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Jeremias 15

Bob Utley · You Can Understand the Bible

Jeremias 15

(14:1-15:9) CONTEXTUAL INSIGHTS This chapter seems to be made up of disjointed poems. Jer. 15:1-4 (or possibly Jer. 15:1-9) goes with Jer. 14 Jer. 15:5-9 is YHWH's lament over Judah's destruction (using the imagery of widows and mothers) Jer. 15:10-11 is another poem involving birth and a mother (the MT of Jer. 15:11 is very difficult) Jer. 15:12-14 is a seemingly unrelated poem of destruction, possibly related to Jer. 1:18-19 and 15:20 Jer. 15:15-18 is the second (or third) of Jeremiah's laments (i.e. confessions) Jer. 15:19-21 has YHWH's response to Jeremiah's prayer. In a sense this is like a second call to prophetic service. The time for repentance has passed, even intercession by great leaders cannot stop the coming invasion from the north (cf. Jer. 15:12-14).

Jeremias 15:1-4

15:1 YHWH answers Jeremiah's intercession. The few spiritual leaders in Israel/Judah's history cannot avert the unbelief and rebellion of the current generation (cf. Ezekiel 18). Corporate prayers are effective only if the people share the faith and repentant attitude of the intercessor! For the intercessory ministry (cf. Ps. 99:6-8) of Moses ‒ see Exod. 32:11-14,30-32; Num. 14:13-25; Deut. 9:18-20,25-29 Samuel ‒ see 1 Sam. 7:9; 12:23 Notice YHWH's directives about Judah. My heart (lit. nephesh, BDB 659, KB 711; see SPECIAL TOPIC: NEPHESH) would not be with this people send them away from My presence ‒ BDB 1018, KB 1511, Piel IMPERATIVE let them go ‒ BDB 422, KB 425, Qal IMPERFECT used in a JUSSIVE sense Judah had rejected YHWH ("Me," "My," "My," cf. Jer. 15:6). They were no longer in a covenant relationship with Him. Oh my, what a tragedy for all humanity! SPECIAL TOPIC: APOSTASY (aphistēmi) SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 15:2 NASB, NRSV, JPSOA "those destined for. . ." "such as are for. . ." "some are doomed to. . ." "those for. . ." "as many as for. . ." "those who are for. . ." "those numbered for" The people respond to YHWH's message through Jeremiah ("where should we go"). They are not seeking knowledge but flippantly responding! Therefore, YHWH tells them exactly where they will go (cf. Jer. 14:12). some to death by death (disease) some to death by the sword (warfare) some to death by famine (siege) some to captivity (exile) The normal triad of judgment is the sword, famine, and pestilence (cf. Ezek. 14:21; 33:27), but here "captivity" or exile is added. The MT has "those who are for. . ." You can tell by the variety in the translations that the logical issue is, "Who chooses which one for which judgment?" Some believers believe every detail of a person's life is predestined (i.e. Calvinists). I, however, lean toward some human freedom. I think our choices in life often affect the outcome, not fate, not chance, and not God. Life is not a pre-written puppet show! This thought in no way is meant to depreciate in any way the recurrent biblical emphasis on the sovereignty of God. It is meant to highlight the magnitude of humans, being made in the image and likeness of God, are given some freedom of choice (i.e. Adam and Eve, Cain, etc.) 15:3 "I shall appoint" The VERB (BDB 823, KB 955, Qal PERFECT with waw) can mean visit upon in punishment ‒ Isa. 10:12; Jer. 9:25; 11:22; 13:21; 21:14 in mercy ‒ Gen. 21:1; 50:24,25; Isa. 23:17-18; Jer. 15:15; 27:22; 29:10; 32:5 appoint to, cf. Num. 27:16; Jer. 15:3; 49:15; 50:44; 51:27 This VERB is where several translations get the idea of "destined" in v. 2. ▣ "four kinds of doom" There are four Qal INFINITIVE CONSTRUCTS. the sword to slay the dogs to drag off (i.e. the horror of improper burial) the birds of the sky to devour and destroy (cf. Deut. 28:26; Jer. 7:33; 16:4; 19:7; 34:20) the beasts of the earth to devour and destroy (cf. Deut. 28:26; Jer. 7:33; 16:4; 19:7; 34:20) Notice numbers 3 and 4 are specifically mentined in Deut. 28, which is a litany of curses and blessings for covenant obedience! 15:4 "I will make them an object of horror among all the kingdoms of the earth" This Hebrew idiom is explained in Jer. 24:9; 29:18 (cf. Deut. 28:25). Israel was meant to reveal YHWH's loving character to the nations, but they did not see the mercy of YHWH because only His judgment was manifested in the life of Israel (cf. Ezek. 36:22-36). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "because of Manasseh" YHWH gives the specific origin of Judah's current idolatry—King Manasseh. He was Hezekiah's son who reigned longer than any other Judean king. He was by far the most evil king in Judah's history (cf. 2 Kgs. 21:1-18; 23:26-27; 24:3-4; 2 Chr. 33:1-17). He was saved and forgiven at the very end of his life, but the consequences of his idolatry remained in the people of Judah. SPECIAL TOPIC: KINGS OF THE DIVIDED KINGDOM

Jeremias 15:5-9

15:5-9 Verses 5-9 are YHWH's lament! This poetic strophe (characterized by PERFECT VERBS) describes the coming judgment of Judah's incalcitrant rebellion and idolatry. Verse 5 is a series of questions. who will have pity on you who will mourn you who will turn aside to ask about your welfare The theological implication is that without YHWH's help, there is no one else who cares, protects, and provides for them. But they have rejected Him. you have forsaken Me you keep going backward Because of this YHWH will act as judge. He is tired of relenting (cf. Jer. 6:11; 7:6). stretch out His hand against them (cf. Jer. 6:12) destroy them (cf. Jer. 15:8) winnow them (cf. Jer. 51:2) bereave them of children give them numerous widows bring the destroyer at noonday anguish and dismay bring shame (BDB 101, KB 116) and humiliation (BDB 344, KB 340) give the survivors to the sword Wow! Idolatry has consequences! Lack of repentance (cf. Jer. 15:7, line 3) has consequences! If this were true then, why not now? I do like the NET Bible's understanding of an outline of this poem based on who is speaking to whom (p. 1333). Jer. 15:1-4 ‒ YHWH addresses Jeremiah Jer. 15:5-6 ‒ YHWH addresses Jerusalem Jer. 15:7-9 ‒ YHWH addresses Jeremiah SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY 15:6 "I will stretch out My hand against you and destroy you" This is an idiom from the exodus (cf. Exod. 7:5; Isa. 31:3) of YHWH's power in judgment (cf. Jer. 6:12). In Exod. 7:5 it is against the Egyptians on behalf of His covenant people, but now YHWH acts against His own people (cf. Isa. 5:25; 10:4; 14:27; Jer. 6:12). SPECIAL TOPIC: HAND ▣ NASB, JPSOA "You keep going backward" NKJV, NJB, Peshitta "You have gone backwards" NRSV, TEV, REB, NET "You have turned your back to me" "you will go backward" "you keep on backsliding" Hebrew VERBS do not have a time element; that must be determined from context. Notice how the translations of Jer. 15:6 differ. The best parallel use of "backward" (BDB 229) is Jer. 7:24. SPECIAL TOPIC: HEBREW GRAMMAR, II. ▣ "I am tired of relenting" The VERB (BDB 521, KB 512, Niphal PERFECT) is used of exhausted patience. The Niphal PERFECT can be used in a good sense. Jer. 6:11, in relation to YHWH's wrath Jer. 20:9, in relation to YHWH's word Isa. 1:14, in relation to YHWH's feasts It can be used in a bad sense. Jer. 9:5, in relation to iniquity Isa. 47:13, in relation to occult practices The second VERBAL (BDB 636, KB 688, Niphal INFINITIVE CONSTRUCT) means to be moved with pity. Here it is negated. YHWH will not be moved with pity (cf. Isa. 7:16). Judgment is coming! He has waited and waited but Judah would not repent and return to Him. 15:7 "At the gates of the land" This would refer to the walled cities near the borders where invading armies would travel (i.e. coastal plain) fortresses on the invasion routes (i.e. caravan routes) 15:8 This verse is difficult to understand. Does it refer to the dead children of the widows who were strong young soldiers but now dead? (i.e. little children) Does it refer to the death of the remaining widows by young invaders because their own children/warriors cannot defend them? The "widows" described as "the sand of the sea" is an allusion to YHWH's promise to Abraham about his numerous descendants (cf. Gen. 22:17; 32:12). But now his many descendants will be destroyed! The fathers/husbands and their young men/soldiers are already dead, and now their mothers also (i.e. no hope for a next generation). SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS ▣ "A destroyer at noonday" This seems to refer to the personification of an invading army that attacks at the time when the defenders could see best (cf. Jer. 6:4). This would then be a symbol of the invulnerability of the invaders. ▣ "Anguish" This word (BDB 735 I, KB 822 II) is found only here and in Hosea 11:9. It denotes "shock" and "agitation" (KB). ▣ "dismay" This word (BDB 96, KB 111) basically means "sudden fear" (cf. Ps. 78:33). It is used in the "cursing and blessing" section of Leviticus (cf. Lev. 26:16). In Isa. 65:23 it is used of what will not happen to a restored, repentant people of God. 15:9 There have been several ways to understand Jer. 15:9, line 2. "her breathing is labored," NASB "she has breathed her last," NKJV, NIV, NAB "gasps for breath," NRSV "she has swooned away," NJB The numerous widows and mothers of Jer. 15:7-8 are again used as imagery of Judah invaded, defeated, and taken into exile. ▣ "seven" This is a symbolic number, going back to Genesis 1-2, for perfection. A woman with seven sons would be considered uniquely blessed by God (cf. 1 Sam. 2:5). SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #4 ▣ "Her sun has set while it was yet day" This imagery speaks of sudden hopelessness. It may relate to v. 1, line 4 relate to Jer. 6:4 relate to the prophetic imagery of Amos 8:9 ▣ "She has been shamed and humiliated" This blessed mother (i.e. seven sons) has lost all her sons (which gave her renown) to invasion. Now childless, she is shamed and humiliated. ▣ "So I will give over their survivors to the sword" This phrase appears to denote a complete destruction of Judah by the sword. This is prophetic hyperbole because we know many thousands were exiled. Poetry is meant to function on an emotional level, not a literal, historical level.

Jeremias 15:10-11

15:10-18 This is known as the second "Confession of Jeremiah," but it may be better characterized as his "complaint." He prays in Jer. 15:15-18. YHWH responds and reassures him in Jer. 15:19-21. 15:10-11 Verse 10 is obviously a lament from Jeremiah. He expresses how he feels about the way his ministry is being accepted. expresses sorrow for his birth (cf. Jer. 20:14-18, i.e. imagery of his life) he has become a man of strife (BDB 936) and contention (BDB 193 I) instead of a servant of YHWH he has no honor is always in a lawsuit against Judah he is rejected by his own (i.e. imagery of lending money as causing problems) Verse 11 is difficult to understand in the MT. It could mean YHWH is answering (LXX) Jeremiah (NJB) by reminding him of his call (i.e. Jer. 1:4-10). His birth (#1 above) was the will of YHWH (i.e. Jer. 1:5). Jeremiah continues to talk to YHWH of his faithfulness (NRSV, TEV) YHWH speaks to Judah of the hope for a remnant (NKJV, JPSOA; this is reminiscent of Isa. 4:2-6; 6:1-13; 10:20-27; 37:30-32) The Hebrew of Jer. 15:11 is uncertain. The diversity of the versions and the Kethiv and Qere of the Masoretes show this. SPECIAL TOPIC: THE REMNANT (three senses)

Jeremias 15:12-14

15:12-14 The NASB strophe describes the judgment of Judah by YHWH (notice the "I will. . .," vv. 13,14). He is addressing Judah in Jer. 15:12-14 (cf. Jer. 17:3-4). invasion from the north by a strong invader (iron) wealth confiscated (i.e. because of their sin) wealth taken out of the country (NASB, i.e. the temple treasures) There is a problem with the first VERB of Jer. 15:14 (see further note there). "cause to pass" ‒ BDB 716, KB 778, Hiphil PERFECT with waw NASB ‒ "then I will cause your enemies to bring it" NKJV ‒ "and I will make you cross over with your enemies" "cause to serve" ‒ BDB 712, KB 773 (LXX, NRSV, TEV, NJB, REB, Net Bible, Peshitta, UBS's Text Project, p. 224, gives this a "C" rating) "bring your enemies by way of a land you have not known" (JPSOA) 15:13 "without cost" This phrase is difficult to interpret in this context. The LXX omits it, which makes the verse much easier to understand in the strophe. This is followed by TEV. The "without cost" refers to the invaders confiscating Judah's wealth easily, without great loss to the invaders' military. 15:14 The threat of exile was initially stated in the "cursing and blessing" section of Deuteronomy (i.e. Deut. 28:36,64). Lines 3 and 4 are related to Deut. 33:22. Remember the prophets are "covenant mediators" (see Fee and Stuart, How To Read the Bible For All Its Worth, pp.181-204). They hold Israel and Judah to the Mosaic legislation! If they obey—abundance; if they disobey—judgment (cf. Leviticus 26; Deuteronomy 27-28). SPECIAL TOPIC: PROPHECY (OT) ▣ "I will cause your enemies to bring it" "I will make you cross over with your enemies" NRSV, TEV, REB "I will make you serve your enemies" LXX, NJB, Peshitta "I will enslave you to your enemies" "I will bring your enemies by way of a land you have not known" The MT has "I will make you pass over your enemies in a land which you do not know." Though the MT is ambiguous, it still makes sense. Judah, by God's will, will be taken as slaves into a foreign land. ▣ "fire" See SPECIAL TOPIC: FIRE

Jeremias 15:15-18

15:15-18 This is Jeremiah's prayer for YHWH to take notice of his faithfulness and service. Notice the names for Deity. "Thou who knowest" (BDB393, KB 390, Qal PERFECT) "O YHWH" (i.e. YHWH; see SPECIAL TOPIC: NAMES FOR DEITY, D.) "Thy name" (see SPECIAL TOPIC: "The Name" of YHWH) "O Lord of hosts" (see SPECIAL TOPIC: LORD OF HOSTS) These are all covenant names (cf. Jer. 15:16). If Judah has not been faithful, Jeremiah has and he has suffered for it. SPECIAL TOPIC: DESCRIPTIVE TITLES FOR GOD 15:15 Notice the prayer requests (i.e. IMPERATIVES) in this verse. remember me ‒ BDB 269, KB 269, Qal IMPERATIVE take notice of me (lit. "visit me," see note at Jer. 15:3) ‒ BDB 823, KB 955, Qal IMPERATIVE take vengeance for me ‒ BDB 667, KB 721, Niphal IMPERATIVE do not take me away ‒ BDB 542, KB 534, Qal IMPERFECT used in a JUSSIVE sense know that for Your sake I endure reproach ‒ BDB 383, KB 390, Qal IMPERATIVE 15:16 Jeremiah is expressing, even in the midst of persecution (i.e. Jer. 15:15), the joy (BDB 965) and delight (BDB 970) of being YHWH's prophet. The idiom "I ate them" refers to God's message being imparted to the prophet (cf. Ezek. 3:3). Some commentators have suggested that the phrase "Your words were found" refers to the discovery of the Law found in the remodeling of the temple during Josiah's reign (cf. 2 Kings 22; 2 Chr. 34; i.e. 621 B.C.). ▣ NASB, NKJV, NRSV, NJB, Peshitta "For I have been called by Your name" TEV, NET "For I belong to you" "you. . .have named me yours" "Your name has been called on Me" "Your name is attached to me" The phrase is used in Jer. 7:10,11,14,30; 32:34 to refer to the temple Jer. 14:9 to refer to the covenant people of God (i.e. collectively) Isa. 63:19 to refer to Gentiles (phrase negated) SPECIAL TOPIC: CALL ON THE NAME SPECIAL TOPIC: "THE NAME" OF YHWH SPECIAL TOPIC: CALLED 15:17-18 Jeremiah describes how being God's prophet affected his life. I did not sit in the circle of merrymakers I did not exult I sat alone He states that this is a result of YHWH's call. Your hand was upon me You filled me with indignation I have perpetual pain I have an incurable wound 15:18c-d This is one of the most shocking assertions about YHWH in the OT. Jeremiah feels so comfortable with YHWH that he can express himself in hyperbolic imagery (exactly the opposite of Jer. 2:13). YHWH is like a deceptive stream (BDB 469). This phrase is intensified by the presence of an INFINITIVE ABSOLUTE and IMPERFECT VERB of "to be" (BDB 224, KB 243). The parallel line is like water that is unreliable (BDB 52, KB 63, Niphal PERFECT, see SPECIAL TOPIC: AMEN; and SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT)

Jeremias 15:19-21

15:19-21 YHWH answers Jeremiah's complaints and requests. YHWH is apparently offended by Jeremiah's characterization in 18c-d. Jeremiah himself must repent (BDB 996, KB 1427, Qal IMPERFECT; see SPECIAL TOPIC: REPENTANCE (OT)). If Jeremiah "turns back" to YHWH, then YHWH will restore (VERB) him. The covenant always has two parties (see SPECIAL TOPIC: COVENANT). The play on the word "return" (used four times in Jer. 15:19) continues in Jer. 15:19f-g. Jeremiah, as YHWH's spokesman, would hopefully have the Judeans come to him to hear God's word, but he must be careful not to be influenced by their apparent response. One wonders how much Jeremiah's sense of rejection and prayer for protection and vengeance is meant to reflect the feelings of the godly remnant of Judah/Jerusalem. Often the prophet feels for YHWH. Is it possible he now feels for the repentant remnant? SPECIAL TOPIC: REMNANT (three senses) 15:19 "And if you extract the precious from the worthless" I like what UBS Handbook for Translators on Jeremiah (p. 379) says about line 4, "the precious is YHWH's message (Jer. 15:16) and the worthless is Jeremiah's evaluation" (cf. Jer. 15:18, lines 3-4). 15:20 This alludes to Jer. 1:18-19. Jeremiah must be strong to face the opposition that will surely come for speaking the true word of God. ▣ "save. . .deliver" These are in a parallel relationship. They both refer to physical deliverance (BDB 446, KB 448, Hiphil INFINITIVE CONSTRUCT; BDB 664, KB 717, Hiphil INFINITIVE CONSTRUCT). The second VERB is repeated in Jer. 15:21 (Hiphil PERFECT), parallel to "ransom" (BDB 804, KB 911, Qal PERFECT). 15:21 "deliver. . .redeem" These are also in a parallel relationship. For "redeem" (BDB 804, KB 911, Qal PERFECT). SPECIAL TOPIC: RANSOM/REDEEM