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Bible Commentaries
Jeremiah 9

Pett's Commentary on the BiblePett's Commentary


Jeremiah 1:0 - 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 8:0). 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, Jeremiah 23:28-34, Jeremiah 23:37-39).

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 44:0), 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 26:0 with its parallel warnings similar to those of Deuteronomy 28:0. 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. INTRODUCTION. 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. CONCLUSION. Concluding appendix (chapter 52).

Verses 1-11

Jeremiah’s/YHWH’s Heart Cry At What Is To Happen To His People Because They Have Refused To Know YHWH And Are So Filled With Deceit And Falsehood (Jeremiah 8:18 to Jeremiah 9:11 ).

There are two ways of seeing this passage depending on whether we see YHWH as speaking throughout, or on whether we see Jeremiah as intermingling his own comments with those of YHWH. It is, for example, possible to see Jeremiah 8:18-19 a (and a number of the other verses) as being the words of Jeremiah, with on the other hand Jeremiah 8:19 b; Jeremiah 9:3 b, Jeremiah 9:6-9, Jeremiah 9:11 certainly being the words of YHWH, but it is equally possible that we are to see the whole as being in the words of YHWH apart from when we hear the cry of the people. We must not, however, over-emphasise the difference for we already know that Jeremiah was revealing the heart of YHWH.

Note the references to ‘the daughter of my people.’ While Jeremiah could himself have used this phrase previous references to ‘the daughter of My people’ have been in contexts where they were clearly from the mouth of YHWH (Jeremiah 6:14; Jeremiah 6:26; Jeremiah 8:11; see also Jeremiah 9:7 in context). This would heavily support these verses as coming directly from the mouth of YHWH through the mouth of Jeremiah

Interpretation based on many of the words being Jeremiah’s.

On this interpretation Jeremiah, as YHWH’s spokesman, begins by declaring his constraint at what is happening to YHWH’s people. He then looks outward and takes note of the bewilderment of those in exile, with whom he was in communication (chapter 29), as they asked themselves from their distant outposts whether, in view of what was now happening to Judah, it demonstrated that YHWH was no longer king in Zion. YHWH’s response was firm and to the point. The situation in which His people found themselves was not to be seen as a sign that He was not King in Zion but rather as a sign that He was, which was why He was carrying out His judgment on His people. The real problem lay in the fact that by their behaviour they had provoked Him to anger, which explained why they had experienced no salvation. In other words their situation arose precisely because He WAS king in Zion and could therefore control what happened there.

The whole position is then confirmed by those of Judah still present in the land who complain that in spite of the time having passed they have not been delivered (either from famine or from invasion or from both). This leads on to Jeremiah asking ‘why not?’. His question about the lack of balm in Gilead may be seen as a sarcastic one bringing out the failure of their gods. Did these gods not know that there was a balm in Gilead, famous for its healing balms, why then have they not healed the people’s predicament? Or it may be one of genuine puzzlement as to why YHWH has not acted to heal His people in the same way as He had been their physician by supplying a balm in Gilead.

What follows probably in fact supports the former suggestion, for Jeremiah is now very much in line with YHWH at the thought of the sinfulness of the people. Even while he wept for them he had to point out that the truth was that they were still adulterers and treacherous. In consequence the desire of his faithful heart was to get away from them, away from the defilement of their sinfulness, to a place of refuge, thus expressing the fact that he wanted nothing more to do with them and had had enough of them and their ways. They had proved continually false, and while they claimed to have grown strong, it was certainly not strong for truth, something which was evidenced by the fact that they continued on from evil to evil and from deceit to deceit and continually refused to know YHWH.

Interpretation based on all the words being YHWH’s.

Now it is YHWH Who declares his grief and constraint at what is happening to His people (Jeremiah 8:18), and takes note of the bewilderment of those in exile, as they asked themselves from their distant outposts whether, in view of what was happening to in the land to Judah, it demonstrated that YHWH was no longer king in Zion (Jeremiah 8:19 a). His immediate response was to point out that the situation in which His people Judah found themselves was not a sign that He was not King in Zion but was rather a sign that He was, and that that was why He was carrying out His judgment on His people (Jeremiah 8:19 b). In other words the real problem arose, not from His inadequacy, but from the fact that they had provoked Him to anger by their extremes of sinfulness, which was the reason why they had experienced no salvation (Jeremiah 8:20).

This position is then portrayed as confirmed by Judah themselves complaining that in spite of the time having passed they had not been delivered. Their should have been a summer harvest, and their had not (Jeremiah 8:20). This backs up the truth of what YHWH has been saying. It is noteworthy that YHWH is not portrayed as complacent about this, or as standing aloof. Rather we are to see that His heart was breaking because of the situation of His people (Jeremiah 8:21). On the other hand He recognises that He has no alternative but to chasten them. This then leads Him on to ask why they have not been saved in view of the fact that there is a well known balm in Gilead, provided by Him. Is He not the provider of healing? Why then have they not been healed? And the answer is because they have sinned so grievously that there is no healing. Alternately we may see the question as partly a sarcastic one suggesting amazement at the failure of their gods (only partly because He knows what the real solution to their problem is, and that it has to do with the God of Gilead). Do these gods not know that there is a balm in Gilead, famous for its healing balms, why then have they not healed the people’s predicament as He could have done? It is subtly bringing out that these gods have failed to heal and pointing out that they were clearly therefore unaware of the God-given healing properties available in Gilead to which they could have resorted.

This then leads on to the fact that while YHWH felt deeply for His people and had indeed wept for them, He knew that He had to face up to the truth about them. They were still unchanged, incorrigible adulterers and traitors, so that all that He could desire at this stage was to get away from them to a place of refuge, leaving them to their fate. This was because they were continually false, for while they may claim that they had grown strong it was certainly not strong for truth, something which was evidenced by the fact that they continued on from evil to evil and from deceit to deceit and continually refused to know Him.

The passage may be analysed as follows:

· The prophet/YHWH seek consolation over what is coming on the people (Jeremiah 8:18).

· A cry comes from YHWH’s far off exiled people (either Israel or the initial exiles of Judah) as to what is happening and bewailing the fact that they themselves have not been delivered as they had expected (their prophets were very optimistic), or alternatively expressing astonishment because those in the land of Judah have not been delivered (Jeremiah 8:19 a). If we see Jeremiah as involved then in the light of what follows the second alternative appears the most likely, for his change of attitude from tears to a desire to leave them to their deserts, requires a process which brings about his change of thought which does not involve the exiles.

· To this YHWH replies giving His reasons. It is either because of their sins (if they are querying their own failure to be delivered) or because of the sins of Judah (if they are asking why Judah have not been delivered) (Jeremiah 8:19 b).

· The people of Judah (or possibly the exiles of Israel, continuing their questioning) then also cry out, declaring that they have not been delivered (Jeremiah 8:20), emphasising the fact of YHWH’s judgment.

· The prophet then either joins in the questioning and decries the fact that his people are still unhealed in spite of the presence of the Healer of Gilead, praying for help by his weeping for them, or alternatively he sarcastically asks the people of Judah why their gods have not been able to heal them (Jeremiah 8:21 to Jeremiah 9:1). Alternatively YHWH asks why it is that they are not healed when their God is the healing God of Gilead. The answer, of course, is because they have sinned so deeply against Him and have refused His illumination.

· Having considered YHWH’s defence Jeremiah’s attitude alters abruptly and he desires to go into a lonely refuge in the wilderness to get away from such an adulterous and treacherous people. If the speaker of YHWH it is the point at which He finally leaves His people to their own deserts (Jeremiah 9:2).

· He points out that their bent tongue is like a bent bow firing off falsehood and deceit, and feelingly describes their deceitful behaviour towards each other (Jeremiah 9:3-5).

· The prophet himself (or YHWH) dwells among a deceitful people who refuse to know YHWH and who will thus consequently be melted down and tried by Him in order that He might test them out (Jeremiah 9:6-7).

· This is necessary because their tongue is like a deadly arrow towards their neighbours (Jeremiah 9:8).

· The consequence is that YHWH will visit them in judgment and obtain His recompense (Jeremiah 9:9).

· This is followed by YHWH weeping over Judah because of what He is having to do to them (Jeremiah 9:10-11).

Jeremiah (Or YHWH) Seeks Consolation.

Jeremiah 8:18

“Oh that I could comfort myself against sorrow!

My heart is faint within me.”

Jeremiah (or YHWH) did not find this judgment on His people pleasant or easy to take. It was causing great sorrow in his heart, a sorrow which resulted in faintness and a refusal to be comforted. On this interpretation the thought is that however much he sought comfort his heart was faint within him at what he was having to do.

There is, however, a translation problem here so that other meanings are possible. The meaning of the word(s) mabliygiyth (found only here) is uncertain. It may indicate a desire for recovery of some kind, e.g. a desire for ‘comfort, or strengthening’, or alternatively it may relate to a similar word in Arabic meaning ‘shine, illuminate’ indicating a desire for an illumination which could bring comfort (or otherwise). Another suggested alternative which does not alter the consonantal text (the inspired text) is to repoint and read as mibbeliy giythi (possibly meaning ‘without healing’), translating as ‘sorrow within me is without healing, my heart within me is faint ’.

The Hebrew is:


Which translates literally as:

illumination-of me-----on/within me---affliction---on me----heart-of-me----languishing.

On this basis we have the translation ‘My illumination within me is sorrow/affliction, within me my heart is faint (the Hebrew leaves the ‘is’ to be assumed in both phrases). This would indicate that the only illumination that he has is that of affliction so that his mind and heart are languishing and are faint.

Another alternative suggestion is to translate as, ‘My strength! Within me is sorrow, within me is my heart faint,’ indicating that his strength is failing him because his sorrow is so overwhelming.

Meanwhile The Exiles of Israel (or the Earliest Exiles of Judah) Are Puzzled At What Is Happening.

Jeremiah 8:19

“Behold, the voice of the cry of the daughter of my people,

From a land which is very far off,

‘Is not YHWH in Zion?

Is not her King in her?’ ”

Meanwhile even the far off exiles (the daughter of my people) were puzzled at what was happening to Zion. Their cry came from a land very far off (Assyria/Babylon), asking bemusedly ‘Is not YHWH in Zion? Is not her King in her?’ ” As they surveyed the scene they could not comprehend how, if YHWH was King in Zion He could allow what was happening to happen.

Others see the questions as being asked because they could not understand why they themselves had not been delivered and restored as their false prophets had promised, which would tie in with the later complaint ‘we are not saved’ (Jeremiah 8:20).

YHWH’s Defence.

Jeremiah 8:19

“Why have they provoked me to anger,

With their graven images, and with foreign vanities?”

YHWH offers His defence. He says that the question should rather be, ‘Why had they provoked Him to anger with their graven images and with the foreign no-gods (vanities, breaths of wind)’ to which they had turned. This was why as King He was acting against them in judgment, because they were traitors all. All therefore needed to be punished. They had put themselves beyond the pale.

The People’s Despair.

This may be the cry of the exiles bewailing the fact that nothing had happened. Another year has passed without their deliverance by YHWH. (But in that case why separate it from Jeremiah 8:19 a by means of Jeremiah 8:19 b)? Or it may be the cry of the people living in Judah in despair over the continuing failure of the harvest at a time of drought, or of their failure to be saved from invasion, or of both (Invasion necessarily interrupted the harvests). They may be blaming their gods for the failure, or they may be blaming YHWH. We are not told. If we take Jeremiah 8:19-20 together we may see a pattern emerging as follows:

· The exiles complaint - why is YHWH allowing this to happen (Jeremiah 8:19 a)?

· YHWH’s complaint - it is because of the utterly evil behaviour of His people (Jeremiah 8:19 b).

· Judah’s complaint - we have been waiting to be delivered and it has not happened (Jeremiah 8:20).

If this is the case we may see Judah as by it bewailing the failure of their false gods. Or it may be that they are rather expressing their displeasure because YHWH had not saved them, on the grounds that, in spite of what He had said, they had thought that He would. Now suddenly they were being brought face to face with the fact that they were wrong.

Jeremiah 8:20

“The harvest is past, the summer is ended,

And we are not saved.”

This may be in the words of Jeremiah speaking on behalf of the people, or the words of the people in the land of Judah as they cried out in their distress. It may even have been a common proverb used when expectations were not fulfilled. But the essential idea is the same. (Alternatively it might be the cry of the exiles).

The question that arises is as to who is seen as having failed to do the saving. Is it their false gods, or is it YHWH?

· Either the thought is that it was those no-gods who were supposed to have provided Judah with a good harvest and to have ensured her safety. Were they not nature gods? Was it not their responsibility to produce a harvest? Surely then they should have saved them. On this scenario the false gods are seen as having failed. The harvest was past, the summer was ended, but there had been no deliverance from either famine or the invader, or both. It may have reference to the great drought of Jeremiah 14:1, or to a time when they were shut up in their cities by invaders so that the harvest went to waste because the invader still possessed the land outside the cities. Either way there was no benefit from the harvest for His people, or deliverance from their peril, thus indicating that their no-gods had utterly failed them.

· Or the thought may be that they were grumbling because YHWH had not saved them. This may have been their response to the question of the exiles, or their direct grumble against the God from Whom they had expected response in view of the fact that they had maintained the Temple ritual

Others see the thought as being that it was the cry of Israel/Judah from exile (compareJeremiah 8:19; Jeremiah 8:19 a).

Whichever way it was, it was emphasising the fact that no deliverance had taken place. This helps to explain the prophet’s (or YHWH’s) own distress. To one who loved his people it was one thing to prophesy what was going to happen to them, it was quite another to see it actually happening.

The Prophet (Or YHWH) Suffers With His People.

Jeremiah 8:21

“For the hurt of the daughter of my people am I hurt.

I mourn, dismay has taken hold on me.”

Jeremiah (or YHWH) did not see it as easy to stand aside and watch what was happening. He was deeply hurt because of the hurt of the daughter of his people, and he (He) mourned over it, and was filled with dismay at it.

As we have already seen previous references to ‘the daughter of My people’ have been from the mouth of YHWH (Jeremiah 6:14; Jeremiah 6:26; Jeremiah 8:11; see also Jeremiah 9:7) which would heavily support these verses as coming directly from the mouth of YHWH through the mouth of Jeremiah.

Jeremiah 8:22

“Is there no balm in Gilead?

Is there no physician there?

Why then is the health of the daughter of my people,

Not recovered?”

The chapter has contained a number of references to recovery from sickness. The false prophets had healed their hurt all too glibly (Jeremiah 8:11). They had looked for a time of healing but it had not come (Jeremiah 8:15). Instead they would be bitten by deadly snakes (Jeremiah 8:17). Healing had possibly been lacking in Jeremiah 8:18. Now the prophet longs for some means of recovery, and looks for it to the recognised centre for healing, or rather to the healing God Who was the source of the benefits found at Gilead.

The balm of Gilead was probably the resin or gum of the storax tree. It was used medicinally and was well known for its healing virtues (compare Jeremiah 46:11, and see Genesis 37:25). Gilead was seemingly also known for its physicians who would apply the balm. So if the question is regarding the failure of the false gods to heal Jeremiah (or YHWH) is seen as expressing sarcastic or yearning surprise at the fact that the people had not recovered. After all the people had rejected YHWH, electing rather for self-help and their no-gods. Why then had these not provided a means for them to heal themselves by utilising such resources as those at Gilead? Why had they not healed themselves.

But the question may be centring on the question as to why YHWH Who had provided the famed balm of Gilead, had now failed to act as Physician for His people. The balm of Gilead showed what He could do. Why then had He not healed them? Why were they not healed? This might then be seen as leading on to the fact that the failure was only due to the intransigence of His people, so that that was why He had not been willing to cure them.

The Prophet Despairs Of His People Because of What Is Coming, And Because They Are So Sinful.

Jeremiah 9:1

“Oh 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!

The prayer is an indication of the numbers who were dying. It indicates that Jeremiah (or YHWH) was distraught as he looked out in prophetic foresight on the masses of the slain among his people, (or already actually saw them before him) and that he longed that his head and eyes might be a gushing spring so that he could continue on weeping for his people day and night. The fact that he weeps for the slain (not for the living - compare Jeremiah 7:16) may be an indication of the judgment that had already come upon them, or it may be visionary, having the future in mind. He is forbidden to pray for the living, but he can weep (not pray) over those who are dead.

Jeremiah 9:2

“Oh that I had in the wilderness ,

A lodging-place of wayfaring men,

That I might leave my people,

And go from them!

For they are all adulterers,

An assembly of treacherous men.

It is all too much for him. Here we learn that he (He) also longed to get away from those who were still in Judah living because of what they were. He desired a lodging-place for travellers ( a khan or primitive inn) somewhere in the wilderness so that he could go there away from his people. It would be very basic, but it would at least supply him with solitude, and would remove him from the midst of the evil by which he was surrounded. And the reason for his longing was that they were all adulterers (both spiritually and literally), and were a gathering of treacherous people. he could no longer stand their physical presence and the atmosphere that they produced. Note that if it is Jeremiah speaking he has no blame for YHWH. He recognises that the people are receiving what they deserve.

Jeremiah 9:3

And they bend their tongue,

Their bow, for falsehood,

And they are grown strong in the land,

But not for truth,

For they proceed from evil to evil,

And they do not know me,

The word of YHWH.”

For their tongues, which should have spoken truth, were like bows which they bent in order to project falsehood. Thus while they claimed that they had grown strong in the land it had certainly not been ‘for truth’, and this was especially so of their leaders who had risen among them. (This may well have been spoken after the cream of their leaders had been carried off into captivity in the initial exile). Indeed by their lives they denied and rejected all that was true and righteous, and proceeded from evil to evil. And this, said YHWH, was because ‘they do not know Me’ (i.e. know Him in His essential Being). For if they had truly known Him (although they no doubt claimed to know Him) they would have been worshipping Him only and would have been observing the requirements of His covenant. As He had openly declared to them, ‘You will worship YHWH your God, and Him only will you serve’.

The judgment that is coming on them is therefore seen as fully deserved, even though it was a heavy burden for Jeremiah (and for YHWH). Note that the hopelessness of their situation is now constantly being made clear, and that it was not only man hurting God, but also man hurting man.

Their Combined Sin Is Such That None Can Trust Another.

Jeremiah 9:4

‘Beware every one of his neighbour,

And do not trust in any brother,

For every brother will utterly supplant,

And every neighbour will go about with slanders.’

The idea of their deceit and falsehood is now taken up. They are so false that no one can trust anyone else. Every man has to beware of his neighbour, no brother can be trusted. For every brother will seek to get one over on his brother, and every neighbour spreads slanders and lies. This is the direction in which our modern society is going, and has already gone in relation, for example, to business ethics. The days when a man’s word was his bond have mainly gone. (Note the chiastic structure - neighbour, brother, brother, neighbour).

‘Every brother will utterly supplant (‘aqab).’ Possibly a reference using Jacob (Ya ‘aqob) the supplanter (‘aqab) of his brother as an example (Genesis 27:36).

Jeremiah 9:5

‘And they will deceive every one his neighbour,

And will not speak the truth,

They have taught their tongue to speak lies,

They weary themselves to commit iniquity.’

The situation is such that everyone deceives everyone else. No one’s word can be relied on. They have all trained themselves to speak falsely and unreliably, and they are so full of sin that they wear themselves out in their eagerness to practise it.

Jeremiah 9:6

‘Your dwelling is in the midst of deceit,

Through deceit they refuse to know me,

The word of YHWH.’

Indeed Jeremiah should recognise that his own dwelling is in the midst of deceit, and that he himself is surrounded on all sides by untrustworthiness (which was why he had desired to go to a refuge in the wilderness - Jeremiah 8:2). It is this very ingrained falsehood that results in his people not genuinely knowing YHWH in their hearts, and is the explanation as to why they have refused to know Him. It is not that they are unaware of Him. It is rather that they have specifically and deliberately rejected Him.

Here the ‘Your’ is singular indicating Jeremiah. Note how their sin is growing. In Jeremiah 8:3 they did not know YHWH, now they have set their hearts against knowing Him. In other words they are becoming so impervious to sin and rebellion that they are in danger of blaspheming against the Spirit of Truth manifested through the words of YHWH which were being proclaimed through Jeremiah. And this is ‘the solemn prophetic word of YHWH’. Such is the consequence of allowing deceit and falsehood to take possession of the heart.

YHWH Will Test His People Out.

Jeremiah 9:7

‘Therefore thus says YHWH of hosts,

“Behold, I will melt them, and try them,

For how should I do otherwise,

Because of the daughter of my people?”

As a result of their continuing in their deceitful and untrustworthy ways, YHWH of hosts (controller of all the hosts of men as well as of the heavens) will melt them in the refiner’s fire and put them to the test in order to reveal the truth about their lack of quality and purity (compare Jeremiah 6:27-30). For how could He as a holy God do otherwise as a result of what His people had become?

This extreme of chastisement was necessary because all else had failed. There was no future in going on with things as they were. Israel had had six hundred years in which to sought themselves out and had failed to do so (just as God had given the Canaanites/Amorites a further four hundred years in Genesis 15:16). Going on like that was pointless. Now it was a time for melting down so as to obtain the good from among the bad.

But All It Reveals Is Folly And Disobedience Deserving of Judgment.

Jeremiah 9:8

‘Their tongue is a deadly arrow,

It speaks deceit,

One speaks peaceably to his neighbour with his mouth,

But in his heart he lays wait for him.’

Their continuing deceitfulness is then emphasised and expounded on. Their tongue is like a deadly arrow, speeding from the bow of their bent tongues (Jeremiah 8:3), and speaking lies and deceit. They put on a pretence of friendship and neighbourliness towards their fellow-citizens, while in their hearts they are waiting to ambush them. The whole nation has become a mass of deceit and untrustworthiness.

Jeremiah 9:9

“Shall I not visit them for these things?” The word of YHWH.

“Shall not my soul be avenged on such a nation as this?”

In view of this how could YHWH, the holy One (Isaiah 57:15), not visit them with judgment and chastening because of what they had become? How could He fail to call their sin into account, and bring on them the vengeance warned about in the covenant? See in this regard Leviticus 26:0; Deuteronomy 28:0. The answer, of course, is that He could not fail to do either, because of what He is. And that that is ‘the sure and certain word of YHWH’ (neum YHWH).

A Vision Of What In Consequence Will Happen To Judah.

Jeremiah 9:10

‘For the mountains will I take up a weeping and wailing,

And for the pastures of the steppeland a lamentation,

Because they are burned up, so that no one passes through,

Nor can men hear the voice of the cattle,

From the birds of the heavens to the beasts they are fled,

They are gone.’

The coming judgment and visitation is now graphically and prophetically described in terms of God’s lament for the mountains, in which they had lived and worked and worshipped, and the pasturelands on which they had grazed their animals. For He sees prophetically how they have all been burned up, first by the invaders, and then by the burning sun, and as a result have become desolate so that no one passes through. Consequently there would be no sound of the lowing or bleating of cows, sheep and goats; no birdsong; no growling or roaring of wild animals. All would be silent. For the land would be deserted and empty, and all such would have departed. Compare Jeremiah 4:23-26.

Jeremiah 9:11

“And I will make Jerusalem heaps,

A dwelling-place of jackals,

And I will make the cities of Judah,

A desolation, without inhabitant.”

For His intention was to turn Jerusalem into heaps of ruins, a place where jackals (literally ‘howlers’) would make their dens (compare Jeremiah 10:22, this is one of Jeremiah’s regular descriptions of desolation, see Jeremiah 49:33; Jeremiah 51:37), and to make the cities of Judah totally bare of inhabitants. In other words His judgment would come on the whole land without exception.

Verses 1-26

Subsection 3. In This Subsection Jeremiah Admonishes The People Concerning The False Confidence That They Have In The Inviolability Of The Temple, And In Their Sacrificial Ritual, And After Chiding Them, Calls On Them To Recognise The Kind Of God That They Are Dealing With (Jeremiah 7:1 to Jeremiah 10:25 ).

Commencing with what will be the standard introductory words up to chapter 25, ‘The word that came to Jeremiah from YHWH --’ (Jeremiah 7:1; compare Jeremiah 11:1; Jeremiah 14:1; Jeremiah 18:1; Jeremiah 21:1), Jeremiah in this section admonishes the people concerning the false confidence that they have in the inviolability of the Temple, and in their sacrificial ritual, accompanying his words with warnings that if they continued in their present disobedience, Judah would have to be dispersed and the country would have to be despoiled (Jeremiah 7:1 to Jeremiah 8:3). He therefore chides the people for their obstinacy in the face of all attempts at reformation (Jeremiah 8:4 to Jeremiah 9:21), and demonstrates to them what the path of true wisdom is, that they understand and know YHWH in His covenant love, justice and righteousness, vividly bringing out the folly of idolatry when contrasted with the greatness of YHWH. The section ends with the people knowing that they must be chastised, but hoping that YHWH’s full wrath will rather be poured out on their oppressors.

Verses 12-26

Those Who Are Truly Wise Will Know The Truth About God And Will Thus Understand Why He Acts Like He Does In Bringing Final Judgment On Judah (Jeremiah 9:12-26 ).

The passage commences by asking who the true wise man is, the one who will understand why YHWH will do what He is about to do in devastating the land and sending His people into exile where they will be pursued by the sword until they are consumed. And the question is answered as it being the one who understands and knows YHWH for What He is, the One Who practises covenant love, justice and righteousness throughout the earth. Once that is understood all else falls into place. Meanwhile YHWH calls on the mourning women to lament in unison with Zion over their ruin, and ends with the warning that His judgment will not only be visited on Judah but on all the nations round about (something expanded on in chapters 46-49).

There is a clear chiastic pattern to this part of the narrative, as follows:

a The call to the wise man and the prophet to explain YHWH’s actions and YHWH’s response to their silence (Jeremiah 9:12-14).

b The warning of what will happen to Judah as a result (Jeremiah 9:15-16).

c YHWH’s call to the mourning women to raise up a lament over Judah (Jeremiah 9:17-18).

d The people as a whole mourn because of their desolation and ruin (Jeremiah 9:19).

c YHWH’s further call to the women to raise up a lament over Judah (Jeremiah 9:20-21).

b A further warning of what will happen to Judah (Jeremiah 9:22).

a The call to the wise and the mighty and the wealthy calling on them to recognise What YHWH is, and what He will do to the nations (Jeremiah 9:23-26).

Jeremiah 9:12

‘Who is the wise man who may understand this?

And he to whom the mouth of YHWH has spoken, that he may declare it?

Why is the land perished and burned up like a wilderness,

So that no one passes through?’

Jeremiah turns in his questioning to the two kinds of people who strictly speaking should be able to understand and declare the truth, the wise man who claims understanding and the prophet who claims that YHWH has spoken through him. But the clear implication is that both are lacking, and that, despite what they may claim about themselves, there are no wise men or prophets in Jerusalem who can cope with his query. We will learn later that this is because they do not have true understanding, that is, they do not truly know YHWH for What He is (Jeremiah 9:24). And the question now put to them is this, “Why is the land perished and burned up like a wilderness, so that no one passes through?”

Jeremiah 9:13-14

‘And YHWH says,

“Because they have forsaken my law,

Which I set before them,

And have not obeyed my voice,

Nor walked in it,

But have walked after the stubbornness of their own heart,

And after the Baalim, which their fathers taught them,”

Because they can give no answer to the question YHWH Himself provides the answer. It is because they have forsaken His Instruction (Torah, Law) which He had set before them, and because they have not obeyed His voice or walked in accordance with it. Rather they have walked in accordance with the stubbornness of their own hearts, and after the Baalim (‘lords’, indicating all false gods and especially those involved in Baal and Asherah worship) concerning which their fathers taught them. Thus they have listened to their own stubborn hearts rather than obeying the voice of YHWH, and they have followed after their false gods, listening to their fathers, rather than following after and listening to YHWH.

Jeremiah 9:15-16

“Therefore thus says YHWH of hosts, the God of Israel,

Behold, I will feed them, even this people, with wormwood,

And give them water of gall to drink.”

“I will scatter them also among the nations,

Whom neither they nor their fathers have known,

And I will send the sword after them,

Until I have consumed them.”

And the consequence of their failure will be that ‘YHWH of hosts, the God of Israel’ will feed them with wormwood and give them gall to drink. Both wormwood and gall have the same characteristic, that they are very bitter, and even poisonous, and both regularly symbolise awful judgment (see for the wormwood varieties of plant Amos 5:7; Amos 6:12; Proverbs 5:4; Lamentation Jeremiah 3:15. For the gall plant see Jeremiah 8:14; Hosea 10:14; Deuteronomy 29:18; Amos 6:12; Lamentations 3:19. Drinking gall probably has in mind an extract from the colocynth gourd fruit). The awful judgment is then spelled out, He will scatter them among the nations (Leviticus 26:33; Deuteronomy 28:64) who were unknown to either them or their fathers (compare Deuteronomy 28:49), and He will send a sword after them in order to further consume them (compare Leviticus 26:36-37). Their cosy life in Canaan is over. There will be no rest from their troubles, and it will be away from the promised land. Compare the very descriptive words in Deuteronomy 28:65-67. In other words they will be subjected to the curses of the covenant.

There is an interesting contrast here with Jeremiah’s desire to leave the land for a khan in the wilderness. He wanted to get away from their corruption. They will be removed because they have made the land corrupt.

‘YHWH of hosts, the God of Israel.’ This is a title found regularly throughout Jeremiah. It occurred previously in Jeremiah 7:3 where YHWH had said, “Amend your ways and your doings, and I will cause you to dwell in this place, ” thus associating it with the offered continuation of the covenant. And it occurred in Jeremiah 7:21 where YHWH said, “Add your burnt offerings to your sacrifices, and eat flesh” thereby indicating that He no longer saw their sacrifices as being the ones that He had ordained (of which the burnt offering could not be eaten), and thus indicating that He no longer saw them as within the covenant. There could, however, be no greater evidence of their ceasing to be within the covenant than that of being expelled from the land and scattered among the nations as here (compare Leviticus 18:28-29).

Jeremiah 9:17-18

‘Thus says YHWH of hosts,

“Consider you, and call for the mourning women,

That they may come,

And send for the skilful (wise) women,

That they may come,”

‘And let them make haste,

And take up a wailing for us,

That our eyes may run down with tears,

And our eyelids gush out with waters.’

YHWH now calls on the nation to in turn call on the mourning women and the skilful singing women to come in haste and take up a wailing and lamentation for the people so that they may learn how to weep more profusely. Judah’s funeral is at hand and it is a time for deep mourning, with the result that the women who are skilled in the art are called on to lead it with a view to all then partaking in it. This practise of using professional mourners recognised that those most deeply affected often did not always feel like expressing themselves fully or might be somewhat shy of calling attention to themselves. Thus the presence of professionals enable them to express their grief more fully. (In Judah, as elsewhere, mourning was a skilled art exercised by professionals who were called on at funerals and times of dire need. See Jeremiah 22:18; Ecclesiastes 12:5; Amos 5:16; Ezekiel 27:32; Mark 5:38. Certain Egyptian tomb paintings also depict boatloads of professional mourners, with their hair and clothing suitably dishevelled, accompanying a dead body on its way to burial).

A deliberate play on ‘wise’ may be intended in comparison with Jeremiah 9:12 with the idea being that ‘the truly wise who understand’ will be weeping and wailing at what is coming..

Jeremiah 9:19

‘For a voice of wailing is heard out of Zion,

How we are ruined! we are greatly confounded,

Because we have had to leave the land,

Because they have cast down our dwellings.’

And the reason for the call is because a wailing is coming out of Zion, which needs supplementing by others because of the dire situation. It is the cry of those who have been cast out of the land and whose dwellings have been destroyed. Thus they see themselves as ruined, and as greatly confounded. It is a prophetic foretaste of the coming judgment, and is the central theme of the passage.

Jeremiah 9:20

‘Yet hear the word of YHWH, O you women,

And let your ear receive the word of his mouth,

And teach your daughters wailing,

And every one her neighbour lamentation.’

YHWH’s call is now expanded from the professional women mourners to all the women of Judah. They are to hear what He is saying and to teach their daughters how to wail, and their neighbours how to lament. For the whole land is to be filled with mourning.

Jeremiah 9:21

‘For death is come up into our windows,

It is entered into our palaces,

To cut off the children from outdoors,

The young men from the streets.’

The reason for the mourning is made clear. Death has taken over the whole of their society. It has come through their windows (like paid assassins), and entered their palaces (like ravagers in search of spoil), and it has cut off the children playing in the streets, and the young men gathered there (compare Jeremiah 6:11). All are involved. This can only be either pestilence, which can spread and strike anywhere, or invaders who are irresistible once the city has fallen. This is presumably the slaughter over which the prophet (or YHWH) had wept in Jeremiah 9:1.

Some see the idea of death (maweth) coming in through the window as rooted in Canaanite and Babylonian mythology. In the Baal myths we find Baal refusing to have windows in his palace lest Moth (death) climb in and seize members of his family

Jeremiah 9:22

“Speak!” the word of YHWH, “The dead bodies of men will fall as dung on the open field, and as the handful after the harvester, and none will gather them.”

YHWH then abruptly calls on Jeremiah to ‘speak out’ because ‘His word’ is concerning the dead bodies which will fall on the open fields, lying there rotting until they become dung, and deserted there like the gleanings which lie in the fields once the harvesters have passed by. And there will be none to gather the gleanings for those who normally did so (the body gatherers in the case of the dead) would all themselves be dead. For this picture of many left unburied compare Jeremiah 7:33.

All present would have seen dung covered fields as farmers flung dung on them as they sought to renew their small patches of land, and would bring to mind the fields temporarily filled with small sheaves of grain cast aside by the reaper as he emptied his hand so that he could begin again to fashion another sheaf, with the intention of collecting up all the small sheaves when he had finished. In the same way would dead bodies be scattered over the fields, but with none to gather them.

Jeremiah 9:23

‘Thus says YHWH, “Let not the wise glory in his wisdom, nor let the mighty glory in his might, let not the rich glory in his riches, but let him who glories glory in this, that he has understanding, and knows me, that I am YHWH who exercises covenant love, justice, and righteousness in the earth, for in these things I delight, the word of YHWH.”

Reflecting back on Jeremiah 9:12 where the wise man and the prophet failed to be able to discern why YHWH did what He did, and on Jeremiah 9:17 where the wise were mourners, YHWH now tells us what ‘the wise --- the mighty -- and the wealthy’ are not to glory in, (their own wisdom, their own might and their own riches), and what they are to glory in, (‘having understanding and knowing YHWH’). Whilst Jeremiah 9:12 had concentrated on supposedly ‘illuminated’ men, (the ‘wise man’ (Ha ish hechacam) and the prophet), this verse extends the idea to all who saw themselves as ‘wise (chacam) and great’. And it underlines that what is of vital importance to all is to have true understanding and to truly know YHWH in all that He essentially is. It is being emphasised that that was what men should ‘glory’ in, not the failing attainments of this world. And ‘What He is’ is then summed up in terms of the exercise of three attributes, covenant love, justice and righteousness throughout the whole earth, which are the things in which YHWH delights as confirmed by His sure word. ‘What does YHWH require of you but to fulfil justice, to show covenant love and to walk humbly with your God?’ (Micah 6:8).

Indeed had they understood and known YHWH they would not have been puzzled as to why He was about to do what He was about to do (Jeremiah 9:12-14). They would have recognised that it was perfectly in accordance with what He was revealed to be. He was strong on covenant love, but they had broken the covenant, had tossed it away and had failed to love YHWH. He was strong on justice, but they had made a mockery of justice. He was strong on righteousness, but they were totally unrighteous (not walking in His righteous ways as laid out in His Instruction). The contrasts are also interesting. Covenant love, involving close association with God’s wisdom, contrasts with men being ‘wise’ in their own eyes. True justice contrasts with ‘the mighty’, who all too often sought to override justice for its own ends. Righteousness contrasts with ‘the rich’ and with wealth, which tends to divert men from the way of righteousness (compare Proverbs 30:8-9; Matthew 19:23).

It was because of the essential nature of God in contrast with Judah’s dependence on earthly wisdom, might and wealth, that judgment was coming on Judah. They had followed their own ways, ignoring the covenant, they had looked to their own might, ignoring justice for the helpless and needy, and they had gloried in their own wealth, spurning righteousness and the need to hear the cry of the poor. All these things revealed a lack of understanding, and of ‘knowing YHWH’ essentially, something which was a mark of true believers. No wonder then that YHWH had had to act.

This is a remarkable equivalent to ‘flesh and blood has not revealed this to you, but My Father in Heaven’ (Matthew 16:17), and ‘You have hidden these things from the wise and understanding and have revealed them to babes’ (Matthew 11:25), for the only ones here who can be seen as having understanding and glorying in what YHWH is are Jeremiah’s adherents.

It is a salutary thought that today men and women certainly boast in how clever they are, how strong they are, and how wealthy they are. It is such people who are feted. But those who reveal ‘covenant love’ (a true and humble following of Jesus Christ), true concern for the rights of others, and true righteousness as they walk in the ways of God are often thrust into the background and even vilified.

His Punishment Must Also Come On All Their Neighbours.

Jeremiah 9:25-26

“Behold, the days come,” says YHWH, “that I will punish all those who are circumcised in their uncircumcision, Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all who have the corners of their hair cut off, who dwell in the wilderness, for all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart.”

And it is because He is Lord of the whole earth that He now calls all nations into account for how they have responded to His covenant love (a covenant love openly offered to all men - Exodus 12:48), to His demand for true justice, and to His righteousness. The nations described are those who practised circumcision in one way or another, in contrast with ‘the uncircumcised Philistines’ (e.g. Judges 14:3; 1 Samuel 17:26), whose description as ‘uncircumcised’ indicates that they were seen as ‘the odd man out’ in the area, although it would appear that the Midianites connected with Moses in the Sinai peninsula also did not practise it, unless they did it at puberty (Exodus 4:24-26), which is when the Egyptians appear to have practised it. But the Midianites were desert tribesmen, and may, of course, have been among those who ‘had the corners of their hair cut off’. The omission of the Philistines here (they are included in 45-51) confirms that here God is dealing with nations which practised circumcision or the equivalent, something which, even if unintentionally, was seen as bringing them into responsibility towards the covenant. But like Judah, because of their failure to respond to the covenant all these nations were ‘circumcised in their uncircumcision’, that is, were physically circumcised while being uncircumcised in heart (see Jeremiah 4:4; Jeremiah 6:10; Leviticus 26:41; Deuteronomy 10:16; Deuteronomy 30:6; Romans 2:25-29).

Included in the condemnation were those who ‘have the corners of their hair cut off who dwell in the wilderness’. This was a practise known among certain Arab tribes in the desert (compare Jeremiah 25:23; Jeremiah 49:28; Jeremiah 49:32) and was seemingly seen by God as similar to circumcision, because it indicated a parallel kind of commitment. It was a practise forbidden to Israel (Leviticus 19:27).

“For all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart.” In these words YHWH was now considering the wider aspect of nations. ‘All nations were uncircumcised’ because even those already mentioned which practised circumcision in one way or another were seen by Him as uncircumcised because of their behaviour and attitude, something which was now seen as also true of ‘the whole house of Israel’.

This indicated two important lessons. The first was that Judah’s circumcision meant nothing more than that of other nations unless it was accompanied by covenant obedience, and secondly that YHWH did see the other nations as having a duty towards Him, because He was Lord of the whole earth. True circumcision had always been seen as given only to those who ‘walked before Him and were blameless’ (Genesis 17:1).

Egypt is mentioned first as being the foremost nation in the area, but it does serve to emphasise that because of their sinfulness Judah were being seen as one among many.

Bibliographical Information
Pett, Peter. "Commentary on Jeremiah 9". "Pett's Commentary on the Bible ". https://www.studylight.org/commentaries/eng/pet/jeremiah-9.html. 2013.
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