Jeremias 14

Bob Utley · You Can Understand the Bible

Jeremias 14

CONTEXTUAL INSIGHTS Jeremiah 14 and 15 are a literary unit concerning a divinely sent drought that is coming to the land of Palestine. Jeremiah 14:1 may be an introduction to the entire literary unit. Again the method of arrangement of the strophe and prose sections seems to be sound plays. Jeremiah, like Isaiah, is an anthology and is not structured chronologically. The UBS Handbook For Translators of Jeremiah outlines the unit as follows (pp. 344-345). Jer. 14:2-6 ‒ Jeremiah bemoans the drought Jer. 14:7-9 ‒ the people of Judah confess their sin and ask for help Jer. 14:10-12 ‒ YHWH replies with a threat instead of mercy Jer. 14:13 ‒ Jeremiah blames the situation on the false prophets Jer. 14:14-16 ‒ YHWH will judge both the fake prophets and those who hear and believe them Jer. 14:17-18 ‒ Jeremiah's vision of the coming destruction Jer. 14:19-22 ‒ the people pray as they did in Jer. 14:7-9 but with more intensity Jer. 15:1-9 ‒ YHWH responds to their prayer. No intercessor can remove the guilt which began with King Manasseh. Slaughter will come. Jer. 15:10-21 ‒ Jeremiah honestly speaks to YHWH about his life Jeremiah, Jer. 14:10-12 YHWH, Jer. 14:13-14 Jeremiah, Jer. 14:15-18 YHWH, Jer. 14:19-21

Jeremias 14:1

14:1 "That which came as the word of the Lord to Jeremiah" This is a rather unusual phrase found in Jer. 46:1; 47:1; 49:34. It is an assertion of revelation. SPECIAL TOPIC: WAYS OF REVELATION ▣ "drought" This is literally "droughts" (BDB 131, cf. NKJV, JPSOA). We learn from Lev. 26:19-20; Deut. 11:17; 28:23-24 (the opposite of Jer. 28:12) that drought was one of the covenant curses if the people of God did not fulfill their obligations. Throughout the OT drought is used as a way to force the people of God to depend on Him. The problem here was they thought Ba'al worship was insuring the rains (cf. Jer. 5:24). SPECIAL TOPIC: WATERS

Jeremias 14:2-9

14:2 This verse contains a series of mourning VERBS. Judah mourns ‒ BDB 5, KB 6, Qal PERFECT her gates languish ‒ BDB 51, KB 63 Pulal PERFECT, cf. Jer. 15:9) they sit on the ground in mourning (lit. "in black") ‒ BDB 871, KB 1072, Qal PERFECT, cf. Jer. 8:21; Job 5:11; 30:28 the cry of Jerusalem has ascended ‒ BDB 748, KB 828, Qal PERFECT The drought caused the Judeans to pray (cf. Jer. 14:7-9). SPECIAL TOPIC: GRIEVING RITES ▣ "her gates" This is the place where the life of the city was centralized. It was a place of social and civic justice (i.e. Deut. 16:18; Ruth 4). Here, they are personified and are imagery for all the people of the city. ▣ "the cry of Jerusalem has ascended" The prayers of these unrepentant idolaters will not be heard (cf. Jer. 11:11; Isa. 1:15; Zech. 7:13). 14:3 This verse describes the wealthy seeking water. sent their servants (lit. "little ones," cf. Jer. 48:4) came to the cisterns (cf. Jer. 2:13) returned with vessels empty Therefore, the wealthy have been put to shame (BDB 101, KB 116, Qal PERFECT) have been humiliated (BDB 483, KB 480, Hophal PERFECT) cover their heads (BDB 341, KB 339, Qal PERFECT) ▣ As Jer. 14:3 describes the wealthy, Jer. 14:4 describes the farmer's problem (i.e. no water). the ground is cracked there has been no rain Therefore, the farmers have been put to shame (BDB 101, KB 116, Qal PERFECT) have covered their heads (BDB 341, KB 339, Qal PERFECT) 14:5-6 The results of the drought on the wildlife is described. v. 5, the doe abandons her young v. 6, the donkeys pant for air like jackals (i.e. stress caused by high temperatures) All creation is affected by human sin (cf. Genesis 3; Rom. 8:18-23), note Jer. 12:4,11! YHWH's covenant was targeted to agricultural blessings of the ANE. Its violation resulted in agricultural failures (cf. Leviticus 26; Deuteronomy 27-28). 14:7 Verse 7 should begin a new paragraph (cf. NKJV, NRSV, NJB). Notice the thrust of the verse is a corporate intercession ("our," "we"). Jeremiah basically confesses the following sins of the people. our iniquities our apostasies have been many we have sinned against You Here, Jeremiah collectively confesses the sins of Israel, like Abraham, Moses (see note at Jer. 15:1), the high priest (i.e. Leviticus 16), or like the father of a family (i.e. Job 1:5). It is also possible that Jer. 14:7-9 were temple liturgy, said on specific feast or fast days. SPECIAL TOPIC: INTERCESSORY PRAYER ▣ "O Lord, act for Your name's sake" Jeremiah does not plead for God's forgiveness based on the people's worthiness, but on God's character (cf. Ezek. 20:9,14,22,24; 36:22,23). He is the God who acts (BDB 793, KB 889, Qal IMPERATIVE). The hope of Israel is in the character of God. SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) SPECIAL TOPIC: "THE NAME" OF YHWH ▣ Notice how Judah is described. apostasies have been many (cf. Jer. 5:6; 7:24; 8:5) we have sinned against You (all sin is against YHWH, cf. Ps. 51:4) 14:8 YHWH (specified in the LXX of Jer. 14:8) is described by two covenant titles. O Hope of Israel ‒ this refers to YHWH as the God of the Patriarchs (cf. Jer. 17:13; 50:7) Savior ‒ this is a common characterization or title in Isaiah (cf. Jer. 19:20; 43:3,11; 45:15,21; 49:26; 60:16; 63:8) SPECIAL TOPIC: OUR SAVIOR ▣ "Why are You like a stranger in the land Or like a traveler who has pitched his tent for the night" This is very similar to Jer. 9:2. Verses 8c-9e are the people's response to Jeremiah's message. They suggest a shocking picture of YHWH as someone who is incapable and doesn't care, when in reality, He cared deeply as we have seen in Jer. 8:18-9:16. It was not YHWH's weakness but the people's sin that forced Him to act. The problem was not YHWH but idolatry (cf. Leviticus 26; Deuteronomy 27-28). 14:9 "dismayed" "astonished" "bemused" "taken by surprise" "confused" "who is stunned" "suddenly overcome" "asleep" "helpless" This is the only time this word appears in the OT. The Hebrew term (BDB 187, KB 214, Niphal PARTICIPLE), according to BDB, means "astonish," but KB alludes to a seventh century B.C. inscription where it contextually means "helpless." Hapax Legomenon (words used only once) are so hard to translate. The proper procedure is to look at the basic meaning of the root the root in cognate languages the context (strophe) the parallelism (poetic lines) possible parallel passages in Scripture usage outside Scripture The LXX's meaning comes from a one consonant change in the MT. 14:9c-e This is theologically similar to Jer. 14:7b. It magnifies YHWH. You are in our midst ‒ this could refer to the temple (cf. Jer. 8:19) the promise of His personal presence with His people (i.e. the Cloud, the Ark, the promise of Immanuel) SPECIAL TOPIC: SHEKINAH SPECIAL TOPIC: THE ARK OF THE COVENANT we are called by Your name (cf. Jer. 15:16; Isa. 63:19) SPECIAL TOPIC: "THE NAME" OF YHWH Because of these two truths, these lines ask YHWH not to forsake them (BDB 628, KB 679, Hiphil IMPERFECT used in a JUSSIVE sense). This is an unusual meaning for this VERB. It is found only here and Ps. 119:121, in the sense of "abandon." Its basic meaning is "rest," but it is used in the sense of "remain" in Jer. 27:11.

Jeremias 14:10-12

14:10-12 This is God's response to Jeremiah's intercessory prayer. It is shocking in its harsh statements. He characterizes Judah. they have loved to wander they have not stayed on the clearly marked path of His word SPECIAL TOPIC: THE PATH, THE WAY Therefore, YHWH will not accept them (this term, BDB 953, is used for YHWH being pleased to accept a sacrifice when brought in an appropriate manner and an appropriate heart, cf. vv. 10,12) remember their iniquity (#2 and #3 are prophetic idioms, cf. Hosea 8:13; 9:9) call their sins to account instructed Jeremiah: not pray for them (BDB 813, KB 933, Hithpael IMPERFECT used in a JUSSIVE sense, cf. Jer. 7:16; 11:14) not listen to their cry (cf. Jer. 6:20) (1) when they fast (see SPECIAL TOPIC: FASTING) (2) when they sacrifice not accept them (cf. Jer. 14:10) make an end of them (cf. Leviticus 26; Deuteronomy 27-28) sword famine pestilence (cf. Jer. 21:7,9; 24:10; 27:8,13; 28:8; 29:17-18; 32:24,36; 34:17; 38:2; 42:17,22; 44:13) 14:12 "burnt offering and grain offering" These are two of the types of offerings discussed in Leviticus 1-7 (burnt ‒ BDB 750; grain ‒ BDB 585). SPECIAL TOPIC: SACRIFICIAL SYSTEMS OF THE ANE , V. A., B. ▣ "sword, famine and pestilence" These three form the triad of the terrible results of invasion (cf. Jer. 5:12; 14:15; 27:8; 29:18). They are the predicted consequences of covenant disobedience (cf. Leviticus 26; Deuteronomy 28).

Jeremias 14:13-18

14:13 This is the prophet's attempt to blame the people's religious apostasy on the religious leaders. Although there is some truth to this, the leaders were certainly far from God, the people were still responsible for their own acts (cf. Ezekiel 18). They should have recognized a false teacher (cf. Deut. 13:1-5; 18:22). ▣ "but I will give you lasting peace in this place" This was the promise of YHWH that the false prophets kept alluding to. It was surely a covenant promise. Isaiah uses it in encouraging Hezekiah not to surrender to the Assyrians (cf. Isaiah 36-37). But Jeremiah makes it very plain that this promise had conditions, covenant conditions that Judah had hopelessly violated! Invasion and exile were coming! See D. Brent Sandy, Plowshares and Pruning Hooks, pp. 44-47, "Conditional or Unconditional." This is crucial in understanding the relationship between the OT and the NT. SPECIAL TOPIC: COVENANT SPECIAL TOPIC: WHY DO OT COVENANT PROMISES SEEM SO DIFFERENT FROM NT COVENANT PROMISES? 14:14-18 This is God's response to the prophet's prayer to forgive the people because of the false teachers (cf. Jer. 23; 28; Deut. 18:9-22). YHWH admits that the leaders had been idolatrous, but also that the people are responsible. The prophets will bear the burden of their sin as will the people (cf. Ezekiel 18). Notice how YHWH characterizes the false prophets (cf. Deut. 13:1-5; 18:9-22). prophesying falsehood in My name (cf. Jer. 5:31; 23:25) I did not send them I did not command them I did not speak to them their message comes from a false vision (cf. Jer. 23:25,28,32) divination (cf. Jer. 27:9; 29:8; see SPECIAL TOPIC: DIVINER) futility (cf. Jer. 23:16) the deception of their own minds (cf. Jer. 23:26) all of these false prophets will die (cf. Jer. 14:15; 28:17; Deut. 13:1-2; 18:20) those who have heard and believed them will also die in the invasion and siege (cf. Jer. 14:16) 14:17-18 In this poetic strophe we again see, not only the grief of the prophet, but the grief of YHWH (cf. Jer. 8:18-9:9). It is such an important truth that God does not rejoice in judgment but rejoices in blessing. Fallen humans force Him to discipline them because of their flagrant, continuing rebellion and willful idolatry. The discipline is an act of parental love and desire to use Israel to inform the nations about Himself. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 14:17d-e These last two poetic lines describe the covenant people (i.e. the virgin daughter, cf. Jer. 8:21; 18:13; 31:4,21; 46:11; see full note at Jer. 46:11). has been crushed with a mighty blow (BDB 990, KB 1402, Niphal PERFECT) has a sorely infected wound (BDB 317, KB 316, Niphal PARTICIPLE) 14:18 "have gone roving about in the land that they do not know" "go about. . ." "roam the country at their wit's end" TEV (footnote) "have been dragged away to a land they know nothing about" "ply their trade throughout the land, and have no knowledge" "roam the land, they know not where" "wander without rest in the land" "begging in the land unrecognized" The NJB is closest to the MT. The NASB, NKJV, JPSOA follow the LXX. The options are these leaders do not know how to handle the results of the invasion these leaders are exiled (NRSV, TEV footnote; this has no Hebrew or Greek or versional support) the leaders wander about looking for work (i.e. a livelihood) because the temple is destroyed

Jeremias 14:19-22

14:19-22 These verses contain the prophet's questions and prayers for God's mercy. One wonders if these may also be liturgical pieces quoted regularly at the temple (cf. Jer. 14:7-9). 14:19 There are three questions here which are emphatic in the Hebrew. "Have You completely rejected Judah?" (emphatic by grammatical feature ‒ the use of the INFINITIVE ABSOLUTE and a VERB of the same root [BDB 549, KB 540]) "Have You loathed Zion?" (emphatic by word choice [BDB 171, KB 199, Qal PERFECT] cf. Lev. 26:30,43) "Why have You stricken us so that we are beyond healing?" (cf. Jer. 8:15) This third question is the central issue — Has the conditional covenant with Abraham been totally abrogated by Israel and Judah's continual disobedience? Well, yes and no! yes ‒ and this sets the stage for the "new covenant" of Jer. 31:31-34 (cf. Rom. 3:21-31; Galatians 3) no ‒ see Lev. 26:43, YHWH still has a purpose for His OT people (cf. Romans 9-11) 14:20-22 The prophet attempts a corporate prayer (see SPECIAL TOPIC: INTERCESSORY PRAYER) again. we know our wickedness (cf. Jer. 3:25) we know the iniquity of our fathers (cf. Jer. 2:5-6; 7:25-26) we know we have sinned against You In light of these confessions Jeremiah pleads for YHWH to act because of His own character and purposes (cf. Jer. 14:7; Ezek. 36:22-38). do not despise (BDB 610, KB 658, Qal IMPERFECT used in a JUSSIVE sense) for You own name's sake do not disgrace (BDB 614, KB 663, Piel IMPERFECT used in a JUSSIVE sense) the throne of Your glory (i.e. the ark of the covenant in the holy of holies, cf. Jer. 3:17; 17:12) remember (BDB 269, KB 269, Qal IMPERATIVE) and do not annul (BDB 830, KB 974, Hiphil IMPERFECT used in a JUSSIVE sense) Your covenant with us same as #3 we know You are the only giver of rain (not Ba'al, cf. Jer. 5:24; see SPECIAL TOPIC: WATERS) therefore, we hope in You 14:20 All three Hebrew words for sin are found in this verse, which shows the waywardness of the people of God. wickedness (BDB 957, cf. Jer. 5:26; 12:1; 23:19; 25:31; 30:23) iniquity (BDB 730, cf. Jer. 2:22; 3:13; 5:25; 11:10; 13:22; 14:7,10,20; 16:10,17,18; 18:23, etc.) sin (BDB 306, cf. Jer. 3:25; 5:25; 14:10; 15:13; 16:10,18; 17:1,3; 18:23, etc.) SPECIAL TOPIC: SIN IN THE OT