Jeremiah 4

Jeremiah 1 - chapters 1 to 10. A (Very) Brief History Of The Time Of Jeremiah. Jeremiah began his ministry prior to the discovery of the Law Book in the Temple in the reign of the godly king Josiah, and he continued his ministry throughout the remainder of Josiah’s life, until that life was sadly cut short when Josiah sought to prevent the Egyptian forces under Pharaoh Necho from going to the aid of a dying Assyria in 609 BC. During that period Judah had enjoyed a period of peace and prosperity with their enemies being too preoccupied elsewhere to trouble them, and with fervent religious reform taking place at the centre in Jerusalem, a reform which, however, as Jeremiah knew, had not reached the hearts of the people, for they still hankered after the old Canaanite syncretism of YHWH with Baal. Conformity was thus outward, not inward, and the old hill top sanctuaries did not remain unused, even though that use had to be in secret.Assyria indeed, which had for a hundred years and more been the dominating force in the area, was by this time fighting a rearguard action for its very life against the combined forces of Babylonia and the Medes (Nineveh had fallen in 612 BC), and was on its last legs. Indeed Josiah’s intervention may well have been the final nail in their coffin, delaying the Egyptian forces long enough to prevent them aiding Assyria in time, thus ensuring Assyria’s final defeat. (Egypt had seen the threat that would follow that defeat). But, in spite of Josiah’s reforms, religiously speaking things had not been going well in the heartland of Judah, for idolatry and disobedience to the covenant had become too well engrained among the people to be easily removed and was still flourishing, so that Jeremiah had constantly to be engaged in seeking to bring the people back to a response to the Law and to the true worship of YHWH (chapters 1-20), warning them of invaders who would be coming from the north (either the Scythians or the Babylonians, or both) if they did not. He respected Josiah greatly and mourned his death (2 Chronicles 35:25).The fall of Assyria left a power vacuum in which a resurgent Egypt sought to establish its control over Palestine, Syria and beyond, establishing a base at Carchemish, and becoming initially determinant of who would rule Judah, removing Jehoahaz and replacing him with his brother Jehoiakim.

After the freedom enjoyed under Josiah this was a bitter blow for Judah, and, along with the fact of Josiah’s untimely death, appeared to many to indicate that what Josiah had sought to achieve had failed.But Egypt was not to be triumphant for long. They had not reckoned with the power of Babylon and its allies, and four years after the death of Josiah they were decisively beaten by the Babylonian army at Carchemish, and then at Hamath. As a result the Pharaoh retired behind his own borders licking his wounds. Meanwhile Babylon took over the jurisdiction of Judah, and Jehoiakim had to submit to Nebuchadnezzar. The first part of Jeremiah’s work covers this whole period, initially of Josiah’s successful reign, tainted by the stubbornness of the people, and then of the reign of Jehoiakim who took Judah back to the old evil ways of syncretism and Baal worship.Jeremiah continued to prophesy during the reign of Zedekiah, and even afterwards, and he thus ministered during the period described in 2 Kings 21-25 and 2 Chronicles 33-36. Contemporary with him were the prophets Zephaniah and Habakkuk before the Exile, and Ezekiel and Daniel subsequently.The First Judean Exile To Babylon Including Daniel (c.605 BC). As a result of Josiah’s intervention and death the Egyptians on their return journey took control of Judah, and Jehoahaz, who had reigned for a mere three months, was carried off to Egypt, being replaced by the weak Jehoiakim, who in spite of the heavy tribute required by Egypt, squandered money needlessly on a new palace complex, built by forced labour, for which he was castigated by Jeremiah (Jeremiah 22:13-19). He was no doubt trying to prove how grand he was, as weak men will. At the same time the religious reforms, such as they were, were falling by the wayside, and even the Temple itself was being affected (Jeremiah 7:16-18; Jeremiah 11:9-13; etc., compare Ezekiel 8). Judah had become disillusioned with YHWH, partly as a result of the death of Josiah, with the result that the prophets who did speak up against the decline were harassed, or even put to death (Jeremiah 26:23).As we have seen, for a while it appeared that Judah would continue to be tributaries of a resurgent Egypt. But in a decisive battle in 605 BC at Carchemish, followed by another at Hamath, the Egyptians were badly mauled by the Babylonians under Nebuchadnezzar, with the result that Babylon took control of Judah and Jerusalem, and on the surrender of the latter without resistance, deported the first load of exiles to Babylon, including Daniel and his three friends. Judah was now firmly in Babylonian hands.Judah’s Folly In The Face Of Jeremiah’s Warnings. It is perhaps understandable, however, that the leaders of Judah were not too happy about paying tribute to Babylon. They had after all hoped that the defeat of Assyria would cause their problems from the north to cease, and they had no real awareness of the might of the Babylonians. Furthermore, in spite of Judean backsliding with regard to the covenant (chapter 26), the belief had grown that the Temple of YHWH was inviolate and that YHWH would never allow it to be destroyed, a belief fostered by its earlier deliverance under Hezekiah (a belief flatly rejected by Jeremiah - Jeremiah 7:9; Jeremiah 26:6). Had it not after all survived when the other great religious centres in Israel and Syria had collapsed and been destroyed? They felt that in worshipping YHWH alongside Baal, they had got the balance right. Thus, in spite of the sacking of Ashkelon (which shook Judah deeply - Jeremiah 47:5-7), and with the encouragement of false prophets, and the political influence of an Egypt which had by then stopped the advance of the Babylonians before they reached the borders of Egypt, inflicting heavy losses on them in a ‘drawn’ battle, and causing Nebuchadnezzar to withdraw to Babylon, Jehoiakim finally withheld tribute, very much against the advice of Jeremiah (chapter Jeremiah 25:9-11; Jeremiah 27:8; Jeremiah 27:11).

Jeremiah was consequently looked on as a traitor. Humanly speaking we can understand Jehoiakim’s decision. It must have appeared to everyone as though Egypt had demonstrated their equality with, if not their superiority over, Babylon. Babylon would surely be more careful in future.Jeremiah Puts His Prophecies On Record. It was during this period that a rejected Jeremiah, with the assistance of Baruch his ‘secretary’ (whose name has been found on a seal as ‘belonging to Berek-yahu, son of Neri-yahu (Neriah), the scribe’), first gathered his prophecies into a book-roll (Jeremiah 36:2-4), but on these being read to the people by Baruch (Jeremiah 36:5-10) they were seized and cut up by Jehoiakim (Jeremiah 36:23), who thereby showed his contempt for them. As a result Jeremiah and Baruch had to go into hiding (Jeremiah 36:26). Nothing daunted Jeremiah then wrote down a longer version (Jeremiah 36:28 ff), and meanwhile his efforts to turn the nation to YHWH in the face of persecution were unceasing (sections of chapters 21-49, see e.g. 25-26, 35-36, 45).The Second Judean Exile, Including The New King Jehoiachin (c. 597 BC). Inevitably the powerful Babylonians, having recuperated, once again arrived at the gates of Jerusalem, determined to take revenge on Jehoiakim, and Jehoiakim apparently gave himself up, along with some of the Temple treasure, probably thereby hoping to preserve his son’s life. Nebuchadnezzar’s intention was to carry him off in fetters to Babylon, but although this intention is stated it is never actually said to have been fulfilled (2 Chronicles 36:6 ff.; Daniel 1:1-2). Jeremiah may in fact be seen as suggesting otherwise (Jeremiah 22:19). Meanwhile his eighteen year old son Jehoiachin had become king in a city under siege and only reigned for three months, during which time frantic negotiations would have been taking place with the Babylonians. When he did surrender to them he was carried off to Babylon, along with the influential queen mother and further exiles, and even more Temple treasure. He was replaced, at the instigation of Nebuchadnezzar, by Zedekiah, his uncle. (This had no doubt all been part of the agreement reached).The Third And Final Judean Exile And The Destruction Of The Temple (587 BC). The reign of Zedekiah was one of continual intrigue, and in the face of it Jeremiah made himself unpopular by constantly warning of the folly of rebelling against the Babylonians (Jeremiah 27:12-22), only to be seen once again as a traitor and to be harshly dealt with. No one would listen to him as negotiations continued with Egypt, and inevitably, when Zedekiah withheld tribute the Babylonians once again surrounded Jerusalem. After a failed attempt by Egypt to intervene Jerusalem was taken and Zedekiah, his sons having been slain before his eyes, was blinded and carried off to Babylon, along with what was left of the paraphernalia of the Temple. Jerusalem itself was sacked. All that Jeremiah had prophesied had come true (these prophecies are intermingled in chapters 21-49, see e.g. Jeremiah 21:1 to Jeremiah 22:30; Jeremiah 23-24, 28-34, 37-39).The Aftermath. Nebuchadnezzar then appointed Gedaliah as governor of what remained of Judah, giving Jeremiah (whom he saw as loyal) the option of remaining in Judah or going with him to Babylon. Jeremiah chose to remain in Judah. (See chapters 40-42). But within a short period Gedaliah had been assassinated by ruthless opponents (Jeremiah 41:1-2), and the remnants of the people, fearful of repercussions from Nebuchadnezzar, and against the advice of Jeremiah (chapter 41-42), fled to Egypt, taking Jeremiah with them (Jeremiah 43:8-13; Jeremiah 44), rejecting YHWH’s offer of the restoration of the covenant. There Jeremiah prophesied the conquest of Egypt by Nebuchadnezzar (Jeremiah 43:8 ff.). He probably died in Egypt. There are two traditions concerning what did happen to him, but neither of them can be seen as reliable.

The first was that that he was stoned to death by the people at Tahpanhes in Egypt (so Tertullian, Jerome, and Epiphanius), and the second, in accordance with an alternative Jewish tradition, was that he was finally carried off with Baruch to Babylon by Nebuchadnezzar at the time of the conquest of Egypt, in the 27th year of Nebuchadnezzar’s reign. We have no way of knowing whether either have any truth in them.The Message Of The Book For Our Day. At first sight it might appear that much of Jeremiah’s prophecy has little to do with us. It appears to be directed at a rebellious Judah which was about to suffer awful consequences as a result of their sins, and we may even begin to find the emphasis as almost tedious and unnecessary. Why preserve writings which were so repetitive and emphasised a judgment long past?The first reason is because they proved true. Jeremiah’s writings were preserved because in the end they provided an explanation of what had happened to Judah. He had proved to be right after all. Thus his promises of hope also became a basis for the future.The second reason is because they reveal to us the nature of God. They bring out His holiness and the awe in which He should be held. It is true that God is merciful.

But only to those who put their trust in Him and walk with Him. For all others He will one day be their judge.Thus there is also a third reason why we should recognise the book as important and that is because we are in a similar position today. We may not have hanging over us the threat of Babylonian supremacy, but we do certainly have hanging over us the threat of God’s judgment in one way or another. Whether this will come (somewhat ironically) in the form of an Islamic revival or in the form of the effects of climate change or even finally in the form of the second coming of Christ, it is a certainty for the future. And we therefore also need to listen to the warnings of Jeremiah in order to be ready for what is coming on us. It is the same attitude of mind which brought judgment on Judah that is widespread in society today.

Our idols may take a different form, but they have equally replaced God as the objects of our worship, and the immorality and unacceptability of many of our lives is clearly reflected in his prophecies. Every chapter should therefore come home to us as a warning to be ready for what is coming, for come it surely will.(The idea that there will be a second chance after His second coming is based on false exegesis of Scripture and is not to be relied on.

The truth is that His coming will call time on any opportunity to repent. Then men and women who have not responded to Him will face only a judgment which will be far worse than anything that came on Judah).A General Overview Of The Book. The prophecies of Jeremiah are not presented in strict chronological order, even though those which came in the time of Josiah do appear to come in the first part of the book. The first twenty chapters contain prophecies given partly in the time of Josiah and partly in the time of Jehoiakim, for the message to the people under both kings was very much the same (even though the kings themselves were very different), ‘turn from your idols, and begin to walk in accordance with the covenant, or disaster will come on you’. These chapters may well have made up a good part of the book of prophecies put together by Jeremiah, which was cut up by Jehoiakim, and re-written and expanded by Jeremiah through Barak his amanuensis and assistant (Jeremiah 36:4 ff). There is no good reason for doubting that all the prophecies which are in the book are genuinely his prophecies. As will be apparent he prophesied over a long period of time, and faced severe difficulties because his message was unpopular, and it is because of those difficulties, emphasised in chapters 26-45, that we know more about him than any other prophet after Moses.Much of Jeremiah’s prophecy is in ‘Hebrew verse’ (as with the Sermon on the Mount and with most of the prophets), but we must beware of just seeing it as poetry. The purpose of Hebrew verse was in order to aid memory, and provide emphasis by means of repetition.

It did not detract from the seriousness or validity of what was said. It was spoken very directly to the heart.As will be apparent in the commentary Jeremiah was familiar both with the Law of Moses and the early historical books, which reflect that Law.

As a popular presentation of the Law, Deuteronomy, with its emphatic emphasis on blessing and cursing, appears to have been especially influential. But it would be a mistake to ignore the influence of the remainder of the Law of Moses, and especially of Leviticus 26 with its parallel warnings similar to those of Deuteronomy 28. Jeremiah was familiar with the whole Law.With the above in mind the book can be divided into three main Sections, which are found inserted between an introduction and a conclusion:1. . Introductory opening chapter, which describes Jeremiah’s call by YHWH (Chapter 1).2. SECTION 1. A number of general prophecies against Judah in the days of Josiah and Jehoiakim, including, in the final chapters, words spoken to Zedekiah (chapters 2-25).3.

SECTION 2. Biographical details from the life of the prophet and details of how he coped with his maltreatment, leading up to the fall of Jerusalem and its aftermath in the rejection of the offer of a new covenant (chapters 26-45).4.

SECTION 3. Prophecies against foreign nations (chapters 46-51).5. . Concluding appendix (chapter 52).

Jeremiah 4:3-31

YHWH Warns Judah That If They Will Not Repent For Them Too Invasion By A Fierce Adversary Is Threatening And Will Undoubtedly Come Because Of Their Sins (Jeremiah 4:3-31). If Judah will not respond to the example provided by Israel, and the glowing picture of hope for the future offered to them, they too will experience invasion and go through a similar experience. They are thus called on to repent accompanied with the warning of what will happen to them if they do not. They will suffer an invasion which will be so dreadful that it calls to mind the vision of a world returned to its original unformed condition. The picture thus drawn is then followed by that of a nation in anguish.

Jeremiah 4:23-31

Jeremiah’s Vision Of The Aftermath Of The Invasion (Jeremiah 4:23-31). In chilling tones Jeremiah now pictures the land after its destruction, as he, as it were, looks around and sees all the devastation wrought by it. It would be as though the whole of the heavens and earth were affected, the earth waste and void (tohu wa bohu) as it had been before God worked on it after the initial creation (Genesis 1:2), the heavens devoid of light. It would be as though God’s fashioning of the world after creation had never happened. The mountains and hills would be unstable, the land would be devoid of human life, and even the birds would sing there no more. There would just be empty silence. What had once been fruitful land would now be a desert, and all the cities would be ghost towns, crumbling, empty reminders of what had been.

And all this ‘at the presence of YHWH and before His fierce anger’.And it would be YHWH Who would have done it because of His antipathy to their sin. Nevertheless it was not really to be the end of all things, for it was not YHWH’s intention to make a full end.

The indication is that one day the land would rise again. But before that happened the invasion must take place and there would be the blackness of deep mourning, experienced even by the earth and the heavens themselves. Before the advancing armies the people would flee, hiding in thickets and in the mountains and deserting their cities, and there would be no avoiding it. All attempts to tart themselves up and make themselves presentable once this had happened would fail. Their anguish would be like that of a woman bearing her first child who, gasping for breath, discovers that she has to endure unbelievable pain. And as they endured they would cry, ‘Woe is me now, for my soul faints before the murderers.’ They would be looking death in the eyes.In order to gain the full impact, before commenting on the detail we present the poem as a whole:‘I beheld the earth, and, lo, it was waste and void,And the heavens, and they had no light.’I beheld the mountains, and, lo, they trembled,And all the hills moved to and fro.I beheld, and, lo, there was no man,And all the birds of the heavens were fled.I beheld, and, lo, the fruitful field was a wilderness,And all its cities thereof were ruins,At the presence of YHWH,And before his fierce anger.Jeremiah 4:23‘I beheld the earth, and, lo, it was waste and void,And the heavens, and they had no light.’The picture is of creation in Genesis 1:2 before God had brought it into shape.

There ‘waste and void’ (tohu wa bohu) had indicated total formlessness and emptiness, and it would be the same again. And just as then there had been no light, so it would be again.

It is not, of course, to be taken literally, but as indicating how the land would have been emptied of all that gave it shape, remaining like an empty mass bathed in total darkness with no light at all penetrating through.Jeremiah 4:24‘I beheld the mountains, and, lo, they trembled,And all the hills moved to and fro.’The thought here is that even the mountains and hills, those permanent reminders of the solidity of the earth, would instead of being solid, be shaking and moving. An earthquake may be partly in mind, but the idea is more basic than that. It is an indication that the very foundations of creation would be being shaken.Jeremiah 4:25‘I beheld, and, lo, there was no man,And all the birds of the heavens were fled.The land is pictured as devoid of all life, as it had indeed been at the beginning before the birds were created and man had come on the scene. Now also the landscape would be deserted, harbouring neither man nor bird. There would be the unearthly stillness of total lifelessness.Jeremiah 4:26‘I beheld, and, lo, the fruitful field was a wilderness,And all its cities were broken down (were empty ruins),’What had once been a fruitful land which had delighted the eye of man, would now be an empty desert, devoid of cultivation. And what had once been proud cities filled with life, would have become empty ruins, their crumbling stones testifying both to what had been, and to what was now because of man’s sinfulness.Jeremiah 4:26‘At the presence of YHWH, and before his fierce anger.’And all this would be because the One Whom they had despised and forsaken would have come there and demonstrated His presence, and His antipathy against sin.

Speaking of God’s ‘fierce anger’ is, of course anthropomorphic language. It is seeing God in man’s terms.

What is really in mind is His antipathy against sin, the fact that He, as it were, recoils in horror before it because He knows it for what it really is, and will necessarily deal with it accordingly. It is only we who treat sin lightly. But when we do we would do well to consider the picture just described which brings out the consequences of sin and the reality of God’s hatred of it.Jeremiah 4:27‘For thus says YHWH, “The whole land will be a desolation, yet will I not make a full end.”Yet even in the midst of the picture of desolation YHWH offers hope. He promises that He will not make a full end. Out of the devastation and the ruins Israel would rise again, and, even though Jeremiah did not at the time know it, one day on that very ground would walk the Son of God Himself bringing salvation to all who trust in Him.This promise that He would not make a full end will be repeated again in one way or another (e.g. Jeremiah 5:1; Jeremiah 5:18; Jeremiah 30:11; Jeremiah 46:28; compare Leviticus 26:44; Amos 9:8; Isaiah 6:13; Isaiah 10:21), and it firmly emphasises hope for the future once the severe chastisement is over in accordance with Leviticus 26:44-45; Deuteronomy 30:1-10.

It is an assurance that while His judgment will be severe it will not be terminal.Jeremiah 4:28“For this will the earth mourn,And the heavens above be black,Because I have spoken it,I have purposed it,And I have not repented,Neither will I turn back from it.But let them not therefore be in doubt of God’s intentions, or think that He would be slack concerning them. All that He had warned of would come about, so that even the earth and the heavens themselves would be steeped in mourning.

The earth would mourn at what was to happen, and the heavens would be black, like the black worn by mourners, because YHWH had declared that it would happen, and because He had purposed it. Thus it was sure and certain. Nor would He change His mind or turn back from it. It is a reminder that the purposes of God, both good and bad, are sure, so that nothing will prevent their occurrence, and that while there are times when men wish it were otherwise, in the end it is for the good of His people.The blackness of the heavens may have in mind its being covered with a shroud of clouds in the midst of a severe storm, compare 1 Kings 19:45, thus making the earth dark even while it was still day, but the main thought behind these words is of the deep mourning of the earth and the heavens at the awfulness of what was to happen.Jeremiah 4:29‘Every city flees,For the noise of the horsemen and bowmen,They go into the thickets,And clamber up on the rocks,Every city is forsaken,And not a man dwells in them.’Jeremiah now takes over the commentary, declaring what will happen in more prosaic terms. At the sound of the approaching horsemen and bowmen the people in the cities will flee (such horsemen and bowmen were regularly depicted on inscriptions). They will seek to hide in the thickets, they will clamber desperately up the rocks seeking for hiding places (compare 1 Samuel 13:6, ‘the people hid themselves in caves, and in thickets, and in rocks, and in holds, and in pits’).

Every city will be forsaken. Not a man will dwell in them.

This will not be just an invasion by an invading army seeking tribute. It has in mind a full end for the time being because of Judah’s treachery (even though God will not finally allow it to be so).Jeremiah 4:30‘And you, when you are made desolate,What will you do?Though you clothe yourself with scarlet,Though you deck yourself with ornaments of gold,Though you enlarge your eyes with antimony,In vain do you make yourself fair,Your lovers despise you,They seek your life.’He then asks them to consider the true position. He pictures Judah and Jerusalem as seeking to make themselves acceptable to their ‘lovers’, those whom they had ‘courted’ among the nations. In the wreck of what has happened to them they are seen as seeking desperately to beautify themselves with gorgeous clothing (possibly to be seen as that of expensive prostitutes, but compare 2 Samuel 1:24), and covering themselves with their cosmetics and jewellery and make up, in a fervent attempt to make themselves ‘loved’, but it is an attempt which will fail because their lovers no longer want them, they only seek their lives. All their political manoeuvrings will have proved to have been in vain. All attempts to ingratiate themselves will have failed.Even today the world will go to all kinds of desperate measures in order to make themselves acceptable, but in the end it is all a sham and in vain.

They need to recognise that there is only one love that is worth seeking, and can be relied on, and that is the sure and certain love of God, and that there is only one way to come to Him, and that is with total openness of heart, trusting in the shed blood of our Lord Jesus Christ for our salvation.The blackening or enlarging of the eyes with antimony has been a feature of many centuries and is still practised in the Middle East today.Jeremiah 4:31‘For I have heard a voice as of a woman in labour,The anguish as of her who brings forth her first child,The voice of the daughter of Zion, who gasps for breath,Who spreads her hands, saying, Woe is me now!For my soul faints before the murderers.Jeremiah closes this description of God’s judgment by picturing Jerusalem (the daughter of Zion) as being like a woman in labour who is producing her first child, with the knowledge that it will be murdered as soon as it is born. The emphasis is thus not on the gladness of the event, but on the suffering that she has to endure (only ever appreciated by women who have endured it), and her desperation in view of the situation lying ahead.

She is seen as gasping for breath, and desperately stretching out her hands in a plea for help while crying ‘woe is me’, because in spite of all that she has had to endure she knows that it has all been in vain. And her soul is fainting within her because her murderers, and the murderers of her child, are approaching whilst she herself, though wracked with pain, spreads out her hands in despair but can do nothing about it. It is a picture of Jerusalem’s hopelessness and suffering in the face of what is to come.