Jeremiah 47

Jeremiah 47:1

Captivity and Shame of Judah

The people are called to lift up their eyes and see who is coming from the north (Jeremiah 13:20). These are the Babylonians. They have taken away “the flock”, their “beautiful sheep” who have populated Jerusalem. The capital city is responsible for everything that happens to its inhabitants. The inhabitants here, as in Jeremiah 13:17, are presented as a flock. It is their own fault that others rule over them, for they have taught those others to do so (Jeremiah 13:21). They have allied themselves with the world and now bear the disastrous consequences. As a result, they are in great distress, which is compared to the distress a woman has when she is in childbirth.

They ask themselves, not out loud, but in their hearts, why these things have happened to them (Jeremiah 13:22). Asking that question proves their blindness. What they wonder about unspoken, “in your heart”, is known to the LORD. He knows their heart and answers the question, although He also knows that it is not a question that comes from a repentant heart. He tells them that it is because of “the magnitude of your iniquity”. Therefore, it is their own fault that all this is happening to them.

Jerusalem has behaved like a harlot and will be treated that way. Stripping the skirts refers to the scandalous behavior of a harlot (cf. Jeremiah 13:26; Isaiah 47:2-3; Ezekiel 16:37). It is a great shame for a woman if that happens to her. The meaning of exposing the heels seems to be related to this. When the skirts are removed, the heels are the first to become visible. It indicates that Jerusalem, deprived of her honor and shame, will be led into exile barefoot.

Then Jeremiah uses a double example from nature to point out their unchanging tendency to sin (Jeremiah 13:23; cf. Genesis 6:5; Jeremiah 17:9). He points to the dark skin of the Cushite and the spotted skin of the leopard. It is impossible for both the Cushite and the leopard to change their skin. Similarly, it is impossible for the inhabitants of Jerusalem to change their habit of sinning.

It is not about the depravity of the sinful nature, but about the hardening that results from living constantly in sin. Because of their continued life in sin, they have developed a habit of doing evil, with the result that they no longer know what doing good is. This example does highlight the importance of teaching children early on what the Lord requires of them and not teaching them to do evil.

The incorrigibly evil behavior of the people cannot but cause the LORD to scatter His people like drifting straw blown away by the desert wind (Jeremiah 13:24). He will do that through the Babylonians. That is the lot the LORD gives His people, the portion He measures to them, because they have forgotten Him and trusted in falsehood (Jeremiah 13:25). The “lot” and the “portion” refer to what the LORD originally has for them in the promised land. Now, because of their turning away from Him, their lot and their portion that He has allotted for them in His land are connected to the land of their captivity.

In what will happen to the people, their shame will be seen, their honor will be taken away from them (Jeremiah 13:26). They have become adulterous and behaved like untamed horses (Jeremiah 13:27). Unrestrained, they have indulged in “the lewdness” of their “prostitution”. They have turned their backs on the LORD to seek salvation with the idols of the nations around them. These idols they worshiped on the hills in the fields.

Jeremiah desperately wonders if Jerusalem should not be made clean. He introduces those words with the words “woe to you”. Their uncleanness brings disaster upon them. Yet the last words of this verse are words of hope. The question “how long will you remain?” signifies that this situation is coming to an end. Here we see a glimmer of hope for restoration.

Jeremiah 47:2

Captivity and Shame of Judah

The people are called to lift up their eyes and see who is coming from the north (Jeremiah 13:20). These are the Babylonians. They have taken away “the flock”, their “beautiful sheep” who have populated Jerusalem. The capital city is responsible for everything that happens to its inhabitants. The inhabitants here, as in Jeremiah 13:17, are presented as a flock. It is their own fault that others rule over them, for they have taught those others to do so (Jeremiah 13:21). They have allied themselves with the world and now bear the disastrous consequences. As a result, they are in great distress, which is compared to the distress a woman has when she is in childbirth.

They ask themselves, not out loud, but in their hearts, why these things have happened to them (Jeremiah 13:22). Asking that question proves their blindness. What they wonder about unspoken, “in your heart”, is known to the LORD. He knows their heart and answers the question, although He also knows that it is not a question that comes from a repentant heart. He tells them that it is because of “the magnitude of your iniquity”. Therefore, it is their own fault that all this is happening to them.

Jerusalem has behaved like a harlot and will be treated that way. Stripping the skirts refers to the scandalous behavior of a harlot (cf. Jeremiah 13:26; Isaiah 47:2-3; Ezekiel 16:37). It is a great shame for a woman if that happens to her. The meaning of exposing the heels seems to be related to this. When the skirts are removed, the heels are the first to become visible. It indicates that Jerusalem, deprived of her honor and shame, will be led into exile barefoot.

Then Jeremiah uses a double example from nature to point out their unchanging tendency to sin (Jeremiah 13:23; cf. Genesis 6:5; Jeremiah 17:9). He points to the dark skin of the Cushite and the spotted skin of the leopard. It is impossible for both the Cushite and the leopard to change their skin. Similarly, it is impossible for the inhabitants of Jerusalem to change their habit of sinning.

It is not about the depravity of the sinful nature, but about the hardening that results from living constantly in sin. Because of their continued life in sin, they have developed a habit of doing evil, with the result that they no longer know what doing good is. This example does highlight the importance of teaching children early on what the Lord requires of them and not teaching them to do evil.

The incorrigibly evil behavior of the people cannot but cause the LORD to scatter His people like drifting straw blown away by the desert wind (Jeremiah 13:24). He will do that through the Babylonians. That is the lot the LORD gives His people, the portion He measures to them, because they have forgotten Him and trusted in falsehood (Jeremiah 13:25). The “lot” and the “portion” refer to what the LORD originally has for them in the promised land. Now, because of their turning away from Him, their lot and their portion that He has allotted for them in His land are connected to the land of their captivity.

In what will happen to the people, their shame will be seen, their honor will be taken away from them (Jeremiah 13:26). They have become adulterous and behaved like untamed horses (Jeremiah 13:27). Unrestrained, they have indulged in “the lewdness” of their “prostitution”. They have turned their backs on the LORD to seek salvation with the idols of the nations around them. These idols they worshiped on the hills in the fields.

Jeremiah desperately wonders if Jerusalem should not be made clean. He introduces those words with the words “woe to you”. Their uncleanness brings disaster upon them. Yet the last words of this verse are words of hope. The question “how long will you remain?” signifies that this situation is coming to an end. Here we see a glimmer of hope for restoration.

Jeremiah 47:3

Captivity and Shame of Judah

The people are called to lift up their eyes and see who is coming from the north (Jeremiah 13:20). These are the Babylonians. They have taken away “the flock”, their “beautiful sheep” who have populated Jerusalem. The capital city is responsible for everything that happens to its inhabitants. The inhabitants here, as in Jeremiah 13:17, are presented as a flock. It is their own fault that others rule over them, for they have taught those others to do so (Jeremiah 13:21). They have allied themselves with the world and now bear the disastrous consequences. As a result, they are in great distress, which is compared to the distress a woman has when she is in childbirth.

They ask themselves, not out loud, but in their hearts, why these things have happened to them (Jeremiah 13:22). Asking that question proves their blindness. What they wonder about unspoken, “in your heart”, is known to the LORD. He knows their heart and answers the question, although He also knows that it is not a question that comes from a repentant heart. He tells them that it is because of “the magnitude of your iniquity”. Therefore, it is their own fault that all this is happening to them.

Jerusalem has behaved like a harlot and will be treated that way. Stripping the skirts refers to the scandalous behavior of a harlot (cf. Jeremiah 13:26; Isaiah 47:2-3; Ezekiel 16:37). It is a great shame for a woman if that happens to her. The meaning of exposing the heels seems to be related to this. When the skirts are removed, the heels are the first to become visible. It indicates that Jerusalem, deprived of her honor and shame, will be led into exile barefoot.

Then Jeremiah uses a double example from nature to point out their unchanging tendency to sin (Jeremiah 13:23; cf. Genesis 6:5; Jeremiah 17:9). He points to the dark skin of the Cushite and the spotted skin of the leopard. It is impossible for both the Cushite and the leopard to change their skin. Similarly, it is impossible for the inhabitants of Jerusalem to change their habit of sinning.

It is not about the depravity of the sinful nature, but about the hardening that results from living constantly in sin. Because of their continued life in sin, they have developed a habit of doing evil, with the result that they no longer know what doing good is. This example does highlight the importance of teaching children early on what the Lord requires of them and not teaching them to do evil.

The incorrigibly evil behavior of the people cannot but cause the LORD to scatter His people like drifting straw blown away by the desert wind (Jeremiah 13:24). He will do that through the Babylonians. That is the lot the LORD gives His people, the portion He measures to them, because they have forgotten Him and trusted in falsehood (Jeremiah 13:25). The “lot” and the “portion” refer to what the LORD originally has for them in the promised land. Now, because of their turning away from Him, their lot and their portion that He has allotted for them in His land are connected to the land of their captivity.

In what will happen to the people, their shame will be seen, their honor will be taken away from them (Jeremiah 13:26). They have become adulterous and behaved like untamed horses (Jeremiah 13:27). Unrestrained, they have indulged in “the lewdness” of their “prostitution”. They have turned their backs on the LORD to seek salvation with the idols of the nations around them. These idols they worshiped on the hills in the fields.

Jeremiah desperately wonders if Jerusalem should not be made clean. He introduces those words with the words “woe to you”. Their uncleanness brings disaster upon them. Yet the last words of this verse are words of hope. The question “how long will you remain?” signifies that this situation is coming to an end. Here we see a glimmer of hope for restoration.

Jeremiah 47:4

Captivity and Shame of Judah

The people are called to lift up their eyes and see who is coming from the north (Jeremiah 13:20). These are the Babylonians. They have taken away “the flock”, their “beautiful sheep” who have populated Jerusalem. The capital city is responsible for everything that happens to its inhabitants. The inhabitants here, as in Jeremiah 13:17, are presented as a flock. It is their own fault that others rule over them, for they have taught those others to do so (Jeremiah 13:21). They have allied themselves with the world and now bear the disastrous consequences. As a result, they are in great distress, which is compared to the distress a woman has when she is in childbirth.

They ask themselves, not out loud, but in their hearts, why these things have happened to them (Jeremiah 13:22). Asking that question proves their blindness. What they wonder about unspoken, “in your heart”, is known to the LORD. He knows their heart and answers the question, although He also knows that it is not a question that comes from a repentant heart. He tells them that it is because of “the magnitude of your iniquity”. Therefore, it is their own fault that all this is happening to them.

Jerusalem has behaved like a harlot and will be treated that way. Stripping the skirts refers to the scandalous behavior of a harlot (cf. Jeremiah 13:26; Isaiah 47:2-3; Ezekiel 16:37). It is a great shame for a woman if that happens to her. The meaning of exposing the heels seems to be related to this. When the skirts are removed, the heels are the first to become visible. It indicates that Jerusalem, deprived of her honor and shame, will be led into exile barefoot.

Then Jeremiah uses a double example from nature to point out their unchanging tendency to sin (Jeremiah 13:23; cf. Genesis 6:5; Jeremiah 17:9). He points to the dark skin of the Cushite and the spotted skin of the leopard. It is impossible for both the Cushite and the leopard to change their skin. Similarly, it is impossible for the inhabitants of Jerusalem to change their habit of sinning.

It is not about the depravity of the sinful nature, but about the hardening that results from living constantly in sin. Because of their continued life in sin, they have developed a habit of doing evil, with the result that they no longer know what doing good is. This example does highlight the importance of teaching children early on what the Lord requires of them and not teaching them to do evil.

The incorrigibly evil behavior of the people cannot but cause the LORD to scatter His people like drifting straw blown away by the desert wind (Jeremiah 13:24). He will do that through the Babylonians. That is the lot the LORD gives His people, the portion He measures to them, because they have forgotten Him and trusted in falsehood (Jeremiah 13:25). The “lot” and the “portion” refer to what the LORD originally has for them in the promised land. Now, because of their turning away from Him, their lot and their portion that He has allotted for them in His land are connected to the land of their captivity.

In what will happen to the people, their shame will be seen, their honor will be taken away from them (Jeremiah 13:26). They have become adulterous and behaved like untamed horses (Jeremiah 13:27). Unrestrained, they have indulged in “the lewdness” of their “prostitution”. They have turned their backs on the LORD to seek salvation with the idols of the nations around them. These idols they worshiped on the hills in the fields.

Jeremiah desperately wonders if Jerusalem should not be made clean. He introduces those words with the words “woe to you”. Their uncleanness brings disaster upon them. Yet the last words of this verse are words of hope. The question “how long will you remain?” signifies that this situation is coming to an end. Here we see a glimmer of hope for restoration.

Jeremiah 47:6

The Drought

Jeremiah 14-15 belong together. They are about a terrible drought. We see here again the personal utterances of Jeremiah. The LORD has brought His people into a land of abundant blessing (Deuteronomy 8:7). They would enjoy that blessing if they were obedient. But they have become disobedient. That explains the desolate sight of the land because of a drought about which the word of the LORD comes to Jeremiah (Jeremiah 14:1). The land is dependent on the rain from heaven. Whether the rain comes is again dependent on their faithfulness to the LORD (Deuteronomy 11:10-15; Deuteronomy 28:23-24; 1 Kings 8:35-36; 1 Kings 17:1).

In short phrases, Jeremiah indicates in the following verses the effects of the drought on land and city, on rich and poor, on man and beast. All prosperity is gone. There is sorrow in Judah (Jeremiah 14:2). The gates, through which food is brought in and where there are often many people to trade, give the picture of languishing, of fading away. Life flows out of them. The gates are also the places where justice is administered. The people who sit there to do that also don’t know anymore what to say. They see no hope of improving the situation, for they sit on the ground in mourning.

The cry of Jerusalem ascends. There will be prayers for rain. However, their pleas are not expressions of repentance for their sinful ways and not a plea to the LORD for forgiveness. There is only crying because of the drought and because of the thirst and famine as a result. The drought and lack of water reflect the dryness of their souls. They have forsaken the source of living water, the LORD (Jeremiah 2:13), and therefore not only their bodies but also their souls are languishing.

Even “their nobles”, the distinguished and considerable people, have nothing to their standing when it comes to having water drawn from the cisterns, for there is no water (Jeremiah 14:3). They don’t have to go out there themselves. They have their servants for that. But their servants return without success, with empty jugs and despondent. They can command their subordinates, but they cannot command God to give water. They have themselves to blame for the lack of rain.

Because there is no rain, the drought has also cracked the ground (Jeremiah 14:4) and there will be no harvest. The farmers are also at their wits’ end. The animals in the field are also suffering from the drought. The doe, known for her care of her young, abandons it before it has grown up and can go its way on its own (Jeremiah 14:5; Job 39:1b-4). The wild donkeys, used to the harsh and dry wilderness life, can no longer breathe (Jeremiah 14:6; Job 39:5-8). They can no longer see anything either, because there is nothing to eat. Their powers fail them. The beasts share in the consequences of the unfaithfulness of God’s people (cf. Romans 8:22).

Jeremiah 47:7

The Drought

Jeremiah 14-15 belong together. They are about a terrible drought. We see here again the personal utterances of Jeremiah. The LORD has brought His people into a land of abundant blessing (Deuteronomy 8:7). They would enjoy that blessing if they were obedient. But they have become disobedient. That explains the desolate sight of the land because of a drought about which the word of the LORD comes to Jeremiah (Jeremiah 14:1). The land is dependent on the rain from heaven. Whether the rain comes is again dependent on their faithfulness to the LORD (Deuteronomy 11:10-15; Deuteronomy 28:23-24; 1 Kings 8:35-36; 1 Kings 17:1).

In short phrases, Jeremiah indicates in the following verses the effects of the drought on land and city, on rich and poor, on man and beast. All prosperity is gone. There is sorrow in Judah (Jeremiah 14:2). The gates, through which food is brought in and where there are often many people to trade, give the picture of languishing, of fading away. Life flows out of them. The gates are also the places where justice is administered. The people who sit there to do that also don’t know anymore what to say. They see no hope of improving the situation, for they sit on the ground in mourning.

The cry of Jerusalem ascends. There will be prayers for rain. However, their pleas are not expressions of repentance for their sinful ways and not a plea to the LORD for forgiveness. There is only crying because of the drought and because of the thirst and famine as a result. The drought and lack of water reflect the dryness of their souls. They have forsaken the source of living water, the LORD (Jeremiah 2:13), and therefore not only their bodies but also their souls are languishing.

Even “their nobles”, the distinguished and considerable people, have nothing to their standing when it comes to having water drawn from the cisterns, for there is no water (Jeremiah 14:3). They don’t have to go out there themselves. They have their servants for that. But their servants return without success, with empty jugs and despondent. They can command their subordinates, but they cannot command God to give water. They have themselves to blame for the lack of rain.

Because there is no rain, the drought has also cracked the ground (Jeremiah 14:4) and there will be no harvest. The farmers are also at their wits’ end. The animals in the field are also suffering from the drought. The doe, known for her care of her young, abandons it before it has grown up and can go its way on its own (Jeremiah 14:5; Job 39:1b-4). The wild donkeys, used to the harsh and dry wilderness life, can no longer breathe (Jeremiah 14:6; Job 39:5-8). They can no longer see anything either, because there is nothing to eat. Their powers fail them. The beasts share in the consequences of the unfaithfulness of God’s people (cf. Romans 8:22).