets prophesy falsely,
And the priests rule on their own authority;
And My people love it so!
But what will you do at the end of it?"

5:30-31 This short strophe is the conclusion of the description of the apostasy of Abraham's seed. The leaders are corrupt (cf. 2:8,26; 4:9; 5:13; 6:13; 8:10; 13:13; 14:14-16,18; 18:18) and the people not only tolerate it but revel (cf. Mic. 2:11) in their wickedness and, by implication, participate in it, or would like to! What has happened to covenant faith and faithfulness?

5:31

NASB, NKJV"the priests rule on their own authority"
NRSV"the priests exploit the people"
NJB, TEV,
JPSOA"the priests rule as the prophets direct"
REB"the priests are in league with them"

This question is, from what root does the verb come?

1. רדה - BDB 921, KB 1190, Qal imperfect, "to rule" (NASB, NKJV)

2. ירד- BDB 432, KB 434, "to go down" in the sense of joining hands or cooperation (cf. NJB, TEV. JPSOA, REB)

▣ "But what will you do at the end of it" This may refer to the false promises and hopes of the false prophets. What will they do when the invader comes? They will lose all credibility (cf. Deut. 18:20-22).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Where else does the concept of v. 1 appear? How is this passage related to that text?

2. How are chapters 2 and 5 related?

3. Does Jeremiah have a good relationship to other prophets of his day?

4. Why does Judah not listen to Jeremiah's message?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

(The parentheses represent poetic literary units)

NASB	NKJV	NRSV	TEV	NJB
Destruction of Jerusalem Impending	Impending Destruction From the North	The Corruptions for Which Judgment Is Coming (5:1-6:30)	Jerusalem Is Surrounded By Enemies	More About Invasion
6:1-8 (1-8)	6:1-3 (1-3)	6:1-9 (1-9)	6:1-5	6:1-15 (1-15)
	6:4-5 (4-5)
	6:6-8 (6-8)		6:6-8
			Rebellious Israel
6:9-15 (9-15)	6:9 (9)		6:9-11a
	6:10-15 (10-15)	6:10-11a (10-11a)
		6:11b-12 (11b-12)	6:11b-15 (11b-15)
		6:13-21 (13-21)	Israel Rejects God's Way
6:16-21 (16-21)	6:16-21 (16-20)		6:16a	6:16-21 (16-21)
			6:16b-17
			6:18-21
The Enemy From the North	(21)		Invasion From the North
6:22-26 (22-26)	6:22-23 (22-23)	6:22-23 (22-23)	6:22-23	6:22-26 (22-26)
	6:24-26 (24-26)	6:24-25 (24-25)	6:24-25
		6:26-30 (26-30)	6:26-30
6:27-30 (27-30)	6:27-30 (27-30)			6:27-30 (27-30)

 

READING CYCLE THREE (see introductory section)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

BACKGROUND

A. This continues the condemnation of Judah's sins. She had a witness in

1. Scripture

2. the prophets

3. the fall of Israel

but she would not repent.

 

B. This chapter has many commands.

1. vv. 1-8 - YHWH sends an invader from the north

a. flee for safety, v. 1 - BDB 731, KB 797, Hiphil imperative

b. blow a trumpet, v. 1 - BDB 1075, KB 1785, Qal imperative

c. raise a signal, v. 1 - BDB 669, KB 724, Qal imperative

d. prepare war (lit. "sanctify"), v. 4 - BDB 872, KB 1073, Piel imperative

e. arise, v. 4 - BDB 877, KB 1086, Qal imperative

f. let us attack, v. 4 - BDB 748, KB 828, Qal imperfect used in a cohortative sense

g. arise, v. 5 - same as e

h. let us attack, v. 5 - same as f

i. destroy, v. 5 - BDB 1007, KB 1469, Hiphil cohortative

j. cut down, v. 6 - BDB 503, KB 500, Qal imperative

k. cast up (lit. "pour out,"), v. 6 - BDB 1049, KB 1629, Qal imperative

l. be warned, v. 8 - BDB 415, KB 418, Niphal imperative

2. vv. 9-15 - YHWH's wrath burst forth

a. pass your hand, v. 9 - BDB 996, KB 1427, Hiphil imperative

b. speak, v. 10 - BDB 180, KB 210, Piel cohortative

c. give warning, v. 10 - BDB 729, KB 795, Hiphil cohortative

d. hear, v. 10 - BDB 1033, KB 1570, Qal imperfect used in a jussive sense

e. pour, v. 11 - BDB 1049, KB 1629, Qal imperative

3. vv. 16-21 - possibly one of Jeremiah's sermons

a. stand by, v. 16 - BDB 763, KB 840, Qal imperative

b. see, v. 16 - BDB 906, KB 1157, Qal imperative

c. ask, v. 16 - BDB 981, KB 1371, Qal imperative

d. walk, v. 16 - BDB 229, KB 246, Qal imperative

e. find, v. 16 - BDB 592, KB 619, Qal imperative

f. listen, v. 17 - BDB 904, KB 1151, Hiphil imperative

g. hear, v. 18 - BDB 1033, KB 1570, Qal imperative

h. know, v. 18 - BDB 393, KB 390, Qal imperative

i. hear, v. 18 - same as g

4. vv. 22-26 - The invader comes!

a. go out (negated), v. 25 - BDB 422, KB 425, Qal imperfect used in a jussive sense

b. walk (negated), v. 25 - BDB 229, KB 246, Qal imperfect used in a jussive sense

c. put on, v. 26 - BDB 291, KB 291, Qal imperative

d. roll, v. 26 - BDB 814, KB 935, Hithpael imperative

e. mourn, v. 26 - BDB 793, KB 889, Qal imperative

5. vv. 27-30 - YHWH's message to Jeremiah (much like 1:18) has no imperatives

 

C. Notice the different titles for the covenant people (esp. Jerusalem).

1. "sons of Benjamin," v. 1

2. "the daughter of Zion," vv. 2, 23

3. "Jerusalem" vv. 6,8

4. "the remnant of Israel," v. 9

5. "My people," vv. 14, 27

6. "O daughter of my people," v. 26

 

D. Notice the names for YHWH.

1. "the Lord of hosts," vv. 6,9

2. "the Lord," vv. 10, 11, 12, 15, 16, 21, 22, 30

 

See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 6:1-8
¹"Flee for safety, O sons of Benjamin,
From the midst of Jerusalem!
Now blow a trumpet in Tekoa
And raise a signal over Beth-haccerem;
For evil looks down from the north,
And a great destruction.
²The comely and dainty one, the daughter of Zion, I will cut off.
³Shepherds and their flocks will come to her,
They will pitch their tents around her,
They will pasture each in his place.
⁴Prepare war against her;
Arise, and let us attack at noon.
Woe to us, for the day declines,
For the shadows of the evening lengthen!
⁵Arise, and let us attack by night
And destroy her palaces!"
⁶For thus says the Lord of hosts,
"Cut down her trees
And cast up a siege against Jerusalem.
This is the city to be punished,
In whose midst there is only oppression.
⁷As a well keeps its waters fresh,
So she keeps fresh her wickedness.
Violence and destruction are heard in her;
Sickness and wounds are ever before Me.
⁸Be warned, O Jerusalem,
Or I shall be alienated from you,
And make you a desolation,
A land not inhabited."

6:1 "Flee for safety" Usually the ancients fled to their fortified cities for protection (cf. 4:6, same verb, same form). But here they are told to flee the walled city of Jerusalem.

▣ "sons of Benjamin" This was Jeremiah's tribe. Jerusalem was very close to the territory of Benjamin, or in it (cf. Josh. 15:8, 63; 18:16; Jdgs. 1:21). Therefore, this is a literary way of addressing all the inhabitants of Jerusalem.

▣ "blow. . .Tekoa" This is a play on the Hebrew words (blow, - ועקת, cf. 4:5; Tekoa - עוקת) which have the same consonants (also note עקת, "alienated" is from the same root). Tekoa was a city south of Jerusalem.

▣ "raise a signal" This refers to a fire signal (cf. Lachish Ostraca, cf. Jdgs. 20:38, 40), as the line above refers to an audible signal.

▣  "Beth-haccerem" This means "house of a vineyard" (BDB 108 construct 501, cf. Neh. 3:14). This city was southwest of Jerusalem.

▣  "evil looks down from the north" Invaders from Mesopotamia had to follow the Euphrates to its head waters and then go south because of the desert east of Palestine. Here the invading army is personified as "evil looks."

6:2

NASB"The comely and dainty one, the daughter of Zion, I will cut off"
NKJV"I have likened the daughter of Zion to a lovely and delicate woman"
NRSV"Beautiful, delicate as she is, I shall destroy the daughter of Zion"
NJB"I have likened the daughter of Zion to the loveliest pasture"
LXX"Your loftiness, O daughter of Zion, shall be removed"
JPSOA"Fair Zion, the lovely and delicate, I will destroy"

There are three descriptive terms.

1. comely - BDB 610

a. adjective - Song of Songs 1:5; 2:14; 6:4

b. verb (Piel) - Isa. 52:7; Song of Songs 1:10

2. delicately bred - BDB 772, KB 851, Pual participle (only here)

3. daughter of Zion - common descriptive family phrase

See a good note on this difficult phrase in UBS Handbook, p. 180. The Tyndale commentary by R. K. Harrison takes the phrase as a question, "Have I compared you to a pleasant pasture?" (p. 80), like NJB.

6:2 "Shepherds" This is a title used of God (i.e., Psalm 23) and the leaders of God's people (cf. 2:8; 3:15). Here it is a metaphor of the invaders who

1. surround the city

2. take over the surrounding lands

 

6:4-5 These are

1. the words of the invaders! They will attack again and again because of the command of YHWH (cf. v. 6).

2. the words of the leaders of Jerusalem and Judah (which does not fit v. 5, line 2).

 

6:4 "Woe to us, for the day declines" This expresses the desire of the invaders to attack by daylight, but even if it is night, they will continue the attack!

▣ "at noon. . .at night" The enemy is so fierce that they attack even at unusual times.

6:5 "palaces" This is "fortified towers" or "citadels" (BDB 74, cf. 17:27; 49:27).

6:6 "cut down her trees" In Deut. 20:19-20, trees were used to build siege instruments, ramps, firewood, etc., for invading armies. Also the destruction of all of the fruit trees is an idiom of total, complete desolation!

▣ "This is the city to be punished" The UBS Text Project suggests a meaning to this Hebrew phrase, "this is the city which has been investigated" (p. 191). The verb דקפ (BDB 823) in Hophal (BDB 824, #1) means "to visit" for either blessing or cursing. Here it is visitation by YHWH for the just destruction of an evil, idolatrous, unrepentant capital city (i.e., Jerusalem).

▣ "In whose midst there is only oppression" See 22:17.

6:7 Jerusalem is compared to a constantly flowing well. As UBS Handbook points out, the interpretive issue is, "Does the verb of line 1:

1. fresh - (lit. "cold," cf NET Bible) reflect a moral indifference?

2. gushing/bubbling (JPSOA, "flows") fit the context best (NIV)?

Number 2 fits the context best. Jerusalem is constantly evil!

▣ "Violence and destruction are heard in her" Her violence (BDB 949) and destruction (BDB 994) were constant! YHWH knew this! He describes their sin as "sickness and wounds" (cf. 30:12-13; Isa. 1:5-6).

As sickness is used as a metaphor of sin, so healing is used as a metaphor for forgiveness. Notice the poetic parallelism of Ps. 103:3.

▣ "Sickness and wounds" This could refer to

1. the sin of Jerusalem (i.e., NIV, cf. Isa. 1:4-5)

2. the evil of the leaders against the poor and powerless (cf. v. 13)

 

▣ "are ever before Me" YHWH knows what is happening, especially with the covenant people who are His instrument of revelation and salvation to a lost, ignorant world (see Special Topic at 1:5). If they do not live out the covenant revealtion of YHWH, then the world does not know Him! The same is now true for the Church.

6:8 "Be warned" This is literally "accept for yourself discipline" (BDB 415, KB 418, Niphal imperative).

▣ "Or I shall be alienated from you" This is literally "torn away" (BDB 429, KB 431, Qal imperfect). It is the worst possible happening. This possibility may be alluded to in v. 4, line 1, "sanctify," which was a "Holy War" term. It was used to address the invaders in v. 6, but here Judah hopes YHWH will be on her side!

NASB (UPDATED) TEXT: 6:9-15 ⁹Thus says the Lord of hosts,
"They will thoroughly glean as the vine the remnant of Israel;
Pass your hand again like a grape gatherer
Over the branches."
¹⁰To whom shall I speak and give warning
That they may hear?
Behold, their ears are closed
And they cannot listen.
Behold, the word of the Lord has become a reproach to them;
They have no delight in it.
¹¹But I am full of the wrath of the Lord;
I am weary with holding it in.
"Pour it out on the children in the street
And on the gathering of young men together;
For both husband and wife shall be taken,
The aged and the very old.
¹²Their houses shall be turned over to others,
Their fields and their wives together;
For I will stretch out My hand
Against the inhabitants of the land," declares the Lord.
¹³"For from the least of them even to the greatest of them,
Everyone is greedy for gain,
And from the prophet even to the priest
Everyone deals falsely.
¹⁴They have healed the brokenness of My people superficially,
Saying, 'Peace, peace,'
But there is no peace.
¹⁵Were they ashamed because of the abomination they have done?
They were not even ashamed at all;
They did not even know how to blush.
Therefore they shall fall among those who fall;
At the time that I punish them,
They shall be cast down," says the Lord.

6:9 YHWH calls on the invaders to "thoroughly glean" (BDB 760, KB 834; this is the infinitive absolute and Poel imperfect verb of the same root, used for intensity). Nothing will be left, everyone will be exiled or killed. This may be hyperbolic because of 4:27; 5:10, 18; 30:11; 46:28.

The TEV takes this phrase to refer to Jeremiah reaching as many as possible with YHWH's message of repentance (i.e., the remnant).

▣ "the remnant of Israel" For the theological concept of "remnant" see the Special Topic at 5:10-13.

For "Israel" (see Special Topic at 2:3) one wonders if it means

1. the northern ten tribes (exiled in 722 b.c.)

2. the collective name for Abraham's seed from Jacob

 

6:10 "their ears are closed" In v. 10 Jeremiah responds to YHWH's charge to keep proclaiming his message. Israel's ears are "uncircumcised" (BDB 790, cf. 4:4; 9:25-26). They will not/cannot respond (i.e., "listen," BDB 904, KB 1151, Hiphil infinitive construct).

▣ "They have no delight in it" God's word (Scripture or the prophetic word or both) was meant to be a joyous thing (cf. Ps. 19:7-10). They have made it a "reproach" (BDB 357).

6:11 Notice how YHWH is described.

1. full of wrath

2. weary with holding it in (cf. 15:6)

3. will pour it out (cf. 7:20) on

a. children

b. young men

c. husband and wife

d. the very old

This means YHWH's judgment has arrived and it will affect the whole of society (cf. vv. 13, 21).

6:12 This verse (vv. 12-15 are repeated in 8:10-12) describes the consequences of resisting both the Assyrian and Babylonian armies' exile. They moved conquered people hundreds of miles and relocated others in their homes and on their fields (i.e., Deut. 28:30, 38-40; Amos 5:11; Micah 6:15).

Notice also that it is not the power of the gods of the invaders/exilers, but the judgment of YHWH on His own people for their sin and idolatry.

For "I will stretch out My hand" see SPECIAL TOPIC: HAND at 1:9.

6:13 Every segment of society is sinful (cf. 8:10; 16:6; 31:34; 42:1). All are sinful, all will be judged (cf. v. 11).

▣ "greedy for gain" This phrase is from the noun and verb of the same root (BDB130, KB 147, cf. 8:10; 22:17).

▣ "from the prophet even to the priest" All of Judah's leadership are corrupt. They lie (BDB 1055). There was no one to trust!

6:14 "They have healed the brokenness of My people superficially" The false prophets (cf. 8:10-11; 14:14; 23:10-22) and priests denied the problem and tried to cover up the consequences of invasion and exile (cf. 8:11; Ezek. 13:10; Micah 3:5).

▣ "Peace" This is the Hebrew Shalom (BDB 1022, KB 1532), which means the absence of bad and the presence of good. However, it was a false message!

SPECIAL TOPIC: PEACE (SHALOM)

6:15 God's people were not ashamed (BDB 101, KB 116, cf. 3:3; 8:12). They will be!

▣ "they shall fall among those who fall" There is a word play on

1. Qal imperfect (BDB 656, KB 709)

2. Qal participle (BDB 656, KB 709)

What happened to other rebels will happen to them. This is possibly an allusion to the previous fall of Israel by Assyria in 722 b.c.

NASB (UPDATED) TEXT: 6:16-21
¹⁶Thus says the Lord,
"Stand by the ways and see and ask for the ancient paths,
Where the good way is, and walk in it;
And you will find rest for your souls.
But they said, 'We will not walk in it.'
¹⁷And I set watchmen over you, saying,
'Listen to the sound of the trumpet!'
But they said, 'We will not listen.'
¹⁸Therefore hear, O nations,
And know, O congregation, what is among them.
¹⁹Hear, O earth: behold, I am bringing disaster on this people,
The fruit of their plans,
Because they have not listened to My words,
And as for My law, they have rejected it also.
²⁰For what purpose does frankincense come to Me from Sheba
And the sweet cane from a distant land?
Your burnt offerings are not acceptable
And your sacrifices are not pleasing to Me."
²¹Therefore, thus says the Lord,
"Behold, I am laying stumbling blocks before this people.
And they will stumble against them,
Fathers and sons together;
Neighbor and friend will perish."

6:16 YHWH uses five imperatives to call His people back to His covenant with them but they refused.

God's truths and will were pictured as a clearly marked path (cf. 18:15; 31:21; Psalm 119; 105; 139:24; Pro. 6:23). This godly path brought rest and peace but they would not!

Lifestyle faith is characterized by the verb 'walk" (cf. Eph. 2:10; 4:1,17; 5:2,15).

▣ "you will find rest for your souls" Jesus quotes this in Matt. 11:29. His teachings fulfill the "ancient paths" (i.e., Moses, cf. 18:15) and surpasses them (cf. Matt. 5:17-19, 21-48; the book of Hebrews).

6:17 "watchmen" This refers to the prophets (cf. Ezek. 3:16-21; 33:7).

6:18-19 There is a parallelism between

1. O nations (BDB 156)

2. O congregation (BDB 417 II). This line of v. 18 is left untranslated by AB because of its difficulty and uncertainty, the UBS Handbook suggests that "O congregation" be revocalized to an infinitive of "know," thereby intensifying the verb "know" (BDB 393, KB 390), p. 196

3. O earth (BDB 75)

These seem to be metaphorical of witnesses to court testimony and judgment. Each is matched with an imperative.

For "earth" see Special Topic below.

SPECIAL TOPIC: LAND, COUNTRY, EARTH (ץרא)

6:19 "The fruit of their plans" They are reaping what they sowed.

▣ "My words. . .My law" God's people were His in name only! They rejected both the Torah/Law of Moses (i.e., the ancient paths), as well as the word of the true prophets (cf. Isa. 1:10; 5:24). Their lack of spiritual discernment is exemplified by their devotion to

1. idolatry

2. false prophets (cf. Isa. 29:13)

3. greed and exploitation of the poor

 

6:20 This is sacrificial terminology.

1. frankincense, BDB 526 I, cf. Exod. 30:34-38, this was used for temple incense

2. sweet cane, BDB 373 II and 889, this was holy anointing oil, possibly from India

3. burnt offerings, BDB 750, these were wholly burnt offerings symbolizing total dedication

4. sacrifices, BDB 257, cf. Lev. 7:15-18; 19:5-8, the offerer retained part for a fellowship meal to eat with friends and YHWH

 

▣ "your sacrifices are not pleasing to Me" This is a shocking phrase (cf. Isa. 1:11-14; Hos. 6:6; Amos 5:21-23; Micah 6:6-8; and esp. Jer. 7:21-23). It was not the sacrificial system (which God instigated) but the attitude of the worshipers that He rejected!

6:21 The imagery of this verse refers to the "ancient paths" of v. 16. As walking on the path of God (i.e., Scripture, or the prophetic word) was a source of life, peace, and joy, anything that blocked that path (cf. Isa. 8:14-15) caused pain, trouble, and confusion. The path God's people were on was not His path! They refused to listen and repent, so there were societal and individual consequences! YHWH disciplines His people for their ultimate good!

NASB (UPDATED) TEXT: 6:22-26
²²Thus says the Lord,
"Behold, a people is coming from the north land,
And a great nation will be aroused from the remote parts of the earth.
²³They seize bow and spear;
They are cruel and have no mercy;  
Their voice roars like the sea,
And they ride on horses,
Arrayed as a man for the battle
Against you, O daughter of Zion!"
²⁴We have heard the report of it;
Our hands are limp.
Anguish has seized us,
Pain as of a woman in childbirth.
²⁵Do not go out into the field
And do not walk on the road,
For the enemy has a sword,
Terror is on every side.
²⁶O daughter of my people, put on sackcloth
And roll in ashes;
Mourn as for an only son,
A lamentation most bitter.
For suddenly the destroyer
Will come upon us.

6:22-26 This strophe describes the Mesopotamian invaders (cf. 50:41-43).

1. they come from the north

2. they are a great nation

3. they are aroused by God

4. they seize bow and spear (BDB 475 I, "javelin" in I Sam. 17:6 or "sword" in DSS)

5. they are cruel and have no mercy (cf. Isa. 13:18)

6. their voices roar (cf. Isa. 5:30; 17:12)

7. they ride horses (cf. 4:13,19)

It also describes Zion's response.

1. they have heard the report

2. their hands are limp (from fear, cf. Isa. 13:7; Zeph. 3:16)

3. anguish seizes them (like childbirth)

4. they (Qere) are afraid to travel

5. they grieve (see Special Topic at 2:37)

a. put on sackcloth

b. roll in ashes (cf. 25:34)

c. mourn as for a son

d. lament bitterly

The destroyer will come suddenly!

6:25 "Terror is on every side" This is a recurrent phrase in Jeremiah (cf. 20:3,10; 46:5; 49:29).

NASB (UPDATED) TEXT: 6:27-30
²⁷"I have made you an assayer and a tester among My people,
That you may know and assay their way."
²⁸All of them are stubbornly rebellious,
Going about as a talebearer.
They are bronze and iron;
They, all of them, are corrupt.
²⁹The bellows blow fiercely,
The lead is consumed by the fire;
In vain the refining goes on,
But the wicked are not separated.
³⁰They call them rejected silver,
Because the Lord has rejected them.

6:27-30 This strophe is directed towards Jeremiah (cf. 1:18). YHWH has made him

1. an assayer (BDB 103)

2. a tester (NASB, LXX, REB)

3. a fortification (BDB 131, NKJV)

4. a refiner (NJB, JPSOA)

These are rare usages of these roots, which usually denote towers and fortifications, but the context of vv. 20-30 demands it.

The strophe continues by YHWH's description of His people.

1. stubborn (BDB 711)

2. rebellious (BDB 710, KB 779, Qal participle)

3. talebearers (BDB 940)

4. bronze and iron (cf. Ezek. 22:18)

5. corrupt (BDB 1007, KB 1469, Hiphil participle)

YHWH tries to purify them as silver but they would not, therefore, He has "rejected them" (BDB 549, KB 540, Qal perfect).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Is there any hope?

2. Why is God so upset with Judah?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

(The parentheses represent poetic literary units)

NASB	NKJV	NRSV	TEV	NJB
Message At the Temple Gate	Trusting in Lying Words	The Temple Sermon	Jeremiah Preaches In the Temple	Against The Temple
7:1-7	7:1-7	7:1-4	7:1-4	7:1-11
		7:5-7	7:5-7
7:8-11	7:8-11	7:8-15	7:8-15
7:12-15	7:12-15			7:12-15
		Abuses in Worship	The People's Disobedience	Alien Gods
7:16-20	7:16-20	7:16-20	7:16-20	7:16-20
				Worship Without Sincerity
7:21-26	7:21-27	7:21-26	7:21-26	7:21-28
7:27-31	Judgment on Obscene Religion	7:27-29 (29)	7:27-28
	7:28-31		Sinful Deeds In Hinnom Valley	More About Idolatrous Worship: A Threat of Exile
			7:29 (29)	7:29 (29)
		7:30-34	7:30-34	7:30-8:3
7:32-34	7:32-34

 

READING CYCLE THREE (see introductory section)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

BRIEF HISTORY

A. Judah alone is left as God's covenant people. The Northern Ten Tribes have been in exile since 722 b.c. (i.e., Fall of Samaria to Assyria).

 

B. Assyrian power has been completelybroken by Babylon (605 b.c.; the battle of Carchemish). The remnant of the Assyrian army attempted to join forces with the Egyptian army. Josiah, Judah's godly king, tried to intervene and was killed by Egypt's army at Meggido. His son, Jehoahaz, reigned only three months before Pharaoh Necho II of Egypt placed his brother, Jehoiakim (609-597 b.c.), on the throne of Judah as his vassal.

 

C. Chapters 7:1-15 and 26 ("in the beginning of Jehoiakim's" reign) recount the same sermon and its effect.

 

D. This is one of the most powerful sermons in the OT. Jeremiah attacks faithless ritual and liturgy (cf. v. 16; 8:3; Isa. 29:13). Religion without personal faith in YHWH is a disaster!

 

E. The NASB Study Bible (p. 1065) asserts that 7:1-10:25 is a series of temple sermons over several years.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 7:1-7
¹The word that came to Jeremiah from the Lord, saying, ²"Stand in the gate of the Lord's house and proclaim there this word and say, 'Hear the word of the Lord, all you of Judah, who enter by these gates to worship the Lord!'" ³Thus says the Lord of hosts, the God of Israel, "Amend your ways and your deeds, and I will let you dwell in this place. ⁴Do not trust in deceptive words, saying, 'This is the temple of the Lord, the temple of the Lord, the temple of the Lord.' ⁵For if you truly amend your ways and your deeds, if you truly practice justice between a man and his neighbor, ⁶if you do not oppress the alien, the orphan, or the widow, and do not shed innocent blood in this place, nor walk after other gods to your own ruin, ⁷then I will let you dwell in this place, in the land that I gave to your fathers forever and ever."

7:1 Notice the titles for God (see Special Topic at 1:2).

1. "the Lord" (YHWH), vv. 1,2,13,19,29,30

2. "the Lord of hosts," vv. 3,21

3. "the God (Elohim) of Israel," vv. 3,21 (LXX, v. 1)

4. "the Lord (Adon) God (YHWH)," v. 20

5. "I will be your God (Elohim), v. 23 (note the covenant language)

6. "the Lord their God," v. 28

The tragedy of this sermon is that it is directed to the covenant people who had YHWH's revelation (promises, covenants, cultus, prophets, cf. Rom. 9:4-5), but were not loyal to Him.

Notice how specific YHWH's message is to Jeremiah. These are not Jeremiah's thoughts and opinions. These are God's words, directed to His people, about their cavalier treatment of His name and worship!

7:2 "Stand in the gate. . .gates" This is a Qal imperative (BDB 763, KB 840). Kimchi (Jewish commentator of the Middle Ages) says Jeremiah preached this sermon seven times (singular vs. plural), once at each gate of the temple. The gates were the focal point of temple traffic. The temple itself was the place of the people's legalistic, liturgical, sacramental religion.

▣ "Hear the word of the Lord" This is another Qal imperative (BDB 1033, KB 1570), which means "to hear so as to do" (cf. Deut. 4:1; 5:1; 6:3,4; 9:1; 20:3; 27:10; 33:7).

▣ "all you of Judah" Every male above the age of thirteen assembled regularly at the Temple.

7:3 "Lord of hosts" This refers to (1) the captain of the army of heaven or (2) the leader of the heavenly council (see Special Topic at 1:2).

7:3,5,6 "Amend" The verb "amend" (BDB 405, KB 408, Hiphil imperative) is normally translated "do good" (cf. 10:5). In this context it denotes changing from evil to good (cf. v. 5), another literary way to call for repentance (cf. 4;1). This verb in the Hiphil denotes ethical behavior in Gen. 4:7; Lev. 5:4; Isa. 1:17; Jer. 4:22; 13:22. The covenant is both conditional ("if," vv. 5,6) and unconditional (YHWH's character and promises) to every generation.

▣ "let you dwell in this place" The verb (BDB 1014, KB 1490) is a Piel cohortative. The Vulgate and Aquilla's version have "I will dwell with you" (cf. I Kgs. 6:12-13; NJB). This involves only a revocalization of the Masoretic Text (cf. v. 7). The UBS Text Project gives the first option a C rating (considerable doubt). The second option is theologically attractive because biblical faith is a trusting relationship with YHWH before it is a land promise! The greatest blessing is YHWH's personal presence (i.e., Immanuel).

7:4 "Do not trust in deceptive words" The verb "trust" (BDB 105, KB 120, Qal imperfect used in a jussive sense) is an important theological concept, repeated in v. 8 (Qal participle). See Special Topic at 3:12.  The words of the priests and prophets (cf. v. 13) who served in Jerusalem in the temple were false (cf. 6:14; 8:11). They probably used II Sam. 7:11-14; I Kgs. 8:13; and Isaiah's message (i.e., Isaiah 36-39) as proof texts to back up their false optimism. They had forgotten the conditional nature of the covenant (cf. v. 5).

▣ "This is the temple of the Lord" This phrase possibly refers to a chorus the temple choir regularly sang. In Hebrew a three form repetition expresses a superlative degree (cf. Isa. 6:3, e.g., Holy, Holy, Holy = the most holy). They were trusting in the place of worship not the person to be worshiped! Form without faith (cf. Isa. 29:13; II Tim. 3:5)!

7:5 "if" The "if" (conditional element) of this context is crucial (note the four "if" clauses).

7:6 Notice the observable conditional activities which reveal a true faith lifestyle.

1. practice justice between a man and his neighbor, v. 5

2. do not oppress, v. 6

a. the alien (foreigner living in Judah)

b. the orphan

c. the widow

3. do not shed innocent blood in this place, v. 6

4. do not walk after other gods to your own sin, v. 6

 

▣ "alien, the orphan, or the widow" God loves and protects the helpless and weak. This is a recurrent theme of Deuteronomy (cf. 10:18; 14:29; 16:11,14; 24:17,19,20,21; 26:12,13; 27:19).

▣ "walk after other gods" This is a Hebraic expression of lifestyle idolatry (cf. 13:10; Deut. 6:14-15; 8:19; 11:28; I Kgs. 8:25).

7:7 "forever and ever" This Hebrew phrase must be interpreted in the context of the conditional and unconditional covenant. To prooftext this phrase as a promise to depend on is a false message!

SPECIAL TOPIC: FOREVER ('OLAM)

NASB (UPDATED) TEXT: 7:8-11
⁸"Behold, you are trusting in deceptive words to no avail. ⁹Will you steal, murder, and commit adultery and swear falsely, and offer sacrifices to Baal and walk after other gods that you have not known, ¹⁰then 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? ¹¹Has this house, which is called by My name, become a den of robbers in your sight? Behold, I, even I, have seen it," declares the Lord.

7:8 See note at 7:4.

7:9 This is a summary of the Sinai revelation (i.e., Ten Commantments)

1. steal - BDB 170, KB 198, Qal infinitive absolute

2. murder - BDB 953, KB 1283, Qal infinitive absolute

3. commit adultery - BDB 610, KB 658, Qal infinitive absolute

4. swear falsely - BDB 989, KB 1396, Niphal infinitive absolute

5. offer sacrifices to Ba'al - BDB 882, KB 1094, Piel infinitive absolute

6. walk after other gods - BDB 229, IB 246, Qal infinitive absolute

 

SPECIAL TOPIC: NOTES ON EXODUS 20

7:10 "then come and stand before Me in this house" Both verbs are Qal perfects (settled condition). This shows the hypocrisy of formal religion apart from personal lifestyle faith and obedience (cf. I Kgs. 8:23; Ezek. 23:36-45; Luke 6:46).

▣ "in this house, which is called by My name" This is a recurrent title for Solomon's temple in Jerusalem (cf. I Kgs. 8:43; II Chr. 6:33; 20:9; Jer. 7:10,11,14,30; 25:29; 32:34; 34:15). It is thus titled because YHWH, symbolically dwells there between the wings of the Cherubim over the Ark of the Covenant.

▣ "We are delivered" This is a Niphal perfect (BDB 664, KB 717). They thought that religious acts in a religious place would bring deliverance (i.e., no defeat and exile by Babylon, cf. 39:17).

▣ "that you may do all these abominations" The covenant people turned their faith into a license to sin! Ritual replaced lifestyle faithfulness! Our life reveals our true self (cf. Matthew 7).

7:11 "den of robbers" What a shocking phrase to describe Solomon's temple in light of I Kings 8. Jesus uses this same phrase in Matt. 21:13; Mark 11:17; Luke 19:46 to describe the temple procedures of His day.

NASB, NKJV "I, even I, have seen it"
NRSV"I, at any rate, can see straight"
TEV"I have seen what you are doing"
NJB"You know, I too am watching"
LXX"And I, behold, I have seen it"
JPSOA"As for Me, I have been watching"
REB"I warn you, I myself have seen all this"

The Hebrew is ambiguous but the sense is clear.

 

NASB (UPDATED) TEXT: 7:12-15
¹²"But go now to My place which was in Shiloh, where I made My name dwell at the first, and see what I did to it because of the wickedness of My people Israel. ¹³And now, because you have done all these things," declares the Lord, "and I spoke to you, rising up early and speaking, but you did not hear, and I called you but you did not answer, ¹⁴therefore, I will do to the house which is called by My name, in which you trust, and to the place which I gave you and your fathers, as I did to Shiloh. ¹⁵I will cast you out of My sight, as I have cast out all your brothers, all the offspring of Ephraim.

7:12 "Shiloh" "Go" (BDB 229, KB 246) and "see" (BDB 906, KB 1157) are both Qal imperatives. Shiloh was the first sanctuary in the Promised Land where the tabernacle and the Ark dwelt. It was destroyed by the Philistines and the Ark captured in 1050 b.c. (the event is not recorded in the OT but alluded to in 26:6; Ps. 78:60). This should have shown the covenant people their theology of God's protection without conditions was not correct.

7:13 "I spoke to you" This refers to the prophets (cf. v. 25).

▣ "rising up early" This is a metaphor for the often and repeated attempts by YHWH to address His people through the prophets (cf. v. 25; 11:7; 25:3-4; 26:5; 29:19; 32:33; 35:14-15; 44:4)!

7:14 "the house. . .in which you trust" There are no special places or things to those who truly know God (cf. 26:6; John 4:23-24). All places, things, and especially people are holy and sacred because of God's presence and creation. They turned faith into a place and ritual instead of a daily, godly faith relationship (cf. I Kgs. 6:12-13). This is also true of the church building and Sunday services in modern western countries!

7:15 "all the offspring of Ephraim" This is a reference to the exile of the Northern Ten Tribes in 722 b.c. by Assyria. What happened to them should have been a warning to Judah but it was not (cf. 3:11; Ezek. 16:51-52; 23:11). Judah also will be "cast out" (two Hiphil perfects, BDB 1020, KB 1527).

NASB (UPDATED) TEXT: 7:16-20
¹⁶"As for you, do not pray for this people, and do not lift up cry or prayer for them, and do not intercede with Me; for I do not hear you. ¹⁷Do you not see what they are doing in the cities of Judah and in the streets of Jerusalem? ¹⁸The children gather wood, and the fathers kindle the fire, and the women knead dough to make cakes for the queen of heaven; and they pour out drink offerings to other gods in order to spite Me. ¹⁹Do they spite Me?" declares the Lord. "Is it not themselves they spite, to their own shame?" ²⁰Therefore thus says the Lord God, "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 not be quenched."

7:16 Because of Judah's reluctance to repent, YHWH tells Jeremiah not to

1. pray for them - BDB 813, KB 933, Hiphil imperfect used in a jussive sense

2. lift up cry or prayer for them - BDB 669, KB 724, Qal imperfect used in a jussive sense

3. intercede - BDB 803, KB 910, Qal imperfect used in a jussive sense

This is repeated in 11:14! He will not hear (cf. 11:11; Ps. 66:18; Pro. 1:28; Isa. 1:15; Hos. 5:6). There are consequences to repeated, hardened unrepentant people!

SPECIAL TOPIC: INTERCESSORY PRAYER

7:18 The entire family was caught up in and taught idolatry, but especially the wife. Parents do influence and stamp their children with their own lifestyles and priorities (cf. Exod. 20:5-6).

▣ "cakes" This refers to the sacrificial raisin cakes made in Astarte's image. This was family worship, but of idols (cf. 44:19; Hos. 3:1).

▣ "queen of heaven" This was possibly the fertility goddess of Babylon, Ishtar (who is called "the Queen of heaven" and whose worship involved "sweet cakes," cf. 44:19). Other examples of idol worship are 19:13; 32:29; 44:17-19; II Kgs. 23:4-14. The LXX has "host of heaven," which would make it Babylonian astrology. However, it is possible that this was an Assyrian goddess which came into Judah through political alliance ceremonies or even Asherah, the Canaanite goddess.

▣ "they pour out drink offerings to other gods" This was part of the worship (cf. 19:13; 44:18; Ezek. 20:28).

▣ "in order to spite Me" The verb (BDB 494, KB 491, Hiphil infinitive construct, cf. Deut. 31:29) is repeated in v. 19 (Hiphil participle). YHWH is a jealous God! He wants faithful worship. Idolatry is an affront to Him (cf. 11:17; 32:29; Deut. 32:16,21; I Kgs. 14:9; 16:2; Ezek. 8:7).

7:20 YHWH's anger (BDB 60 I) and wrath (BDB 404) "will be poured out" (BDB 677, KB 732, Niphal participle), which is a different word from "poured out" in v. 18 (BDB 659, KB 703). The one in v. 18 is used of a sacrifice, but this one is used of poured out wrath.

▣ Notice how God's judgment affects God's Promised Land. The curses of Deuteronomy 28 are coming to reality.

1. on man

2. on beast

3. on trees of the field (cf. 8:13)

4. on the fruit of the ground

 

NASB (UPDATED) TEXT: 7:21-26
²¹Thus says the Lord of hosts, the God of Israel, "Add your burnt offerings to your sacrifices and eat flesh. ²²For I did not speak to your fathers, or command them in the day that I brought them out of the land of Egypt, concerning burnt offerings and sacrifices. ²³But this is what I commanded them, saying, 'Obey My voice, and I will be your God, and you will be My people; and you will walk in all the way which I command you, that it may be well with you.' ²⁴Yet they did not obey or incline their ear, but walked in their own counsels and in the stubbornness of their evil heart, and went backward and not forward. ²⁵Since the day that your fathers came out of the land of Egypt until this day, I have sent you all My servants the prophets, daily rising early and sending them. ²⁶Yet they did not listen to Me or incline their ear, but stiffened their neck; they did more evil than their fathers."

7:21 The rejection of sacrifices by YHWH is a recurrent theme (see full note at 6:20 and note 14:12; Isa. 1:11; Amos 5:21). That which was designed to bring sinful mankind back to YHWH (i.e., Leviticus 1-7) had been completely perverted into ritual and liturgy only!

▣ "burnt offerings" These were sacrifices that were totally consumed on the altar (BDB 750).

▣ "sacrifices and eat flesh" In some sacrifices only part was burnt and the rest was eaten by priests or the offerer (BDB 257). The Jews did not eat meat regularly. They were offering sacrifices to God just so they could have the meat to eat!

7:22 "For I did not speak. . .concerning burnt offerings and sacrifices" This is not a total rejection of ritual sacrifices, but an emphasis on the motive behind the sacrifice and the offerer's faith relationship with YHWH (cf. I Sam. 15:22; Ps. 51:16-17; Isa. 1:11-14; Hos. 6:6; Amos 5:21-24; Micah 6:6-8).

It is surprising that in Exodus 9-20, which describes God's teachings revealed at Sinai, no mention of the sacrificial cultus is made.

7:23 "this is what I commanded them" Exodus 19:20 shows that the covenant was primarily ethical living, not ritual acts of devotion. Obedience is crucial (cf. Exod. 19:5-6; Deut. 6:3; Isa. 1:19), but so is attitude (cf. Deut. 30:15-20)!

▣ "I will be your God, and you will be My people" This is covenant language (cf. 11:4; Exod. 6:7; Lev. 26:12; Deut. 26:17-18). Notice the conditional connotation (i.e., obedience [lit. "hear" Qal imperative] to the covenant). For the concept of "covenant" see Special Topic at 3:7.

▣ "that it may be well with you" God wants to give us joy and abundance (cf. Deuteronomy 27-28), but it is conditional (cf. 26:13; 38:20; 42:6).

7:24 This verse expressed the reality of His covenant people's condition (cf. Ezek. 20:8,13,16,21), as v. 23 expresses the hope.

1. they did not obey

2. they did not incline their ear

3. they walked in their own counsels (or by revocalization, "their disobedience")

4. they walked in the stubbornness of their evil heart

5. they went backward and not forward

 

7:25-26 These verses express the rebellious acts of YHWH's people. From the very beginning they were repeatedly unresponsive to Him (cf. Neh. 9:16-19). He tried and tried (cf. 7:13; 25:3-4; 29:19; 35:14-15; 44:4) to communicate with them, but they would not hear and respond (cf. 17:23; 19:15).

NASB (UPDATED) TEXT: 7:27-31
²⁷"You shall speak all these words to them, but they will not listen to you; and you shall call to them, but they will not answer you. ²⁸You shall say to them, 'This is the nation that did not obey the voice of the Lord their God or accept correction; truth has perished and has been cut off from their mouth.
²⁹'Cut off your hair and cast it away,
And take up a lamentation on the bare heights;
For theLord has rejected and forsaken
The generation of His wrath.'
³⁰For the sons of Judah have done that which is evil in My sight," declares the Lord, "they have set their detestable things in the house which is called by My name, to defile it. ³¹They 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, and it did not come into My mind.

7:27 This verse is theologically parallel to Isa. 6:9-10! However, Jeremiah must speak YHWH's message (cf. 26:2; Ezek. 2:7).

The message is vv. 28-34.

7:28 Notice again (cf. v. 24) how YHWH characterizes His people.

1. they did not obey

2. they did not accept correction

3. they allowed truth to

a. perish

b. be cut off from their mouth

 

7:29 Verse 29 is a poem amidst prose. It has three imperatives.

1. cut off your hair - BDB 159, KB 186, Qal imperative

2. cast it away - BDB 1020, KB 1527, Hiphil imperative

3. take up lamentation - BDB 669, KB 724, Qal imperative

These acts are grieving rites (cf. 41:5; Isa. 22:12). See Special Topic at 2:37.

The reason for the grieving is that YHWH has

1. rejected - BDB 549, KB 540, Qal perfect

2. forsaken - BDB 643, KB 695, Qal imperfect (with waw)

Because of 16:6; 48:37 (Isa. 15:2) it could refer to idolatrous rites (cf. Lev. 21:5; Deut. 14:1).

▣ "lamentation on the bare heights" This possibly refers to the very high places of idolatrous worship.

7:30 This refers to idols in YHWH's temple (cf. 32:34; II Kgs. 21:4-5,7; 23:4-14; II Chr. 33:4,5,7; Ezekiel 8). What a shocking sin. They were probably related to political alliances and Canaanite fertility cults.

7:31 "Topheth" The root of this term (BDB 1075, KB 1781 II) is either from Aramaic, "hearth" or Hebrew, "to speak." This is a reference to the worship of Molech (cf. Lev. 18:21; 20:2-5; see Special Topic at 2:23), the Phoenician fire god to whom children were sacrificed (cf. 19:6,11-12; II Kgs. 21:5; 23:10). This type of worship possibly developed from a misunderstanding of Exod. 13:2.

▣ "the valley of the son of Hinnom" See Gehenna in the Special Topics at 4:4.

NASB (UPDATED) TEXT: 7:32-34
³²"Therefore, behold, days are coming," declares the Lord, "when it will no longer be called Topheth, or the valley of the son of Hinnom, but the valley of the Slaughter; for they will bury in Topheth because there is no other place. ³³The dead bodies of this people will be food for the birds of the sky and for the beasts of the earth; and no one will frighten them away. ³⁴Then I will make to cease from the cities of Judah and from the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride; for the land will become a ruin.

7:32 See Jeremiah 19:6-7! A Terrible judgment is coming!

7:33 "food for the birds of the sky" This is a common metaphor of "the last days" (cf. 12:9; Isa. 18:4; Ezek. 29:5; 32:4; 39:4). This is one of the specific judgments of Deuteronomy 28 (cf. Deut. 28:26).

7:34 YHWH wanted to give peace and joy (cf. v. 13), but because of their idolatrous rebellion He will give judgment (cf. 16:9; 25:10).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How does this sermon relate to our day?

2. Is ritual or form bad? Can it become evil? What is the difference?

3. Was Jeremiah condemning the sacrificial system?

4. What was Judah's major sin?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

(The parentheses represent poetic literary units)

NASB	NKJV	NRSV	TEV	NJB
	7:32-8:3	7:30-8:3	7:30-8:3	7:30-8:3
The Sin and Treachery of Judah
8:1-3	The Peril of False Teaching	Miscellaneous Oracles	Sin and Punishment	Threats, Laments, Advice, Israel's Perversity
8:4-7 (4b-7)	8:4-7 (4b-6) (7)	8:4-7 (4-7)	8:4-12	8:4-7 (4-7)
				The Law As Administered By the Priests
8:8-12 (8-12)	8:8-12 (8-12)	8:8-13 (8-13)		8:8-9 (8-9)
				Repetition of An Earlier Threat
				8:10-12 (10-12)
				Threats Against Judah the Vine
8:13-17 (13-17)	8:13-17 (13) (14) (15-16) (17)		8:13	8:13-17 (13-17)
		8:14-15 (14-15)	8:14-16
		8:16-17 (16-17)
			8:17
	The Prophet Mourns For the People		Jeremiah's Sorrow For His People	A Lament Of the Prophet During A Famine
8:18-22 (18-22)	8:18-22 (18-19a) (19b) (20-22)	8:18-21 (18-21)	8:18-22 (18-20) (21-22)	8:18-23 (18-23) [v. 23 is 9:1]
		8:22 (22)

READING CYCLE THREE (see introductory section)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

BACKGROUND

A. Chapters 7-10 seem to form a literary unit describing the idolatry of the people of Judah in Jeremiah's day.

1. Chapter 7 is Jeremiah's famous temple sermon where he confronts the idolatrous people of God at the center of the worship of YHWH. Some believe this sermon extends through 8:3.

2. Chapters 8 and 9 form a series of warnings to the people of Jerusalem and Judah which is connected to their abrogation of YHWH's covenant.

3. Chapter 10 is similar to the sarcastic descriptions of idolatry found in Isaiah 2:20; 31:7; 40:18-20; 41:7; 44:9-20; 45:16; 46:5-7.

 

B. As in all of Jeremiah's writings there is a strong Deuteronomic flavor. This can probably be explained by the fact that the prophets went to the Abrahamic and Mosaic covenants as a basis for the covenant relationship with YHWH. To this legal and ritual format they emphasized the personal motive and attitude aspect.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 8:1-3
¹"At that time," declares the Lord, "they will bring out the bones of the kings of Judah and the bones of its princes, and the bones of the priests and the bones of the prophets, and the bones of the inhabitants of Jerusalem from their graves. ²They will spread them out to the sun, the moon and to all the host of heaven, which they have loved and which they have served, and which they have gone after and which they have sought, and which they have worshiped. They will not be gathered or buried; they will be as dung on the face of the ground. ³And death will be chosen rather than life by all the remnant that remains of this evil family, that remains in all the places to which I have driven them," declares the Lord of hosts.

8:1 "they will bring out the bones" Notice how the entire population is mentioned by a series of different groups.

1. kings of Judah

2. its princes

3. priests

4. the prophets

5. the inhabitants of Jerusalem

This act of bringing out the bones of buried Judeans has the following symbolic meaning:

1. the invaders were looking for buried valuables

2. it is connected with the astral worship of Babylon (cf.v. 2)

3. it was a cultural act of hatred and contempt for conquered Judah (cf. Amos 2:1)

 

8:2 "They will spread them out to the sun, the moon and to all the host of heaven" Verse 2 shows how involved the Judeans were in astral worship. The verbs (series of Qal perfects) tell the whole story.

1. loved

2. served

3. gone after

4. sought

5. worshiped

The term "host of heaven" (BDB 838 construct 1029) is used for the worship of the stars, planets, moon, and sun (cf. Deut. 4:19; 17:2-50; II Kgs. 23:4,5,11; Zeph. 1:5; Jer. 19:13; 32:29).

▣ "They will not be gathered or buried; they will be as dung on the face of the ground" This obviously refers to the inhabitants of Jerusalem. This is one reason why many see the context as running from 7:1 through 8:3. It was a horror to the Jews to remain unburied. They somehow thought that their afterlife was affected by a proper burial (see IVP Bible Background Commentary, p. 649). The metaphor "they will be as dung on the face of the ground" is a very striking allusion to their bodies becoming (1) fertilizer or (2) food for animals.

8:3 "And death will be chosen rather than life by all the remnant that remains of this evil family" Something of the pain of exile can be seen in this hyperbole and in Psalm 137.

For the term "remnant" see Special Topic at 5:10-13.

▣ "all the places to which I have driven them" YHWH is the one who allowed, even instigated, Judah's exile!

▣ "the Lord of hosts" This is probably a play on the phrase the "host of heaven," found in v. 2. It was YHWH,  not the planets and stars, who was the creator, sustainer, and guider of the universe (cf. Ps. 19:1-6; Neh. 9:6). See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

NASB (UPDATED) TEXT: 8:4-7
⁴"You shall say to them, 'Thus says the Lord,
"Do men fall and not get up again?
Does one turn away and not repent?
⁵"Why then has this people, Jerusalem,
Turned away in continual apostasy?
They hold fast to deceit,
 They refuse to return.
⁶"I have listened and heard,
 They have spoken what is not right;
No man repented of his wickedness,
Saying, 'What have I done?'
Everyone turned to his course,
Like a horse charging into the battle.
^7"Even the stork in the sky
Knows her seasons;
And the turtledove and the swift and the thrush
Observe the time of their migration;
But My people do not know
The ordinance of the Lord."

8:4 "Does one turn away and not repent" There is a play on the phrase "turn back" (BDB 996, KB 1427), found in vv. 4-6 (four times). The exact wording of v. 4 is somewhat in dispute.

1. Kimchi translates it as "if a man turns from evil, will not YHWH turn from judgment"

2. Moore translates it as "if a man repents, He will not repent" (cf. Isa. 55:6)

This seems to be the first allusion to the major theme of chapters 7-10, which is a call to the people of God to turn back to Him. However, Jeremiah knows that at this time their character has already been set and that it is rebellion.

8:5-7 YHWH describes the refusal of His people to repent.

1. they turned away and did not repent, v. 4

2. they turned away in continued apostasy, v. 5

3. they held fast to deceit, v. 5

4. they refused to return, v. 5

5. they heard the truth but spoke what was not right, v. 6

6. no man repented of his wickedness, v. 6

7. they refused to take any responsibility, v. 6

8. every one turned to his course, v. 6

9. they did not "know" YHWH or His ordinance, v. 7

 

8:5 "apostasy" For the term see Special Topic at 2:19.

▣ "They hold fast to deceit" "Hold fast" is the Hebrew phrase, "to cling" (BDB 304, KB 302, Hiphil perfect) and is used in Gen. 2:24 for the marriage relationship. The allusion to marriage is often used for the relationship between YHWH and His people. This imagery becomes "awhoring after other gods" when used of the fertility cults. See Special Topic at 2:20.

▣ "They refuse to return" The main verb "refuse" (BDB 549, KB 540) is a Piel perfect which denotes a settled attitude!

8:6 "I have listened and heard" The Septuagint (LXX) translates this phrase as two imperatives. The NASB implies that it is God speaking through the prophet, while the Septuagint implies it is God speaking to the people.

▣ "No man repented of his wickedness" This is a different Hebrew word (BDB 636, KB 688) from the word for repent and turn away, which is used four times in vv. 4-6 (BDB 996, KB 1427). However, it is a synonym which also refers to repentance but through the metaphor of grief.

▣ "What have I done" This is the big problem! Judah does not even recognize the problem. She is so blind, yet she thinks she sees clearly! One cannot repent of that which they refuse to see or acknowledge.

▣ "Like a horse charging into the battle" War horses were trained to charge and fulfill their training. The people of God were trained to love YHWH, but they had totally reverted from their training and were now running with the same intensity toward non-existent idols.

8:7 "Even the stork. . .turtledove. . .swift. . .thrush" Birds have a natural instinct to migrate at certain times to certain places. This is similar to the animal imagery in Isa. 1:13. However, the people of God had gone totally away from that which was natural and had gone after the fertility gods.

▣ "But My people do not know" There is a play on the word "know" throughout Jeremiah. We learn from Gen. 4:1 that the word "know" can refer to intimate personal relationships such as that between a husband and wife. Again, here is the metaphor of God as husband and Israel as wife. However, they had metaphorically lost their intimate relationship. Although the temples may have been full with religious activity, there was no personal relationship with YHWH. They were worshiping the fertility gods of Canaan in YHWH's name!

▣ "ordinance" See Special Topic at 5:4.

NASB (UPDATED) TEXT: 8:8-12
⁸"How can you say, 'We are wise,
And the law of the Lord is with us'?
But behold, the lying pen of the scribes
Has made it into a lie.
⁹The wise men are put to shame,
They are dismayed and caught;
Behold, they have rejected the word of the Lord,
And what kind of wisdom do they have?
¹⁰Therefore I will give their wives to others,
Their fields to new owners;
Because from the least even to the greatest
Everyone is greedy for gain;
From the prophet even to the priest
Everyone practices deceit.
¹¹They heal the brokenness of the daughter of My people superficially,
Saying, 'Peace, peace,'
But there is no peace.
¹²Were they ashamed because of the abomination they had done?
They certainly were not ashamed,
And they did not know how to blush;
Therefore they shall fall among those who fall;
At the time of their punishment they shall be brought down,"
  Says the Lord .

8:8-12 This is a literary unit which describes the religious leaders. This is the first extended mention of a group known as the "scribes" (BDB 707). We learn from I Chr. 2:55 that scribes developed into families. They do not serve a major function in Israel's faith until after the exile. They seem to have been developed by Ezra into the synagogue system and rabbinical Judaism. They were basically interpreters of the Mosaic law to local people for specific questions regarding the Torah.

If the leaders are blind, how dark is the darkness? They think they are "wise" and that they "know" the Law of the Lord (cf. v. 9).

NASB, NRSV"the lying pen of the scribes"
NKJV, NJB"the false pen of the scribes"
TEV"the laws have been changed by dishonest scribes"
LXX"a false pen has become of no use to scribes"
JPSOA"assuredly, for naught has the pen labored"
REB"when scribes with their lying pens have falsified it"

This issue is who is being condemned?

1. the scribes (i.e., equal to "wise men" of v. 9)

2. the people (v. 10)

3. other religious leaders (v. 9)

The problem is not the scribes' work (i.e., copying the Law and/or explaining it), but the people's rejecting both the prophetic word and the covenant obligations.

▣ "Has made it into a lie" There is a Hebrew word play between "lying pen" (BDB 1055) and "lie" (BDB 1055). There is often an allusion to Ba'al worship as being "the lie." There may be an allusion here.

8:9 "they have rejected the word of the Lord" They did this at the very time they thought they were upholding the word of the Lord. It would be good to remember Phil. 2:12.

8:10-12 These verses are omitted in the Septuagint (LXX) because of their striking resemblance to Jer. 6:12-15. It seems that the book of Jeremiah is a composite book which was edited according to themes, either by Jeremiah, Baruch, or someone later in history. Therefore, there is considerable repetition in the book.

8:10 "I will give their wives to others

Their fields to new owners" This refers to the experience of invasion and exile. Notice that wives were listed with a man's property, which was characteristic of ANE patriarchal soceity.

8:11 "They heal the brokenness of the daughter of My people superficially" The religious leaders seem to bring that which will give life, but in reality their message of false hope brings death (i.e., Lam. 2:14). The major truth in this verse is found in the latter part in the false prophets' words, "All is well, all is well" (cf. 6:14; 14:13,14). The problem was that there was no peace, but impending invasion. Many commentators believe that these false prophets were quoting Isaiah 36-39, referring to God's promises to Hezekiah and the safety of the city of Jerusalem against the invasion of Sennacherib. But, Jeremiah is emphasizing the truth that the covenant has two aspects: God's promises and His covenant people's faith response. Judah had totally abrogated the covenant!

8:12 The question of line 1 is answered in an intensified way (i.e., the Qal infinitive absolute and Qal imperfect verb of the same root, BDB 101, KB 116) in line 2.

▣ "they shall fall among those who fall" This may be another reference to the previous exile of the northern tribes.

▣ "the time of their punishment" The Neo-Babylonian army took captives from Judah in 605, 597, 586, and 582 b.c. The major deportation was 586 b.c. when the temple and Jerusalem were destroyed.

NASB (UPDATED) TEXT: 8:13-17
¹³"I will surely snatch them away," declares the Lord;
"There will be no grapes on the vine
And no figs on the fig tree,
And the leaf will wither;
And what I have given them will pass away."
¹⁴Why are we sitting still?
Assemble yourselves, and let us go into the fortified cities
And let us perish there,
Because the Lord our God has doomed us
And given us poisoned water to drink,
For we have sinned against the Lord.
¹⁵We waited for peace, but no good came;
For a time of healing, but behold, terror!
¹⁶From Dan is heard the snorting of his horses;
At the sound of the neighing of his stallions
The whole land quakes;
For they come and devour the land and its fullness,
The city and its inhabitants.
¹⁷For behold, I am sending serpents against you,
Adders, for which there is no charm,
And they will bite you," declares the Lord.

8:13 "'I will surely snatch them away,' declares the Lord

"There will be no grapes on the vine'" Verse 13, by means of two agricultural metaphors, one referring to grapes and the other to figs, implies that no one will be left in the Promised Land and that all will be taken into captivity. Not even a remnant will be left according to this shockingly hyperbolic passage. Palestine was YHWH's special garden but there was no spiritual fruit (cf. Isaiah 5). This is basically the fulfillment of the curses of Deuteronomy 27 and 28.

The first line of the MT can be understood in several ways.

NKJV, Peshitta"I will surely consume them"
TEV"I wanted to gather my people, as a farmer gathers a harvest"
JPSOA"I will make an end of them"
NET Bible"I will take away their harvest"
LXX"they will gather their produce" (i.e., the invaders)

Remember, this is highly emotional poetry! This line can be (1) positive (i.e., YHWH wants to gather His people to Himself, i.e., repentance) or (2) negative (others will reap their harvest, cf. v. 12).

NASB"And what I have given them will pass away"
NRSV"I have found them people to trample on them"
TEV"therefore, I have allowed outsiders to take over the land"
LXX, REB  -omitted---
JPSOA"Whatever I have given them is gone"

The UBS Text Project (p. 200) interprets this ambiguous Hebrew phrase in two ways.

1. "and I gave them (things which) escape them (i.e., fruits of the earth)"

2. "and I gave them (precepts which) they have trespassed"

The first option is based on v. 13, lines 1-4. The second option is related to v. 8 and refers to the Law (i.e., that which was found in the temple under Josiah's reform and remodeling, cf. II Kgs. 22:8).

8:14 "Assemble yourselves, and let us go into the fortified cities" In the ancient world, in times of crisis or invasion, the people of the surrounding areas fled into the walled cities. However, the overcrowding exacerbated the problems of food, water, and sanitation. We learn from later history that the siege experience of the people of Judah was so bad that even after the exile they had to cast lots to see who would live in the reconstructed Jerusalem (cf. Neh. 11:1).

YHWH's message of judgment is expressed in three commands.

1. "assemble yourselves" - BDB 62, KB 74, Niphal imperative

 2. "let us go into the fortified cities" - BDB 97, KB 112, Qal imperfect used in a cohortative sense

2. "let us perish" - BDB 198, KB 226, Qal chohortative

There is a sound play between "gather/harvest" in v. 13, סוף, and "gather together" in v. 14, אסף. Both gatherings bring judgment!

▣ "Because the Lord our God has doomed us. . .
For we have sinned against the Lord" This is the key to understanding God's actions against His own people. God chose them to be a kingdom of priests so that all the world would know Him, Gen. 12:3; Exod. 19:5,6 (see Special Topic at 1:5), but the light coming from God's people was anything but complimentary to God! The covenant made with Abraham, and further elaborated at Sinai, was based on the assumption that Israel's life and worship would reveal YHWH to the world. The only way to correct their false message was radical surgery (cf. Ezek. 36:22-38).

▣ "poisoned water" This (BDB 912 II) is an allusion to "wormwood" or "gall." Many times in the OT "gall" or "wormwood" is mentioned (cf. Jer. 9:15; 23:15; Deut. 29:18; Ps. 69:21; Lam. 3:19; and Matt. 27:34 in the NT)

8:15 This verse, like vv. 6d,8,11, shows that Judah expected "peace" and was surprised at invasion and exile. This phrase is repeated in 14:19 and is similar to Job 30:26.

8:16 "From Dan is heard the snorting of his horses" We learn that the tribe of Dan moved from its tribal allocation by Joshua in the south to the north (cf. Judges 18). Its capital city became the metaphor for describing the upper limits of the Promised Land (cf. 4:15). Invading Mesopotamian armies came from the north, therefore, when Dan heard the snorting horses it meant the troops from Babylon were entering Palestine.

8:17 "I am sending serpents against you" This may be (1) an allusion to Numbers 21 when God sent serpents to judge His people or (2) simply another kind of poison as in v. 14. Whichever is true, both metaphors (i.e., poison, snakes) combine to show that there is no hope for the people of God. Here "snakes" refers to the Babylonian army!

The first line of v. 18 may go with v. 17 and be understood as an idiom that the snake bites were fatal (lit. "beyond recovery"). The LXX translated it as "incurable."

 

NASB (UPDATED) TEXT: 8:18-22
¹⁸My sorrow is beyond healing,
My heart is faint within me!
¹⁹Behold, listen! The cry of the daughter of my people from a distant land:
"Is the Lord not in Zion? Is her King not within her?"
"Why have they provoked Me with their graven images, with foreign idols?"
²⁰"Harvest is past, summer is ended,
And we are not saved."
²¹For the brokenness of the daughter of my people I am broken;
I mourn, dismay has taken hold of me.
²²Is there no balm in Gilead?
Is there no physician there?
Why then has not the health of the daughter of my people been restored?

8:18-22 There has been much discussion among commentators as to who is speaking here. Some say that it is the prophet grieving over his people, but it seems, in context, to be God grieving over His people. It is true that God speaks through His prophet throughout this book and it is sometimes difficult to differentiate. However, because of Hos. 11:8,9 and because of the specific references found in 9:3,6,9,10,11, it seems to me that this is a very significant passage on the heart of God (i.e., v. 21). Though God was forced to judge His people, it broke His heart to do so. A good way to compare the love and anger of God is by comparing Deut. 5:9 with Deut. 7:9.

8:19-20 All of the verbs are perfects, reflecting settled conditions.

8:19 By means of a series of questions, the tragedy of Judah's invasion, destruction, and exile are highlighted. Idolatry and rebellion have consequences. This is still true (cf. 17:10; Gal. 6:7).

The TEV expressed the thought of the verse best.

1. the people cry out

a. "Is the Lord not in Zion?"

b. "Is her King not within her?"

2. YHWH answers in line 3 (cf. 7:30-34)

The NASB, "from a distant land," is an incorrect translation. The MT has "from the length and breadth of the land" (cf. NRSV). The people of Judah are speaking; those who remain from the Assyrian exile also. The question, "Where is YHWH?" rang out as the Babylonian army approached (cf. v. 16).

8:20 "Harvest is past, summer is ended

And we are not saved" This is a reference to the seasons when crops and fruit ripened. When the harvest has passed, there is nothing left!

8:22 "Is there no balm in Gilead" Gilead was famous for its healing ointment (cf. Gen. 37:25), but as there was no way to stop the poisoning of v. 14, no way to heal the serpent's bite of v. 17, no cessation of the hunger of v. 20, there was no doctor's help in v. 22. The people of God stand judged even though it had not yet happened historically (i.e., Babylonian invasions).

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

(The parentheses represent poetic literary units)

NASB	NKJV	NRSV	TEV	NJB
A Lament Over Zion				The Moral Corruption of Judah
9:1-6 (1-6)	9:1-6 (1-2) (3-6)	9:1-3 (1-3)	9:1-3a (1-3a)	9:1-8 (1-8)
			9:3b-6a (3b-6a)
		9:4-6 (4-6)
			9:6b-9
9:7-9 (7-9)	9:7-11 (7-9)	9:7-9 (7-9)		Sorrow In Zion
9:10-11 (10-11)	(10) (11)	9:10-11 (10-11)	9:10 (10)	9:9-10 (10)
			9:11 (11)	9:11 (11)
9:12-16	9:12-16	9:12-16	9:12	9:12-15
			9:13-16
				9:16-21 (16-21)
	The People Mourn in Jerusalem		The People of Jerusalem City Cry Out For Help
9:17-22 (17-22)	9:17-22 (17-19)	9:17-19 (17-19)	9:17 (17)
			9:18 (18)
			9:19 (19)
	(20-21) (22)	9:20-22 (20-22)	9:20-22 (20-22)	True Wisdom
9:23-24	9:23-24 (23-24)	9:23-24	9:23-24 (23-24)	9:22-23 (22-23)
				Circumcision, A False Guarantee
				9:24-25
9:25-26	9:25-26	9:25-26	9:25-26

READING CYCLE THREE (see introductory section)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 9:1-6
¹Oh that my head were waters
And my eyes a fountain of tears,
That I might weep day and night
For the slain of the daughter of my people!
²Oh that I had in the desert
A wayfarers' lodging place;
That I might leave my people
And go from them!
For all of them are adulterers,
An assembly of treacherous men.
³"They bend their tongue like their bow;
Lies and not truth prevail in the land;
For they proceed from evil to evil,
And they do not know Me," declares the Lord.
⁴"Let everyone be on guard against his neighbor,
And do not trust any brother;
Because every brother deals craftily,
And every neighbor goes about as a slanderer.
⁵Everyone deceives his neighbor
And does not speak the truth,
They have taught their tongue to speak lies;
They weary themselves committing iniquity.
⁶Your dwelling is in the midst of deceit;
Through deceit they refuse to know Me," declares the Lord

9:1 The prophet is using emotional figurative language to express his pain over YHWH's necessary judgment of His covenant people (cf. Heb. 12:5-11). In reality it is YHWH's pain that the prophet is revealing (cf. Hosea 11:8-9). This same emotion is seen in 8:18; 13:17; Isa. 22:4; Lam. 2:18. See SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM) (anthropomorphism) at 1:9.

This verse is one of the sources of Jeremiah being known as "the weeping prophet." He was such because YHWH was the weeping God (cf. Hos. 11:8-9).

9:2-4 Notice how the prophet/YHWH describes the covenant people.

1. adulteress, v. 2

2. treacherous men, v. 2

3. lie, v. 3

4. evil to evil, v. 3

5. do not know YHWH, v. 3

6. untrustworthy, v. 4

7. crafty, v. 4

8. slanderer, v. 4

9. deceiver, v. 5

10. do not speak truth, v. 5

11. liars, v. 5

12. commit iniquity, v. 5

13. deceitful, v. 6

14. refuse to know YHWH, v. 6

And those are the people of God. He must do something lest His purpose for this planet is lost (cf. Ezek. 36:22-38).

9:2 "A wayfarers' lodging place" This was a lean-to or an uninhabited wooden shelter used by travelers in desert areas. What a shocking metaphor that God's prophet wanted to run away from (i.e., two Qal cohortatives, "leave" and "go") the covenant people and hide in the desert.

▣ "For all of them are adulterers
An assembly of treacherous men" There is an obvious comparison and play on these two phrases as a title for the people of God. Their lifestyle and attitude reflected both physical and spiritual adultery.

9:3 "They bend their tongue like their bow" Their speech showed who and what they really were (cf. v. 8). This metaphor seems to refer to one of three things.

1. their tongues were bent which reflected the words for sin, a deviation from the standard

2. they were ready to shoot their words at anyone (cf. Ps. 64:3-4)

3. it refers to the pain that their lies caused both to God and their fellow Israelites (cf. Lev. 19:15-16)

 

▣ "And they do not know Me" This is the tragedy-the pain that God felt (cf. Hos. 4:1,6; 5:4; 8:2; 11:8-9) after He had given so much to this people and they had knowingly, willfully turned their backs on Him. There is a word to the church today in these verses.

9:4 Even among the covenant people, there is no trust. They not only lie, cheat, and steal from others, but from each other. The terrible results of the Fall are obvious.

1. let everyone be on guard against his neighbor - BDB 1036, KB 1581, Niphal imperative

2. do not trust any brother - BDB 105, KB 120, Qal imperfect used in a jussive sense

3. craftily - this is an infinitive absolute and an imperfect verb from the same root (BDB 784, KB 872), which shows intensity

The people of God were more like Jacob (supplanter, BDB 784) than Israel (see Special Topic at 2:3).

9:5 "They weary themselves committing iniquity" What a horrible description of God's people as they go headlong into rebellion and idolatry (BDB 521, KB 512, Niphal perfect).

9:6 "Your dwelling is in the midst of deceit" This describes metaphorically this people's worldview and daily lifestyle!

▣ "they refuse to know Me" The verb (BDB 549, KB 540, Piel perfect) denotes a settled condition. They are not duped but willful rejecters of truth.

For "know" see Special Topic at 1:5.

NASB (UPDATED) TEXT: 9:7-9
⁷Therefore thus says the Lord of hosts,
"Behold, I will refine them and assay them;
For what else can I do, because of the daughter of My people?
⁸Their tongue is a deadly arrow;
It speaks deceit;
With his mouth one speaks peace to his neighbor,
But inwardly he sets an ambush for him.
⁹Shall I not punish them for these things?" declares the Lord.
"On a nation such as this
Shall I not avenge Myself?"

9:7-9 This is another strophe of Judah's sins.

1. liars

2. ambush neighbors

YHWH must act!

1. He will refine and assay them (cf. 6:27)

2. He will punish them (cf. 5:9,29)

3. He will avenge Himself (cf. Isa. 1:24)

YHWH wants to use the covenant people to reach all other nations. He has an eternal redemptive plan (see Special Topic at 1:5). However, His people have not revealed Him, but rather their own weaknesses and failures (cf. Ezek. 36:22-38).

9:9 "On a nation such as this" This is a play on the word goy (BDB 156), which the Jews used in derision for the Gentiles. Here it is used to describe Israel herself.

NASB (UPDATED) TEXT: 9:10-11
¹⁰"For the mountains I will take up a weeping and wailing,
And for the pastures of the wilderness a dirge,
Because they are laid waste so that no one passes through,
And the lowing of the cattle is not heard;
Both the birds of the sky and the beasts have fled; they are gone.
¹¹I will make Jerusalem a heap of ruins,
 A haunt of jackals;
And I will make the cities of Judah a desolation, without inhabitant."

9:10-11 Again the question arises as to who is speaking in these two verses. The NIV translates v. 10 as the prophet speaking and v. 11 as God speaking. But the NASV and RSV translate them as God speaking in both verses. It is basically an extended metaphor that the land is being affected by mankind's sin (cf. Deuteronomy 27 and 28; Rom. 8:18-22).

9:11 "A haunt of jackals" This is a metaphor for ruin and destruction (cf. 10:22; 49:33; 51:37; Isa. 34:13) and possibly even the presence of the demonic.

NASB (UPDATED) TEXT: 9:12-16
¹²Who is the wise man that may understand this? And who is he to whom the mouth of the Lord has spoken, that he may declare it? Why is the land ruined, laid waste like a desert, so that no one passes through? ¹³The Lord said, "Because they have forsaken My law which I set before them, and have not obeyed My voice nor walked according to it, ¹⁴but have walked after the stubbornness of their heart and after the Baals, as their fathers taught them," ¹⁵therefore thus says the Lord of hosts, the God of Israel, "behold, I will feed them, this people, with wormwood and give them poisoned water to drink. ¹⁶I will scatter them among the nations, whom neither they nor their fathers have known; and I will send the sword after them until I have annihilated them."

9:12-16 These verses are a strong statement by God (introduced by three questions in v. 12) on the results of Judah's rebellion. In verses 13 and 14 the reasons for the exile are enumerated.

1. they have forsaken My law (written revelation, cf. Exodus 19-20; Deut. 4:8; 5)

2. they have not obeyed My voice (oral prophetic revelation)

3. they have not walked according to My voice

4. they walked after the stubbornness of their heart (cf. 7:24; 11:8)

5. they walked after the Ba'als (cf. 2:8,23; 23:27)

Revelation should result in godly lifestyle (cf. Hos. 14:9)!

9:14 "walked after the stubbornness of their heart" This is a characteristic of the Jewish people delineated in the book of Deuteronomy. God's mercy is seen against the backdrop of their natural rebellion (cf. Deut. 9:6,13; 10:16; 31:27). It also says that they walked away open-eyed; they were not tricked nor did they do it in ignorance!

▣ "and after the Baals" This refers to the fertility worship of Canaan. Originally El and Ashtorah were the chief deities of the Canaanite pantheon (Ras Shamra texts from Ugarit). Ba'al was their son. The myth involved the rising and dying of the agricultural deity every year. By the means of imitation magic, including the sex act, fertility was assured each spring. There was a Ba'al for every different locality. See Special Topic at 2:20.

▣ "as their fathers taught them" This may be an historical allusion to Exodus 32 and Numbers 25. This shows the potential corruption from one generation to the next (cf. Deut. 5:19; Isa. 29:13). Family faith can be a blessing or a curse depending on the content (cf. 7:18)!

9:15 "wormwood. . .poisoned water" The false family faith of 9:14b reflects the curse of Deut. 29:18. This was specifically mentioned in 8:14e. Notice it is YHWH, Himself, who gives it! Sin has consequences, especially for those who know better (cf. Luke 12:48; Rom. 9:4-5).

9:16 "I will scatter them among the nations" This is either an allusion to the exile of the northern tribes in 722 b.c. by Assyria or it is a prophecy of the exile of the southern tribes by Babylon in 605, 597, or 586 b.c. Exile was one of the consequences of covenant disobedience in Lev. 26:33; Deut. 28:64.

NASB (UPDATED) TEXT: 9:17-22
¹⁷Thus says the Lord of hosts,
"Consider and call for the mourning women, that they may come;
And send for the wailing women, that they may come!
¹⁸Let them make haste and take up a wailing for us,
That our eyes may shed tears
And our eyelids flow with water.
¹⁹For a voice of wailing is heard from Zion,
'How are we ruined!
We are put to great shame,
For we have left the land,
Because they have cast down our dwellings.'"
²⁰Now hear the word of the Lord, O you women,
And let your ear receive the word of His mouth;
Teach your daughters wailing,
And everyone her neighbor a dirge.
²¹For death has come up through our windows;
It has entered our palaces
To cut off the children from the streets,
The young men from the town squares.
²²Speak, "Thus says the Lord,
'The corpses of men will fall like dung on the open field,
And like the sheaf after the reaper,
But no one will gather them.'"

9:17-22 This is a funeral dirge (cf. v. 20), personifying death. Notice the two terms for professional mourners.

1. "the mourning women" - BDB 884, KB 1096, Polel participle

2. "the wailing women" - BDB 314, KB 314

Notice the number of commands.

1. Verse 17

a. "consider" - BDB 106, KB 122, Hithpolel imperative

b. "call" - BDB 894, KB 1128, Qal imperative

c. "come" - BDB 97, KB 112, Qal imperfect used in a jussive sense

d. "send" - BDB 1018, KB 1511, Qal imperative

e. "come" - same as c

2. Verse 18

a. "let them make haste" - BDB 554, KB 553, Piel imperfect used in a jussive sense

b. "let them take up a wailing for us" - BDB 669, KB 724, Qal imperfect used in a jussive sense

c. "let our eyes shed tears" - BDB 432, KB 434, Qal imperfect used in a jussive sense (NRSV)

d. "let our eyelids flow with water" - BDB 633, KB 683, Qal imperfect used in a jussive sense (NRSV)

3. Verse 20

a. "hear the word of the Lord" - BDB 1033, KB 1570, Qal  imperative

b. "let your ear receive the word of His mouth" - BDB 542, KB 534, Qal imperfect used in a jussive sense

c. "teach. . ." - BDB 540, KB 531, Piel imperfect

4. Verse 22 - "speak" - BDB 180, KB 210, Piel imperative

 

9:17 "the wailing women" In the Ancient Near East (ANE) professional mourners were used at funerals (cf. Amos 5:16). Here it is a literary way to highlight the fact that death is coning.

In v. 20 the daughters are going to be taught how to wail. This is either an allusion to the fact that the mothers passed on their idolatry to their daughters or that there will be so many dead people that more and more wailers will be needed.

9:19 This verse expresses the content of their lamentations.

1. we are ruined (cf. 4:13; Deut. 28:29)

2. we are put to great shame

3. we have left the land (cf. 7:15)

4. our homes are destroyed

9:20 This verse is addressed to the professional mourners of v. 17. See note at v. 17.

9:21 "For death has come up through our windows" This personification of death (cf. personification of Sheol and death in Hab. 2:5) as coming through the windows is very similar to (1) the Canaanite myth of Ba'al being killed by the god of the underworld, Mot, in the Ugaritic literature found at Ras-Shamra or (2) the Mesopotamian myth of a demon who climbs through the windows to kill. This may be an allusion by the prophet to the type of mythology (Canaanite fertility worship, see Special Topic at 2:20) to which the people of God were listening.

▣ "To cut off the children. . .The young men" The last two lines of v. 21 are a way of saying (1) that death is no respecter of persons or (2) that death will cut off the next generation.

9:22 "The corpses of men will fall like dung on the open field" This is a common metaphor of death in Jeremiah (cf. 7:33; 8:2; 16:4; 26:33; Deut. 28:26).

▣ "And like the sheaf after the reaper" This is possibly the origin of the modern metaphor of death as the grim reaper, but please note that God, not the evil one, is in control of death (i.e., the death angel of Exodus 12).

NASB (UPDATED) TEXT: 9:23-24
²³Thus says the Lord, "Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; ²⁴but let him who boasts boast of this, that he understands and knows Me, that I am the Lord who exercises lovingkindness, justice and righteousness on earth; for I delight in these things," declares the Lord.

9:23-24 This is a beautiful description of true wisdom in contrast with the false wisdom of the scribes mentioned earlier in 8:8-12. Note the fivefold repetition of "glory."

1. four Hithpael imperfects used in a jussive sense

2. one Hithpael participle in v. 24

 

9:23 "Let not a wise man boast of his wisdom" The wise person will know that it is not in human might or riches but in YHWH that one's strength lies (cf. Zech. 4:6).

9:24 "but let him who boasts boast of this, that he understands and knows Me, that I am the Lord"

Notice all the things that humans tend to boast in

1. wisdom

2. strength

3. wealth

are not what should be gloried in, but

1. that he/she understands Me - BDB 968, KB 1328, Hiphil infinitive absolute

2. that he/she knows Me - BDB 393, KB 390, Qal infinitive absolute

These infinitives speak of human reception of divine revelation. They have heard and responded to the law of YHWH, the voice of YHWH (cf. v. 13) and the Person of YHWH (i.e., "Me," v. 24; Hos. 4:1,6; 5:4; 8:2)! This is the opposite of vv. 3d and 6.

Characteristics of YHWH are delineated in this verse. The mandate that believers boast in God is a common biblical theme (cf. 4:2; Ps. 44:8; Isa. 41:16; I Cor. 1:31; II Cor. 10:17; Gal. 6:14).

The characteristics of God in v. 24 can also be seen beautifully expressed in Exod. 34:6,7 and Neh. 9:17.

1. lovingkindness (see Special Topic at 2:2)

2. justice (see Special Topic at 4:2)

3. righteousness (see Special Topic at 4:2.

 

SPECIAL TOPIC: BOASTING

▣ "for I delight in these things" If YHWH "delights" (BDB 342, KB 339, Qal perfect), then we should take special notice of it and emulate it (cf. Isa. 58:2; opposite of 11:10; 13:10).

NASB (UPDATED) TEXT: 9:25-26
²⁵"Behold, the days are coming," declares the Lord, "that I will punish all who are circumcised and yet uncircumcised-²⁶Egypt and Judah, and Edom and the sons of Ammon, and Moab and all those inhabiting the desert who clip the hair on their temples; for all the nations are uncircumcised, and all the house of Israel are uncircumcised of heart."

9:25-26 This is a theological contrast between physical circumcision and spiritual circumcision. Circumcision was an outward sign of the covenant between YHWH and Abraham (cf. Gen. 17:10). All of the surrounding nations practiced circumcision, but not for the same spiritual purposes as Israel. The only uncircumcised people in the Ancient Near East that we know of were the Philistines, a group of mercenaries from Aegean Islands who invaded Palestine around the middle of the twelfth century b.c. But, although circumcision was meant to be a sign of the covenant, what God really wanted was an inner attitude of love for Him, as well as the outward covenant stipulations. This is why the Bible repeatedly speaks of different parts of the body being circumcised: (1) the ears, Jer. 6:10; (2) the lips, Exod. 6:12,30; and (3) the heart, Lev. 26:41; Deut. 10:16; 30:6; Jer. 4:4; Ezek. 44:7,9. This same radical truth is reflected in the NT in Rom. 2:28,29! As temple ritual and liturgy without faith offered no hope, so too, family liturgy and ritual without faith offered no hope (i.e., chapter 7)!

9:26 "who clip the hair on their temples" There have been two basic interpretations of this Hebrew phrase. The NASB, REV, and NJB interpret this as an idolatrous act reflected in Lev. 19:27; Jer. 25:33; 49:32. It may relate to mourning for the dead (cf. Deut. 14:1) or a part of the idolatrous worship of the foreign gods (cf. Herodotus 111,8).

The other interpretation is found in the NKJV, NIV, and REB, which translate this as a metaphor for the universal judgment of God (i.e., NKJV, "and all who are in the farthest corners, who dwell in the wilderness").

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

(The parentheses represent poetic literary units)

NASB	NKJV	NRSV	TEV	NJB
A Satire On Idolatry	Idols and the True God		Idolatry and True Worship	Idols and the True God
10:1-5 (1-5)	10:1-5 (1-5)	10:1-5 (2-5)	10:1-5 (2-5)	10:1-5 (2-5)
10:6-10 (6-10)	10:6-10 (6-10)	10:6-10 (6-10)	10:6-10 (6-10)	10:6-10 (6-10)
10:11	10:11	10:11	10:11	10:11
			A Hymn of Praise to God
10:12-16 (12-16)	10:12-16 (12-13) (14-16)	10:12-16 (12-16)	10:12-16 (12-16)	10:12-16 (12-16)
	The Coming Captivity of Judah		The Coming Exile	Panic in the Country
10:17-18 (17-18)	10:17-18 (17-18)	10:17-21 (17-21)	10:17-20 (19-20)	10:17-24 (17-24)
10:19-22 (19-22)	10:19-20 (19-20)
	10:21-22 (21-22)		10:21-22 (21-22)
		10:22 (22)
10:23-25 (23-25)	10:23-25 (23-25)	10:23-24 (23-24)	10:23-25 (23-25)
		10:25 (25)		10:25 (25)

READING CYCLE THREE (see introductory section)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. There is a literary unit from chapters 7 through 10 which deals with Judah's sin and YHWH's judgment.

 

B. The poems of Jeremiah are arranged, not by date, but by

1. word plays

2. themes

 

C. This chapter has many similarities with both Deuteronomy and Isaiah. Two examples:

1. the rare word (BDB 903 I), "cucumber field," v. 5 (cf. Isa. 1:8)

2. the phrase, "none is like You," v. 6 reflects Deut. 33:26 (see Special Topic at 1:5)

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 10:1-5
¹Hear the word which the Lord speaks to you, O house of Israel.
²Thus says the Lord,
"Do not learn the way of the nations,
And do not be terrified by the signs of the heavens
Although the nations are terrified by them;
³For the customs of the peoples are delusion;
Because it is wood cut from the forest,
The work of the hands of a craftsman with a cutting tool.
⁴They decorate it with silver and with gold;
They fasten it with nails and with hammers
So that it will not totter.
⁵Like a scarecrow in a cucumber field are they,
And they cannot speak;
They must be carried,
Because they cannot walk!
Do not fear them,
For they can do no harm,
Nor can they do any good."

10:1 "Hear the word" this is the Hebrew word Shema (BDB 1033, KB 1570, Qal imperative), which means "to hear so as to do." It is a recurrent demand in Jeremiah (cf. 2:4; 5:21; 6:19; 7:2,23; 10:1; 11:2,4,6; 13:15; 17:20; 19:3; 21:11; 22:2; 31:10; 38:20; 42:15; 44:24,26; 49:20; 50:45). YHWH is communicating; His people are not listening and obeying!

▣ "house of Israel" The title "Israel" in Jeremiah is so confusing because it is used in several senses. See Special Topic at 2:3.

10:2 "Do not learn the way of the nations" Chapter 10 addresses the folly of idolatry. It reflects the metaphors and sarcasm of Isaiah (cf. Isa. 2:20; 31:7; 40:18-20; 41:7; 44:9-20; 45:16; 46:5-7). God had given them the way in which they should walk (cf. Lev. 18:3; Deut. 12:30), but they chose the way (i.e., lifestyle) of idolatry. This is even reflected in v. 2 by a seeming allusion to the Babylonian astral deities (i.e., "signs of the heavens," cf. Isa. 47:13).

There are two Qal imperfects used in a jussive sense (negated).

1. learn - BDB 540, KB 531

2. be terrified - BDB 369, KB 365

The pagan nations, without a knowledge of YHWH, were terrified (BDB 369, KB 365, Qal imperfect) by the astrologers (cf. Isa. 47:12-14). Superstitions are powerful instruments in the hand of Satan to frighten, intimidate, and control humans!

10:3 "delusion" This is the term "nothingness" or "vanity" (BDB 210, KB 236, cf. 2:5; 14:22; II Kgs. 17:15). It is quite often used to describe the idols (cf. Deut. 32:21), which were nonentities made by human hands. They had no power to act, in contradistinction to YHWH who acts for His people! Idols cannot hear, see, or act, but they are used by Satan to trick humans from knowing and following the only true God and His Messiah (cf. Eph. 6:10-18).

SPECIAL TOPIC: SATAN

10:5 "Like a scarecrow in a cucumber field" This is an allusion to idols described as scarecrows. Some translate this as "upright as a palm tree" (NKJV, Peshitta). The LXX omits it.

▣ "They must be carried" This is an infinitive absolute and an imperfect verb from the same root (BDB 669, KB 724) used for intensity.

▣ "Do not fear them" This is a Qal imperfect (BDB 431, KB 432) used in a jussive sense. Fear can be paralyzing!

Notice those who know YHWH should not fear because the idols

1. cannot harm you

2. cannot do you good

They are non-existent (cf. Isa. 41:23-24). Fear YHWH (cf. v. 7)!

NASB (UPDATED) TEXT: 10:6-10
⁶There is none like You, O Lord;
You are great, and great is Your name in might.
⁷Who would not fear You, O King of the nations?
Indeed it is Your due!
For among all the wise men of the nations
And in all their kingdoms,
There is none like You.
⁸But they are altogether stupid and foolish
In their discipline of delusion-their idol is wood!
⁹Beaten silver is brought from Tarshish,
And gold from Uphaz,
The work of a craftsman and of the hands of a goldsmith;
Violet and purple are their clothing;
They are all the work of skilled men.
¹⁰But the Lord is the true God;
He is the living God and the everlasting King.
At His wrath the earth quakes,
And the nations cannot endure His indignation.

10:6 "There is none like You" This is an emphasis on the uniqueness of YHWH. It is an affirmation of monotheism (see Special Topic at 1:5). There was only one God (cf. v. 10). The Septuagint omits vv. 6-8 and 10. This omission is also in the Dead Sea Scroll manuscripts.

▣ "You are great, and great is Your name" "Great" (BDB 162) is used often in Deuteronomy of YHWH (cf. Deut. 3:24; 5:24; 9:26; 11:2; 32:3). Jeremiah often uses the phrasing and terminology of Deuteronomy.

10:7 "King of the nations" YHWH is not just the God of Abraham's seed but the God of creation (see Special Topic at 1:5)! He is the only true God (cf. v. 10)!

This emphasis on YHWH as the only true God is difficult to communicate to a post-modern worldview which depreciates absolutes. Yet, this is the question! It is true or it is false. The biblical worldview rests on this basic affirmation.

10:8 This verse is very difficult to translate, but it seems that the Hebrew is referring to the fact that the Israelites were getting their information and knowledge from a dead stump.

10:9 "Tarshish" This was a city in the far west, possibly Spain or Sardinia. Some say it is just a mythological place to describe something far, far away (cf. the book of Jonah and Ezek. 27:12).

▣ "And gold from Uphaz" "Uphaz" (מאופז, BDB 20) is found only here and in Dan. 10:5 as a place name. From I Kgs. 9:28 a place called "Ophir" (פאופיר, BDB 20, cf. Isa. 13:12) has "gold" (cf. Targums, Peshitta, REB). It possibly means "pure" or "fine" gold, thereby functioning as an adjective.

▣ "Violet and purple are their clothing" These were very expensive dyes in the ancient world, originally coming from Phoenicia. It is simply a way of asserting that no matter how richly or royally they robed their idols, they were still just human-made, inanimate objects!

▣ "They are all the work of skilled men" The NET Bible (p. 1316, #17) points out the contrast between

1. the wise men of the nations

2. the skilled craftsmen

Both use the same root (BDB 314). These idol makers are skillful craftsmen, but they are not wise. True wisdom cannot worship a man-made idol!

10:10 "the Lord is the true God" The Hebrew word (BDB 54) for truth emphasizes trustworthiness and dependability. See Special Topic at 3:12.

▣ "the living God" This seems to reflect the covenant name for God, YHWH, which is from the Hebrew verb "to be" (cf. Exod. 3:14). See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

▣ Notice the ways YHWH is characterized.

1. there is none like You, vv. 6,7

2. You are great, v. 6

3. King of the nations, v. 7

4. the true God, v. 10

5. the living God, v. 10

6. the everlasting King, v. 10 (cf. #3)

7. the creator, vv. 12-13

8. the Maker of all is He, v. 16

9. the captain of the armies of heaven (i.e., Lord of hosts), v. 16

YHWH is the God who creates, hears, sees, and acts. The idols are non-existent. They cannot move, hear, see, or act. They will be destroyed! YHWH is the true, real, live, eternal One! (see SPECIAL TOPIC: MONOTHEISM at 1:5).

NASB (UPDATED) TEXT: 10:11
¹¹Thus you shall say to them, "The gods that did not make the heavens and the earth will perish from the earth and from under the heavens."

10:11 This verse is in Aramaic. It is the only verse in Jeremiah in Aramaic (also note Ezra 4:8-6:18; 7:12-26; Dan. 2:4-7:28). Why one Aramaic verse should appear in the midst of a Hebrew book is uncertain. Some of the theories are:

1. The rabbis say that it was part of a letter sent to King Jehoiachin in captivity in Babylon.

2. It was an anti-polytheistic proverb.

3. It was an exorcism formula.

4. It was a marginal note, later inserted into the text (TEV, NEB).

 

NASB (UPDATED) TEXT: 10:12-16
¹²It is He who made the earth by His power,
Who established the world by His wisdom;
And by His understanding He has stretched out the heavens.
¹³When He utters His voice, there is a tumult of waters in the heavens,
And He causes the clouds to ascend from the end of the earth;
He makes lightning for the rain,
And brings out the wind from His storehouses.
 ¹⁴Every man is stupid, devoid of knowledge;
Every goldsmith is put to shame by his idols;
  For his molten images are deceitful,
And there is no breath in them.
¹⁵They are worthless, a work of mockery;
In the time of their punishment they will perish.
¹⁶The portion of Jacob is not like these;
For the Maker of all is He,
And Israel is the tribe of His inheritance;
The Lord of hosts is His name.

10:12-16 This is a passage about God as creator. In this passage it is He who gives and controls water, which was a very important theological issue in the agricultural Ancient Near East. Water was part of the Babylonian creation myth and the Canaanite creation myth. The Canaanite god, Ba'al, was supposedly the storm god that provided water (i.e., life). Contrary to both of these myths, YHWH is the creator, sustainer, and provider of rain and water.

10:12 "It is He who made the earth by His power,

Who established the world by His wisdom" This is an emphasis on God as creator (cf. v. 16). Verses 12-16 are repeated in Jer. 51:15-19. The theological assertion that YHWH established the world by "wisdom" comes from Pro. 8:22-31. This is the OT background for John 1:1-14.

10:14-15 These verses continue the ridicule of idols (cf. vv. 3-5). The term "breath" is a play on the term for spirit (cf. Ezekiel 37).

SPECIAL TOPIC: SPIRIT IN THE BIBLE

10:16 "The portion of Jacob is not like these" This refers to the God of Jacob (cf. Ps. 73:26). Jacob's name was changed to Israel (cf. Gen. 32:28).

▣ "Israel is the tribe of His inheritance" The KJV has "the rod of His inheritance." This refers to the rod as a means of measurement or a standard. However, most English translations follow NASB.

NASB (UPDATED) TEXT: 10:17-18
¹⁷Pick up your bundle from the ground,
You who dwell under siege!
¹⁸For thus says the Lord,
"Behold, I am slinging out the inhabitants of the land
At this time,
And will cause them distress,
That they may be found."

10:17-18 This strophe starts with an imperative, "pick up your bundle" (BDB 62, KB 72, Qal imperative) which denotes the imminence of the Babylonian exile. It shows that the Israeli people would go into exile with only that which they could carry; that God is the One who pronounced this judgment because of their sin, not because Marduk was a greater and stronger deity!

10:18 The last line has several translation options.

1. NASB - "that they may be found"

2. MT, NKJV - "that they may find it so" (from אצמ, BDB 592)

3. NRSV, Peshitta - "that they may find me!"

4. TEV- "until not one is left"

5. NJB, JPSOA,

NET Bible - "that they shall feel it"

6. LXX- "that your plague may be discovered"

7. REB, NEB - "squeeze them dry" (from מצה, BDB 594)

8. NIV - "that they may be captured" 

Apparently the line refers to the fact that none shall escape capture and exile. Context and word root are the two most helpful ways to determine meaning in poetry.

NASB (UPDATED) TEXT: 10:19-22
¹⁹Woe is me, because of my injury!
My wound is incurable.
But I said, "Truly this is a sickness,
And I must bear it."
²⁰My tent is destroyed,
And all my ropes are broken;
My sons have gone from me and are no more.
There is no one to stretch out my tent again
Or to set up my curtains.
²¹For the shepherds have become stupid
And have not sought the Lord;
Therefore they have not prospered,
And all their flock is scattered.
²²The sound of a report! Behold, it comes-
A great commotion out of the land of the north-
To make the cities of Judah
A desolation, a haunt of jackals.

10:19-22 This strophe of lament is similar to Jer. 8:18-22. It seems to reflect the heart of God through the words of Jeremiah. However, the nation is personified. The land suffers from mankind's sin (cf. Deuteronomy 27-28; Rom. 8:18-22). There is a series of nomadic metaphors here, particularly related to the "tent" and "flocks."

10:19 Jeremiah uses sickness or wounds as a metaphor for sin (cf. 30:17), as does Isaiah 1:5-6; 53:5; Ps. 103:3 (note the synonymous parallelism). These verses cannot be used as a promise of physical healing.

SPECIAL TOPIC: IS HEALING GOD'S PLAN FOR EVERY AGE?

▣ The last line of v. 19 can have several translation options (i.e., different vowels).

1. NASB, NKJV,

NJV, JPSOA - "I must bear it"

2. NRSV- "If this is the worst, I can bear it"

3. TEV- "we thought this was something we could endure!"

Number 1 is the people's resignation of Divine judgment. Number 2 is a belittling of the judgment. I think #1 fits the context best.

10:21 "shepherds" This (BDB 944 I) refers to spiritual leaders (cf. 2:8,16; 3:15; 6:3; 12:10; 22:22; 23:1,2,4; 25:34-36; 50:6; 51:23; Ezek. 34:3).

10:22 "A great commotion out of the land of the north" This refers to the coming exile. The north was an idiom for invasion since this was the only route that invaders from the Fertile Crescent (i.e., Mesopotamia) could take because of the desert directly to the east of Palestine.

NASB (UPDATED) TEXT: 10:23-25
²³I know, O Lord, that a man's way is not in himself,
Nor is it in a man who walks to direct his steps.
²⁴Correct me, O Lord, but with justice;
Not with Your anger, or You will bring me to nothing.
²⁵Pour out Your wrath on the nations that do not know You
And on the families that do not call Your name;
For they have devoured Jacob;
They have devoured him and consumed him
And have laid waste his habitation.

10:23-25 This is a closing prayer for mercy as the prophet speaks on behalf of the people. See Special Topic at 7:16.

10:23 "a man's way is not in himself;

Nor is it in a man who walks to direct his steps" This is an affirmation of the truth that God is in control of all things. Humans must trust in Him (cf. Pro. 3:5,6; Ps. 37:23; 66:8,9).

10:24 "Correct me, O Lord" This is a Piel imperative (BDB 415, KB 418, cf. 2:19). It is the emphasis on God as parent (cf. Pro. 3:12; Ps. 103:6-14; Heb. 12:5-13). God is a disciplining parent; He disciplines for the purpose of maturity in righteousness.

10:25 The prophet's prayer to God continues and pleads that He will judge (lit. "pour out," BDB 1049, KB 1629, Qal imperative) the nations which He used to judge His people (cf. Ps. 79:6-7). The ultimate goal of creation is to know YHWH and have a world that reflects His character.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What metaphor or analogy does Jeremiah use in chapter 8 to describe Judah's reluctance to repent?

2. Why are the graves opened in chapter 8?

3. Who are the scribes in chapter 8?

4. Who is speaking in 8:18-9:16?

5. List the judgments that God will send on Judah in chapter 9.

6. Describe Jeremiah's understanding of circumcision and its purpose.

7. List the reasons for the futility of idolatry found in chapter 10.

8. List the attributes of YHWH in chapter 10.

9. Why did God allow His people to be exiled!

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

(The parentheses represent poetic literary units)

NASB	NKJV	NRSV	TEV	NJB
The Broken Covenant	The Broken Covenant	Jeremiah and Observance of the Covenant	Jeremiah and the Covenant	Jeremiah and the Covenant
11:1-8	11:1-5	11:1-8	11:1-5	11:1-5
	11:6-8		11:6-8	11:6-8
11:9-13	11:9-10	11:9-12	11:9-14	11:9-13
	11:11-13
		11:13 (13)
11:14-17 (15-16)	11:14-17 (15-16)	11:14		11:14-17
		Rebuke to the Frequenters of the Temple
		11:15-16 (15-16)	11:15-16
		11:17	11:17
Plots Against Jeremiah	Jeremiah's Life Threatened	Jeremiah Persecuted at Anathoth	A Plot Against Jeremiah's Life	Jeremiah's First Personal Lament. A Plot Against the Life of Jeremiah (11:18-12:6)
11:18-20 (18-20)	11:18-20 (20)	11:18-19	11:18-19	11:18-20 (18-20)
		11:20 (20)	11:20
11:21-23	11:21-23	11:21-23	11:21-23	11:21-23

READING CYCLE THREE (see introductory section)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. Chapters 11-13 are about the Mosaic covenant (see Special Topic at 3:7), which Josiah took seriously, as did the prophets (see Special Topic at 1:4), but the people did not (cf. vv. 7-8)!

 

B. This discussion of "the covenant" has words and phrasing taken from Deuteronomy.

 

C. The first of several very frank discussions between YHWH and Jeremiah, called "Jeremiah's Confessions," occurs in this literary unit (cf. 11:18-12:6; 15:10-21; 17:14-18; 18:18-23; 20:7-18).

Jeremiah felt comfortable being transparent in his conversations with YHWH.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 11:1-5
¹The word which came to Jeremiah from the Lord, saying, ²"Hear the words of this covenant, and speak to the men of Judah and to the inhabitants of Jerusalem; ³and say to them, 'Thus says the Lord, the God of Israel, "Cursed is the man who does not heed the words of this covenant ⁴which I commanded your forefathers in the day that I brought them out of the land of Egypt, from the iron furnace, saying, 'Listen to My voice, and do according to all which I command you; so you shall be My people, and I will be your God,' ⁵in order to confirm the oath which I swore to your forefathers, to give them a land flowing with milk and honey, as it is this day."'" Then I said, "Amen, O Lord."

11:2 "Hear the words" This is a Qal imperative which so often introduces a new poem/thought in Jeremiah (see note at 10:1).
▣ "of this covenant" Chapters 11-13 are unified by the term covenant (BDB 260, see Special Topic at 3:7). This covenant, in context, seems to relate to God's revelation to Moses on Mt. Sinai (cf. Exodus 19-24; Deuteronomy 5). God approached several of the early personages with promises and stipulations (i.e., Noah, Gen. 6:18; Abraham, Genesis 12,15,18). These covenants basically involve stipulations with benefits and warnings/cursings for non-performance (i.e., Leviticus 26; Deuteronomy 27-29). They exactly follow the Hittite Suzerian Treaty formulas of the second millennium b.c.

SPECIAL TOPIC: HITTITE (SUZERIAN) TREATIES

11:3 "cursed" In Deuteronomy 27 and 28 Moses lays out the benefits and judgments connected with following God. When Joshua entered the Promised Land, he confirmed this covenant with the people (cf. Josh. 8:30-35). There are consequences to disobedience (i.e., Deut. 27:15-26; 28:15-19).

11:4 "the day that I brought them out of the land of Egypt" It needs to be remembered that God dealt with the Israelites in grace (cf. Gen. 6:1-22; 15:12-21) before He dealt with them in law (cf. Exodus 19-24). The Law was YHWH's way to assure a people who reflected His character to a fallen world!

▣ "from the iron furnace" This (BDB 468 construct 137) is from the mining industry, a phrase that speaks of processing metal. It is used metaphorically for "hard labor" (cf. Isa. 48:10; Deut. 4:20).

▣ "Listen" See note at v. 2. It is important to remember that God's covenant is both conditional and unconditional. It is conditional on mankind's faith response (cf. 31:32), but unconditional on God's promise (cf. 24:4-7). It is important not only to hear (Qal imperative, cf. v. 2) the Word of God (Exod. 24:3-8), but to act on the Word of God (cf. James 2:14-20).

▣ "so you shall be My people, and I will be your God" This is covenant language. Notice that it is based on Israel's obedience; no obedience - no covenant!

This is why a New Covenant (31:31-34; Ezek. 36:22-38) was needed. Fallen mankind, even covenant mankind, could not keep God's laws (cf. Galatians 3).

11:5 "the oath which I swore to your forefathers" This seems to refer to YHWH's call to Abram in Gen. 12:1-3.

▣ "a land flowing with milk and honey" This phrase was a technical name for the land of Palestine in Canaanite, Egyptian, Assyrian, and Babylonian documents (cf. Exod. 3:8,17; Deut. 6:3; 11:9; 26:9,15; 27:3; 31:20).

▣ "as it is this day" This is a combination of BDB 398 and 260, which is used often especially in Deuteronomy (cf. 2:30; 4:20,38; 5:24; 10:8; 11:4; 27:9; 29:27), but is also found several times in

1. Joshua - 7:25,26; 14:14; 23:8

2. Judges - 9:19; 10:15; 12:3; 15:19

3. I Samuel - 14:45; 22:8,13; 24:19; 25:32; 26:21; 27:6; 28:18; 29:3,6,8

4. II Samuel - 16:12; 18:20

5. I Kings - 2:26; 3:2; 8:8,24

Jeremiah, who had access to previous OT books, did not get it uniquely from Deuteronomy, which many modern scholars assume was written in Josiah's day.

SPECIAL TOPIC: PENTATEUCH SOURCE CRITICISM (J,E,D,P)

▣ "Amen" This is the Hebrew term for "faith" (cf. Hab. 2:4 and Special Topic at 3:12). It comes from the root "to be firm" or "to be sure." Its basic affirmation is "faithfulness" or "trustworthiness." Here and in 28:6 it is used in the sense of a verbal agreement, as we use today.

NASB (UPDATED) TEXT: 11:6-8
⁶And the Lord said to me, "Proclaim all these words in the cities of Judah and in the streets of Jerusalem, saying, 'Hear the words of this covenant and do them. ⁷For I solemnly warned your fathers in the day that I brought them up from the land of Egypt, even to this day, warning persistently, saying, "Listen to My voice." ⁸Yet they did not obey or incline their ear, but walked, each one, in the stubbornness of his evil heart; therefore I brought on them all the words of this covenant, which I commanded them to do, but they did not.'"

11:6 This verse may imply an itinerant ministry. There is much about the lives of OT characters that is unknown. The verb "proclaim" is a Qal imperative (BDB 894, KB 1128, cf. 2:2; 3:12; 7:2; 19:2, same verb but Qal perfect).

11:7-8 These verses are omitted in the LXX (except for "And they did not obey," v. 8). They are theologically similar to 7:24-26. Basically they are Judah's response to YHWH's message through Jeremiah.

11:7 "I solemnly warned. . .warning persistently" This first phrase is an infinitive absolute and a perfect verb of the same root (BDB 729, KB 795), which was a grammatical way to show intensity. The second phrase is literally "rising early and warning," both Hiphil infinitive absolutes.

YHWH repeatedly warned His covenant people by revelations through Moses during the exodus and wilderness wandering period. YHWH manifested His personal presence then by

1. the Shekinah cloud

2. providing water

3. providing food

4. clothes

a. did not wear out

b. grew with the children

5. revelations at the tabernacle to Moses

 

▣ "Listen to My voice" See note at v. 2. "Voice" would be metaphorical for all of YHWH's revelations (see above).

11:8 This verse describes the covenant people's response to YHWH's revelation.

1. they did not obey - BDB 1033, KB 1570, Qal perfect (cf. 7:24; 9:13)

2. they did not incline their ear - BDB 639, KB 692, Hiphil perfect (cf. 35:15)

3. they walked, every one, in the stubbornness of their evil heart (cf. 3:17; 7:24; 9:14; 13:10; 16:12; 18:12; 23:17)

YHWH's response was

1. to bring the stated curses among them (cf. Leviticus 26; Deuteronomy 27-29)

2. even the curses did not affect their behavior

It must be remembered that biblical faith is not simply cognitive or a crisis experience, but a aily relationship with God through faith and repentance!

▣ "in the stubbornness of their evil heart" God possibly chose Israel because of their rebellious tendencies (cf. Deut. 9:6,7,13,24; 10:16; 31:27) so that the truth of His gracious and patient character (cf. Exod. 34:6-7; Num. 14:18; Deut. 4:31; Neh. 9:17; Ps. 86:15; 103:8-18; 145:8-13) might shine all the brighter!

NASB (UPDATED) TEXT: 11:9-13
⁹Then the Lord said to me, "A conspiracy has been found among the men of Judah and among the inhabitants of Jerusalem. ¹⁰They have turned back to the iniquities of their ancestors who refused to hear My words, and they have gone after other gods to serve them; the house of Israel and the house of Judah have broken My covenant which I made with their fathers." ¹¹Therefore thus says the Lord , "Behold I am bringing disaster on them which they will not be able to escape; though they will cry to Me, yet I will not listen to them. ¹²Then the cities of Judah and the inhabitants of Jerusalem will go and cry to the gods to whom they burn incense, but they surely will not save them in the time of their disaster. ¹³For your gods are as many as your cities, O Judah; and as many as the streets of Jerusalem are the altars you have set up to the shameful thing, altars to burn incense to Baal.

11:9

NASB, NKJV,
NRSV, NJB"A conspiracy"
TEV"plotting against"
LXX"a bond of union"
NET Bible"plotted rebellion"

The Hebrew verb (BDB 905) denotes a "planning together" or "binding" of men to do harm (used often in Kings and Chronicles). It is found only here in Jeremiah. What is shocking is that it was the inhabitants of Judah and Jerusalem against YHWH.

11:10 "They have turned back to the iniquities of their ancestors" The current generation refused to acknowledge the sin and rebellion of their ancestors. They themselves became covenant breakers and idolaters just as their ancestors had (cf. Exod. 20:5). Consequences of sin move through time!

▣ "the house of Israel and the house of Judah" The Jewish united monarchy (Saul, David, Solomon) split in 922 b.c. over the issue of taxation and forced labor between Solomon's son Rehoboam and the Ephraimatic leader Jeroboam. From this point on the Northern Ten Tribes are know as Israel (collective term), Ephraim (the largest tribe), or Samaria (the capital city).

▣ "have broken My covenant" The verb is a Hiphil perfect (BDB 830 I, KB 974), which denotes an intensified, settled condition!

What a shocking phrase. The covenants with the Patriarchs were conditional. Successive generations violated it (the perfect denotes a settled condition). It had stated consequences (cf. Leviticus 26; Deuteronomy 27-29). YHWH abrogated the covenant and Jeremiah states clearly in 31:31-34 that a "new" covenant was necessary, one not based on human performance which, because of the Fall (Genesis 3), was impossible. Therefore, God Himself would act redemptively on their behalf (cf. Ezek. 36:22-38). The "new covenant" of Jeremiah is the gospel of Jesus Christ (cf. Rom. 3:21-31; Galatians 3; and the book of Hebrews).

11:11 The covenant curses come to fruition (cf. 6:19).

▣ "though they will cry to Me, yet I will not listen to them" What a shocking phrase! God pleaded again and again with them and they would not listen. Even now, their cry to Him is from the fear of consequences, not true repentance! The covenant is broken! YHWH will not respond (cf. v. 11; 7:16).

11:12 "will go and cry to the gods to whom they burn incense" The lifeless idols cannot hear, see, or save!

▣ "they surely will not save them" This is an infinitive absolute and an imperfect verb from the same root (BDB 446, KB 448), which shows intensity. There is no possible deliverance from "non-existent" gods made with human hands!

11:13 "For your gods are as many as your cities, O Judah" Every city had their own Ba'al/Asherah worship site (cf. 2:28, see Special Topic at 2:20).

▣ "the shameful thing" The Hebrews often took the vowels from the Hebrew word "shame" and combined them with the names of foreign deities (i.e., Ishbosheth = "man of shame," cf. II Sam. 2:8, instead of Eshbaal, I Chr. 8:33). This was done to ridicule the idols. The term "shame" (BDB 102) became a word for the fertility worship of Ba'al and Asherah of the Canaanite pantheon (see W. F. Albright, Archaeology and the Religion of Israel).

NASB (UPDATED) TEXT: 11:14-17
¹⁴"Therefore do not pray for this people, nor lift up a cry or prayer for them; for I will not listen when they call to Me because of their disaster.
¹⁵"What right has My beloved in My house
When she has done many vile deeds?
Can the sacrificial flesh take away from you your disaster,
So that you can rejoice?"
¹⁶The Lord called your name,
"A green olive tree, beautiful in fruit and form";
With the noise of a great tumult
He has kindled fire on it,
  And its branches are worthless.
¹⁷The Lord of hosts, who planted you, has pronounced evil against you because of the evil of the house of Israel and of the house of Judah, which they have done to provoke Me by offering up sacrifices to Baal.

11:14 "do not pray for this people" The first two verbs are imperfects used in a jussive sense. The time for intercession had passed (cf. v. 11; 7:16; 14:11). God had set his mind on judgment (cf. Exod. 32:10). It was an act of parental love (cf. Heb. 12:5-11). His people were so sick with sin only radical surgery could help!

A book that has helped me interpret prophecy in light of the original author's intent is by D. Brent Sandy, Plowshares and Pruning Hooks. This is especially true of chapter 4, "How does the Language of Destruction and Blessing Work?" (pp. 73-102). Moderns do not understand ancient eastern ways of imagery. We tend to make everything literal, which is a disaster when interpreting prophetic poetry.

11:15-16 These two verses are poetry. God's people are spoken of in the metaphor of an unfaithful wife, as in the book of Hosea (chapters 1-3). This shows the intimate interpersonal family relationship that was desired between God and His people (cf. 2:2).

11:15 "Can the sacrificial flesh take away from you your disaster" The LXX's understanding of this difficult Hebrew text is that Judah was depending on the ritual of her sacrificial cultus instead of a personal relationship with God. Most modern English translations follow the LXX and see it as relating to Jeremiah's temple sermon in chapter 7.

The MT seems to imply that the people were (1) taking the sacrificial meat home to eat or (2) eating it at the temple but planning their evil deeds of Ba'al worship activities. In Moses' writings this was the privilege of the priests only, except for the peace offering. This showed the people's total disregard for YHWH and His word!

The Expositors Bible Commentary, vol. 6, p. 455, offers a list of the textual problems.

1. a masculine plural adjective modifying a feminine noun

2. a singular noun construct followed by a plural verb

3. MT punctuation that does not make sense

4. an archaic ending to one of the nouns

5. an adverb before the last verb with an unusual meaning

 

SPECIAL TOPIC: Sacrifices in Mesopotamia and Israel and Their Significance

11:16 "A green olive tree" There are two major agricultural symbols used for the nation from Abraham's seed in the OT: (1) an olive tree (cf. Ps. 52:8; Hosea 14:6; Rom. 11:17-24) and (2) a grapevine (i.e., Isaiah 5).

NASB, LXX "its branches are worthless"
NKJV, NRSV,
JPSOA"it branches are broken"
TEV"break its branches"
NJB, REB"its branches will be consumed"

There are three possible verbs.

1. רעע - BDB 949, KB 1270, meaning "to break," cf. 15:12 (alternate form הער, KB 1264)

2. רעה - BDB 94, KB 1262, meaning "that which is harmful or useless" (LXX, see Benjamin Davidson, Analytical Hebrew and Chaldee Lexicon, p. DCLXXXVI, IV)

3. בער - BDB 128, KB 145, meaning "to kindle"

The judgment of YHWH (i.e., fire, BDB 77, or possibly lightning) has destroyed the fruitful olive tree (i.e., Judah).

11:17 "The Lord of hosts, who planted you" Here again the people are described in agricultural terms as an olive tree or vineyard (cf. 2:21; Exod. 15:17; Ps. 44:2; 80:8; Isa. 5:2). YHWH is their source and life.

▣ "to provoke Me" This verbal (BDB 494, KB 491, Hiphil infinitive construct) is used often in connection with idolatry (cf. 25:6,7; 32:30; 44:3,8; Deut. 4:25; 9:18; 31:29; 32:16; I Kgs. 16:7; II Kgs. 17:15-17; 21:6).

▣ "by offering up sacrifices to Baal" See 7:9; 11:13; and 32:29; also see Special Topic: Fertility Worship of the ANE at 2:20.

NASB (UPDATED) TEXT: 11:18-20
¹⁸Moreover, the Lord made it known to me and I knew it;
Then You showed me their deeds.
¹⁹But I was like a gentle lamb led to the slaughter;
And I did not know that they had devised plots against me, saying,
"Let us destroy the tree with its fruit,
And let us cut him off from the land of the living,
That his name be remembered no more."
²⁰But, O Lord of hosts, who judges righteously,
Who tries the feelings and the heart,
Let me see Your vengeance on them,
For to You have I committed my cause.

11:18-12:4 This is the first of several intimate conversations between YHWH and Jeremiah known as "Jeremiah's Confessions" (cf. 11:18-12:6; 15:10-21; 17:14-18; 18:18-23; 20:7-18). Verses 18-20 and 12:1-4 are poems. This first one deals with the plot from Jeremiah's own kindred in Anathoth to take his life.

11:19 Jeremiah expresses his surprise at the divine information he received (v. 18). He was shocked at the intensity of the plot, because he was innocent (i.e., line 1, cf. Isa. 53:7).

Lines 3 and 4 are cohortatives.

1. let us destroy the tree with its fruit - BDB 1007, KB 1469, Hiphil cohortative

2. let us cut him off from the land of the living - BDB 503, KB 500, Qal imperfect used in a cohortative sense

In v. 20, line 3, Jeremiah uses a cohortative directed at those who plotted his death - "let me see Your vengeance on them," BDB 906, KB 1157, Qal imperfect used in a cohortative sense.

Just an added note about "with its fruit" (#1 above). This word (בלחמו, BDB 536) usually means "bread" or possibly "food." REB translated it as "sap," which is a revocalization. TEV has "while it is still healthy," and NRSV has "in its strength" בלחו). The UBS Text Project, p. 211, gives "bread/fruit" an A rating.

▣ The last two lines of v. 19 are parallel. The same thought is expressed in two images.

1. "cut off" - BDB 503, KB 500, Qal imperfect used in a cohortative sense; this verb is used in two ways

a. cut down a tree

b. cut off a piece of something, here, "the land of the living," cf. Ps. 52:5; Isa. 53:8

2. "name be remembered no more" - BDB 269, KB 269, Niphal imperfect , cf. Ps. 41:5; 83:4; 109:13

Both of these were metaphors for death.

11:20 "O Lord of hosts, who judges righteously" This section deals with the age-old question of why the righteous suffer and the wicked prosper (see John W. Wenham, The Goodness of God and The Enigma of Evil: Can We Believe in the Goodness of God). Jeremiah picks up on God as a righteous judge and in 12:1 he wants to plead his circumstances before Him. This is reminiscent of the book of Job, also note Ps. 37:73 and Hab: 1:2-4. It is always difficult to face and accept the unfairness of this fallen reality! But the problem is not YHWH but human rebellion (i.e., Genesis 3). This is not the world YHWH intended it to be!

▣ "Who tries the feelings and the heart" God does judge (verb, BDB 103, cf. 6:27) on the basis, not only of actions, but also motives (cf. 17:10; 20:12; Ps. 7:9; 17:3; 26:2; 66:10; 139:23).

The word "feelings" (lit. "reins") in the English text is basically the Hebrew word (BDB 480) for the lower viscera. The ancients believed that this was the area where the emotions and motives dwelt (cf. 12:2).

For "heart" see Special Topic at 4:19.

▣ "For to You have I committed my cause" The MT has the verb "uncovered" (BDB 162, cf. LXX), but most translations have "committed" (lit. "rolled upon," cf. Ps. 22:8), which is spelled very similarly.

NASB (UPDATED) TEXT: 11:21-23
²¹Therefore thus says the Lord concerning the men of Anathoth, who seek your life, saying, "Do not prophesy in the name of the Lord, so that you will not die at our hand"; ²²therefore, thus says the Lord of hosts, "Behold, I am about to punish them! The young men will die by the sword, their sons and daughters will die by famine; ²³and a remnant will not be left to them, for I will bring disaster on the men of Anathoth-the year of their punishment."

11:21-23 This is YHWH's response to Jeremiah's prayer of v. 20. Anathoth was Jeremiah's hometown (cf. 1:1). There has been much discussion in the commentaries if these threats were based on the ancient rivalry between the two priestly families of Zadok and Abiathar. This connection is not certain in the text, but was obviously an undercurrent. Zadok was the current ruling high priestly family and Abiathar had been exiled to Anathoth by Solomon (cf. I Kgs. 2:26-27).

11:22 "the sword. . .famine" In the ANE there was a triad of terms used by Jeremiah to describe coming disaster (cf. 14:12; 21:7,9; 24:10; 27:8,13; 29:17-18; 32:24,36; 34:17; 38:2; 42:17,22; 44:13).

1. the sword - invasion

2. famine - drought or siege  

3. pestilence - insects, sickness, or siege

 

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is a covenant?

2. Define the Hebrew word "Amen" in v. 5.

3. Who is Ba'al and how was he worshiped?

4. How is v. 15 related to the book of Hosea?

5. Why were the men of Anathoth trying to kill Jeremiah?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

(The parentheses represent poetic literary units)

NASB	NKJV	NRSV	TEV	NJB
Jeremiah's Prayer	Jeremiah's Question	The Prosperity of the Wicked	Jeremiah Questions the Lord	Jeremiah's First Personal Lament (11:18-12:6)
12:1-4 (1-4)	12:1-2 (1-2)	12:1-3 (1-3)	12:1-4 (1-4)	12:1-4 (1-4)
	12:3-4 (3-4)
		12:4a
	The Lord Answers Jeremiah	12:4b-5 (4b-5)
12:5-6 (5-6)	12:5-6 (5-6)		12:5-6 (5-6)	12:5-6 (5-6)
		12:6
God's Answer		Yahweh Laments His Ravaged Inheritance	The Lord's Sorrow Because of His People	God's Lament
12:7-13 (7-13)	12:7-9 (7-9)	12:7-13 (7-13)	12:7-13 (7-13)	12:7-13 (7-13)
	12:10-13 (10-13)	The Neighboring Peoples: Their Judgment and Salvation	The Lord's Promise to Israel's Neighbors	Judah's Neighbors
12:14-17	12:14-17	12:14-17	12:14-17	12:14-17

READING CYCLE THREE (see introductory section)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 12:1-4
¹Righteous are You, O Lord, that I would plead my case with You;
Indeed I would discuss matters of justice with You:
Why has the way of the wicked prospered?
Why are all those who deal in treachery at ease?
²You have planted them, they have also taken root;
They grow, they have even produced fruit.
You are near to their lips
But far from their mind.
³But You know me, O Lord;
You see me;
And You examine my heart's attitude toward You.
Drag them off like sheep for the slaughter
And set them apart for a day of carnage!
⁴How long is the land to mourn
And the vegetation of the countryside to wither?
For the wickedness of those who dwell in it,
Animals and birds have been snatched away,
Because men have said, "He will not see our latter ending."

12:1 "Righteous" See Special Topic at 4:2.

▣ "are You" YHWH is righteous which denotes His justice (see Special Topic at 4:2). This is one aspect of His character.

SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD

▣ "I would plead my case with You" This chapter has three poetic strophes. The first two (vv. 1-4; 5-6) are part of Jeremiah's first confession starting in 11:18. It is presented as a court case (as is chapter 2).

Jeremiah almost seems to border on blasphemy in his dialog with God, therefore, the two Jewish exegetists in the Middle Ages, Rashi and Kimchi, try to explain away Jeremiah's hard words. Rashi says that he asked God to know God's ways, while Kimchi says he asked because the prophet was confused. To me the depth of Jeremiah's emotions directed toward God are a sign of their deep interpersonal relationship. I believe God prefers our heartfelt thoughts to false piety!

▣ "Why has the way of the wicked prospered?

Why are all those who deal in treachery at ease" These are in a Hebrew synonymous parallel relationship (see Appendix One: Hebrew Poetry). This is a major theological question because it seems to be exactly opposite to the Mosaic Law and Psalm 1. Humans have always struggled with the unfairness of life (cf. Job. Psalm 73; Habakkuk; Mal. 3:13-15). Psalm 37:7-9 is a good summary of the Bible's advice in this area.

12:2 "You have planted them" YHWH created a nation out of the seed of Abraham (cf. Gen. 12:1-3; 15:12-21). He created/planted (cf. 11:17) them to be a light to the world, but they became evil and reflected the character of the fallen world instead of YHWH (cf Ezek. 36:22-38).

▣ "You are near to their lips

But far from their mind" They had religion but not relationship (cf. Isa. 29:13; Ezek. 33:30-33; Rom. 2:17-29; II Tim. 3:5).

12:4 "You know me, O Lord" The Hebrew word "to know" (see Special Topic at 1:5) emphasizes intimate personal relationship (cf. Gen. 4:1; Jer. 1:5). Jeremiah was confident that God knew his motives and his heart (cf. Ps. 139:1,23).

▣ "Drag them off" The last two lines of v. 2 have two parallel imperatives.

1. "drag them off" - BDB 683, KB 736, Hiphil imperative

2. "set them apart" (lit. "sanctify") - BDB 872, KB 1073, Hiphil imperative (see Special Topic at 2:3)

Both call on God (imperatives of request) to actively judge the wickedness of His own people (cf. Amos 3:2; I Pet. 4:17).

Jeremiah is much like David (i.e., some Psalms); he is very forceful in his request for vengeance.

▣ "How long is the land to mourn" Judah's wickedness causes the curses of Leviticus 26 and Deuteronomy 27-28 to fall on Palestine (cf. Hosea 4:1-3). The land of milk and honey has no produce nor flocks! This is exactly the opposite of what YHWH wanted to do!

The same question, "how long," was also asked by Isaiah in Isa. 6:11-13! Judgment is coming on God's covenant people.

The sin of Adam and Eve brought about the disruption of the normal cycles of nature (cf. Rom. 5:12-21; 8:18-25). This is not the world God intended it to be (see John W. Wenham, The Goodness of God and The Enigma of Evil: Can We Believe in the Goodness of God).

▣ "Because men have said, 'He will not see our latter ending'" This line can have two meanings.

1. the prophets are giving a false message of peace and prosperity (cf. 5:31)

2. the Judean people do not believe YHWH will act against them because of

a. Abrahamic covenant

b. the presence of the temple (cf. chapter 7)

There are two textual issues.

1. who does "he" refer to

a. Jeremiah - "he" (ambiguous)

b. God - LXX, NRSV, TEV, NJB, REB

2. how to translate the last words

a. our ways (ארחותנו) - LXX, NJB, REB

b. our latter end (אחריתנו) - MT, NASB, NKJV, JPSOA

3. our fate - NRSV (possibly #2)

The NET Bible (p. 1323) adds an interesting thought that this line may relate to Deut. 32:20.

NASB (UPDATED) TEXT: 12:5-6
⁵"If you have run with footmen and they have tired you out,
Then how can you compete with horses?
If you fall down in a land of peace,
How will you do in the thicket of the Jordan?
⁶For even your brothers and the household of your father,
Even they have dealt treacherously with you,
Even they have cried aloud after you.
Do not believe them, although they may say nice things to you."

12:5-6 God is telling Jeremiah (cf. TEV, JPSOA footnote), if you cannot handle the pressure from your hometown, how are you going to handle the pressure from Jerusalem? In reality, God is saying, Jeremiah, are you too impatient or too sensitive? If you think this is bad now, you have seen nothing yet! Problems cause us to depend on God-trials are for training (cf. Heb. 5:8)!

12:6

NASB"Even they have cried aloud after you"
NKJV"yes, they have called a multitude after you"
NRSV"they will pursue you in full cry"
TEV"they join in the attacks against you"
LXX"they too shouted; they were gathered behind you"
JPSOA"they cry after you as a mob"

The MT is ambiguous. The context suggests that after he preached, they (his hometown tribal friends and relatives) chased after him condemning him loudly.

▣ "Do not believe them" The verb (BDB 52, KB 63, see Special Topic at 3:12) is a Hiphil jussive. Be careful of the flattery of wicked people (cf. 9:8; Ps. 28:3; Pro. 26:23,25). Kind words often hide an agenda (cf. Ps. 12:6-8)! The self centeredness of the Fall is a perennial flower.

It seems that v. 6, lines 1-3, relates to negative things said and done against Jeremiah by his hometown. However, the last line deals with their flattery!

NASB (UPDATED) TEXT: 12:7-13
⁷"I have forsaken My house,
I have abandoned My inheritance;
I have given the beloved of My soul
Into the hand of her enemies.
⁸My inheritance has become to Me
Like a lion in the forest;
She has roared against Me;
Therefore I have come to hate her.
⁹Is My inheritance like a speckled bird of prey to Me?
Are the birds of prey against her on every side?
Go, gather all the beasts of the field,
Bring them to devour!
¹⁰Many shepherds have ruined My vineyard,
They have trampled down My field;
They have made My pleasant field
A desolate wilderness.
¹¹It has been made a desolation,
Desolate, it mourns before Me;
The whole land has been made desolate,
Because no man lays it to heart.
¹²On all the bare heights in the wilderness
Destroyers have come,
For a sword of the Lord is devouring
From one end of the land even to the other;
There is no peace for anyone.
¹³They have sown wheat and have reaped thorns,
They have strained themselves to no profit.
But be ashamed of your harvest
Because of the fierce anger of the Lord."

12:7-13 This is written in a characteristic poetic form which has three beats followed by two beats, denoting a funeral dirge or lament. The verbs, all mostly perfects, denote a completed action. YHWH's attitude is set on judgment because Judah's attitude is set on sin! In this section God is described as a broken-hearted husband (i.e., "I have come to hate her," v. 8). This is very similar to 8:18-9:16 and Hos. 11:8,9.

One wonders if vv. 7-8 are theologically related to vv. 5-6. As Jeremiah was painfully and loudly rejected by his own hometown, YHWH is rejected by His own. As Jeremiah's hometown "cries" against him, YHWH's people "roar" against Him. It is possible that v. 6, line 3, is a hunting metaphor, if so, then the animals searching prey in v. 9 are a literary parallel.

Notice the series of covenant terms used by God to describe Judah:

1. "My house" (cf. 11:15; Hosea 8:1; 9:15)

2. "My inheritance" (cf. vv. 7,8,9; 2:7; 50:11)

3. "Beloved of My soul" (cf. 11:15)

4. "My vineyard" (cf. Isaiah 5)

5. "My pleasant field" (cf. 3:19)

 

12:7 Notice the parallelism of. v. 7. YHWH has

1. forsaken - BDB 736, KB 806, Qal perfect

2. abandoned - BDB 643, KB 695, Qal perfect

3. given - BDB 678, KB 733, Qal perfect

His people into the hand (see Special Topic at 1:9) of foreign invaders!

12:8-9 YHWH has rejected them because

1. they became as a lion to Him, v. 8

2. they became as a bird of prey, v. 9

The result is that YHWH's love, mercy, and care have changed to "hate" (cf. Hos. 9:5; Amos 6:8; see Special Topic at 1:9).

12:9 "My inheritance like a speckled bird of prey to Me" The interpretive question is about the word "speckled" (BDB 840, KB 997), which is found only here. It can denote colored (BDB 840, cf. Jdgs. 5:30), therefore,

1. hyena

2. speckled bird of prey (NRSV, NKJV)

JPSOA translates the phrase as "like a bird of prey [or] hyena" (cf. NJB). The LXX translates it as "a hyena's cave." The UBS Text Project gives "speckled" an A Rating, but suggests translating it as ("is my heritage to me) a hyena's lair (with birds of prey [hovering] all about it," p. 214). This is how REB translates it.

The enemies described here seem to refer to the surrounding nations which were a part of the mercenary army of Neo-Babylon (cf. II Kgs. 24:2).

▣ The last two lines of v. 9 have three imperatives which are the consequences of covenant violations (cf. Deut. 28:64). The birds and beasts shall eat the flesh of the fallen of Judah (cf. 7:33; 15:3; 16:4; 19:7; 34:20; Ps. 79:2; Isa. 18:6; 56:9).

1. go - BDB 229, KB 246, Qal imperative

2. gather - BDB 62, KB 74, Qal imperative

3. bring - BDB 87, KB 102, Hiphil imperative

 

12:10 "Many shepherds have ruined My vineyard" "Shepherds" refers to the spiritual leaders of Judah (cf. Jer. 2:8; 10:21; Ezek. 34:1-10). But, because of the context, it could refer to foreign alliances (cf. 6:3).

12:11 "it mourns before Me

The whole land has been made desolate" There is a repetition of the root שמס (BDB 1031, cf. v. 10, line 4).

1. a feminine singular noun - BDB 1031

2. a feminine singular adjective - BDB 1031

3. a Niphal perfect verb - BDB 1030, KB 1563)

The NASB Study Bible (p. 1075, footnote) mentions that in v. 11 there are seven "s" sound words and seven "n" sound words. See Appendix One: Hebrew Poetry.

▣ Here again (cf. v. 4) is the theological emphasis on the land (personified) being affected by human sin (cf. Leviticus 26; Deuteronomy 27-28; Rom. 5:12-21; 8:18-22).

▣ "Because no man lays it to heart" This line can have one of two orientations.

1. Judah sinned and did not repent so the land suffered (cf. Isa. 42:25).

2. There was no righteous person to intercede on Judah's behalf (cf. 5:1; Isa. 59:16; Ezek. 22:30).

 

12:12 "On all the bare heights in the wilderness" This could refer to

1. judgment coming from the desert winds, cf. 4:11-13

2. the place of Ba'al worship, cf. 2:20; 3:2,6; 17:2; Deut. 12:2-3

3. invaders capturing the "caravan trails" (see NASB, NJB footnote) or passes (heights, BDB 1046, cf. 14:6) through the Judean highlands

 

▣ "a sword of the Lord is devouring" Remember, this was not the power of the foreign invaders or their gods, but the punishing power of YHWH (cf. 51:15-23; Isa. 10:5).

▣ "There is no peace for anyone" This may be a play on the message of the false prophets who said "Peace, peace" (cf. 8:11). The term "anyone" is literally "all flesh" and could refer to animals and humans. All were suffering because of Judah's idolatry.

12:13 "They have sown wheat and have reaped thorns" There have been three ways to understand this.

1. The farmers sowed but because of the invasion there was no one to work the fields so weeds and thorns flourished (cf. Lev. 26:16; Deut. 28:38).

2. There was a series of drought seasons (cf. v. 4; 14:2-4).

3. Human effort without God will come to naught (cf. Ps. 108:12; 127:1-2).

 

▣ "But be ashamed of your harvest" This is a Qal imperative (BDB 101, KB 116) which refers to their idolatry. They were reaping the results of willful, continual covenant violations (cf. 11:20; 17:10).

NASB (UPDATED) TEXT: 12:14-17
¹⁴Thus says the Lord concerning all My wicked neighbors who strike at the inheritance with which I have endowed My people Israel, "Behold I am about to uproot them from their land and will uproot the house of Judah from among them. ¹⁵And it will come about that after I have uprooted them, I will again have compassion on them; and I will bring them back, each one to his inheritance and each one to his land. ¹⁶Then if they will really learn the ways of My people, to swear by My name, 'As the Lord lives,' even as they taught My people to swear by Baal, they will be built up in the midst of My people. ¹⁷But if they will not listen, then I will uproot that nation, uproot and destroy it," declares the Lord .

12:14-17 This is an extremely important section which deals not only with the judgment on the surrounding nations which have participated in or benefitted from the Babylonian invasion of Judah, but also the hope of their incorporation one day into the people of God. This is a wonderful passage which shows clearly that God desires all humans to be a part of His covenant people. See Special Topic at 1:5!

There is a repeated use of "uprooted" (BDB 684, KB 737), the opposite of "planted" (see 1:10).

1. surrounding nations will be uprooted, v. 14

2. Judah will be uprooted, v. 14

3. after uprooting them YHWH will have compassion (BDB 933, KB 1216, Piel perfect), v. 15

4. if they will not listen then He will uproot

a. that nation, v. 17

b. uproot and destroy it, v. 17

 

12:14 "all My wicked neighbors who strike at the inheritance" We know from history that nations like Edom and probably some of the other surrounding nations (i.e., Ammon, 49:1; Moab, Zech. 2:8-11) became mercenaries in the Babylonian army, and even participated in the siege of Jerusalem and its plunder.

▣ "Behold I am about to uproot them" This is a metaphor used quite often in the book of Jeremiah to describe the work of the prophet (cf. 1:10; 18:7).

12:15 "I will again have compassion on them; and I will bring them back" This is a tremendous statement of hope of restoration, not only for Judah, but for Gentiles as well. This universal theme is found several times in the book of Jeremiah, 3:17,19; 4:2; 16:19; 48:47; 49:6,39. This reflects the recurrent universal theme of the prophet Isaiah (cf. 2:2-4; 12:4-5; 19:16-25; 25:6-9; 42:6-12; 45:22-23; 49:5-6; 51:4-5; 56:6-8; 60:11-14). See SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN at 1:5.

12:16 "they will really learn the ways of My people, to swear by My name" The use of YHWH's name was part of the regular worship liturgy of the temple (cf. 4:2; Deut. 6:13; 10:20; Isa. 65:16; Joel 2:32; Acts 2:21; Rom. 10:9-13).

Notice that the Lord's compassion (v. 15) is conditional on "if they will really learn the ways of My people."

1. "really learn" - this is the intensified form of an infinitive absolute and an imperfect verb from the same root (BDB 540, KB 531, cf. Isa. 42:6; 49:6)

2. notice Judah's faith was meant to be a light and learning for the nations (cf. Ezek. 36:22-38)

 

▣ "As the Lord lives" This reflects the covenant name for God, YHWH, from the Hebrew verb "to be," Exod. 3:14. See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

▣ "to swear by Baal" See Special Topic at 2:20.

▣ "they will be built up in the midst of My people" The verb "build" (BDB 124, KB 139, Niphal perfect) is used several times to describe Jeremiah's ministry (cf. 1:10; 18:9; 24:6; 30:18; 31:4,28; 32:31; 33:7; 42:10; 45:4). It can be used in a positive or negative way.

12:17 The conditional nature of biblical covenants is repeated (i.e., Deut. 30:1-10).

 

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