Source: https://bible.org/seriespage/jeremiah-15
Timestamp: 2019-04-22 10:57:58+00:00

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A. This chapter seems to be made up of disjointed poems.
6. vv. 19-21 have YHWH's response to Jeremiah's prayer. In a sense this is like a second call to prophetic service.
B. The time for repentance has passed, even intercession by great leaders cannot stop the coming invasion from the north (cf. vv. 12-14).
3I will appoint over them four kinds of doom," declares the Lord: "the sword to slay, the dogs to drag off, and the birds of the sky and the beasts of the earth to devour and destroy. 4I will make them an object of horror among all the kingdoms of the earth because of Manasseh, the son of Hezekiah, the king of Judah, for what he did in Jerusalem.
15:1 YHWH answers Jeremiah's intercession. The few spiritual leaders in Israel/Judah's history cannot avert the unbelief and rebellion of the current generation (cf. Ezekiel 18). Corporate prayers are effective only if the people share the faith and repentant attitude of the intercessor!
Notice YHWH's directives about Judah.
Judah had rejected YHWH ("Me," "My," "My," cf. v. 6). They were no longer in a covenant relationship with Him (see SPECIAL TOPIC: APOSTASY (APHISTĒMI) at 2:19)!
15:2 The people respond to YHWH's message through Jeremiah. They are not searching knowledge but flippantly responding! Therefore, YHWH tells them exactly where they will go (cf. 14:12).
The normal triad of judgment is the sword, famine, and pestilence (cf. Ezke. 14:21; 33:27), but here "captivity" or exile is used.
▣ "four kinds of doom" There are four Qal infinitive constructs.
15:4 "I will make them an object of horror among all the kingdoms of the earth" This Hebrew idiom is explained in 24:9; 29:18 (cf. Deut. 28:25). Israel was meant to reveal YHWH's loving character to the nations, but they did not see the mercy of YHWH because only His judgment was manifested in the life of Israel (cf. Ezek. 36:22-38).
▣ "because of Manasseh" YHWH gives the specific origin of Judah's idolatry-King Manasseh. He was Hezekiah's son who reigned longer than any other Judean king. He was by far the most evil king in Judah's history (cf. II Kgs. 21:1-18; 23:26-27; 24:3-4; II Chr. 33:1-17). He was saved and forgiven at the very end of his life, but the consequences of his idolatry were permanent to the people of Judah.
They did not repent of their ways.
15:5-9 Verses 5-9 are YHWH's lament! This poetic strophe (characterized by perfect verbs) describes the coming judgment of Judah's incalcitrant rebellion and idolatry.
Verse 5 is a series of questions.
The theological implication is that without YHWH's help, there is no one else who cares, protects, and provides for them. But they have rejected Him.
Because of this YHWH will act as judge. He is tired of relenting (cf. 6:11; 7:6).
Wow! Idolatry has consequences! Lack of repentance (cf. v. 7, line 3) has consequences! If this were true then, why not now?
I do like the NET Bible's understanding of an outline of this poem based on who is speaking to whom (p. 1333).
15:6 "I will stretch out My hand against you and destroy you" This is an idiom from the exodus (cf. Exod. 7:5; Isa. 31:3) of YHWH's power in judgment (cf. Jer. 6:12). In Exod. 7:5 it is against the Egyptians on behalf of His covenant people, but now YHWH acts against His own people (cf. Isa. 5:25; 10:4; 14:27).
NASB, JPSOA"You keep going backward"
REB, NET"You have turned your back to me"
Hebrew verbs do not have a time element; that must be determined from context. Notice how the translations of v. 6 differ.
The best parallel use of "backward" (BDB 229) is 7:24.
▣ "I am tired of relenting" The verb (BDB 521, KB 512, Niphal perfect) is used of exhausted patience. The Niphal perfect can be used in a good sense.
It can be used in a bad sense.
The second verbal (BDB 636, KB 688, Niphal infinitive construct) means to be moved with pity. Here it is negated. YHWH will not be moved with pity (cf. 7:16). Judgment is coming! He has waited and waited but Judah would not repent and return to Him (cf. v. 7c; 7:13).
15:8 This verse is difficult to understand.
2. Does it refer to the death of the remaining widows by young invaders because their own children/warriors cannot defend them?
The "widows" described as "the sand of the sea" is an allusion to YHWH's promise to Abraham about his numerous descendants (cf. Gen. 22:17; 32:12). But now his many descendants will be destroyed! The fathers/husbands and their young men/soldiers are already dead, and now their mothers also (i.e., no hope for a next generation).
▣ "A destroyer at noonday" This seems to refer to the personification of an invading army that attacks at the time when the defenders could see best (cf. 6:4). This would then be a symbol of the invulnerability of the invaders.
▣ "Anguish" This word (BDB 735 I, KB 822 II) is found only here and in Hosea 11:9. It denotes "shock" and "agitation" (KB).
▣ "dismay" This word (BDB 96, KB 111) basically means "sudden fear" (cf. Ps. 78:33). It is used in the "cursing and blessing" section of Leviticus (cf. Rev. 26:16). In Isa. 65:23 it is used of what will not happen to a restored, repentant people of God.
15:9 There have been several ways to understand v. 9, line 2.
The numerous widows and mothers of vv. 7-8 are again used as imagery of Judah invaded, defeated, and taken into exile.
▣ "seven" This is a symbolic number, going back to Genesis 1-2, for perfection. A woman with seven sons would be considered uniquely blessed by God (cf. I Sam. 2:5).
▣ "So I will give over their survivors to the sword" This phrase appears to denote a complete destruction of Judah by the sword. This is prophetic hyperbole because we know many thousands were exiled. Poetry is meant to function on an emotional level, not a literal, historical level.
In a time of disaster and a time of distress."
15:10-18 This is known as the second "Confession of Jeremiah," but it may be better characterized as his "complaint." He prays in vv. 15-18. YHWH responds and reassures him in vv. 19-21.
15:10-11 Verse 10 is obviously a lament from Jeremiah. He expresses how he feels about the way his ministry is being accepted.
1. YHWH is answering (LXX) Jeremiah (NJB) by reminding him of his call (i.e., Jer. 1:4-10). His birth (#1 above) was the will of YHWH (i.e., Jer. 1:5).
The Hebrew of v. 11 is uncertain. The diversity of the versions and the Kethiv and Qere of the Masoretes show this.
And within all your borders.
It will burn upon you."
15:12-14 The NASB strophe describes the judgment of Judah by YHWH (notice the "I will. . ."). He is addressing Judah in vv. 12-14 (cf. 17:3-4).
There is a problem with the first verb of v. 14.
a. NASB - "then I will cause your enemies to bring it"
b. NKJV - "and I will make you cross over with your enemies"
15:13 "without cost" This phrase is difficult to interpret in this context. The LXX omits it, which makes the verse much easier to understand in the strophe. This is followed by TEV. The "without cost" refers to the invaders confiscating Judah's wealth easily, without great loss to the invaders' military.
15:14 The threat of exile was initially stated in the "cursing and blessing" section of Deuteronomy (i.e., 28:36,64).
Lines 3 and 4 are related to Deut. 33:22. Remember the prophets are "covenant mediators." They hold Israel and Judah to the Mosaic legislation! If they obey - abundance; if they disobey - judgment (cf. Leviticus 26; Deuteronomy 27-28).
15:15-18 This is Jeremiah's prayer for YHWH to take notice of his faithfulness and service. Notice the names for Deity.
These are all covenant names (cf. v. 16, line 2, see Special Topic 1:2). If Judah has not been faithful, Jeremiah has and he has suffered for it.
15:15 Notice the prayer requests (i.e., imperatives) in this verse.
15:16 Jeremiah is expressing, even in the midst of persecution (i.e., v. 15), the joy (BDB 965) and delight (BDB 970) of being YHWH's prophet. The idiom "I ate them" refers to God's message (cf. Ezek. 3:3).
Some commentators have suggested that the phrase "Your words were found" refers to the discovery of the Law found in the remodeling of the Temple during Josiah's reign (cf. II Kings 22; II Chronicles 34; i.e., 621 b.c.).
15:17-18 Jeremiah describes how being God's prophet affected his life.
He states that this is a result of YHWH's call.
15:18c-d This is one of the most shocking assertions about YHWH in the OT. Jeremiah feels so comfortable with YHWH that he can express himself in hyperbolic imagery (exactly the opposite of 2:13).
1. YHWH is like a deceptive stream (BDB 469). This phrase is intensified by the presence of an infinitive absolute and imperfect verb of "to be" (BDB 224, KB 243).
2. The parallel line is like water that is unreliable (BDB 52, KB 63, Niphal perfect, see Special Topic at 3:12; and Special Topic below).
15:19-21 YHWH answers Jeremiah's complaints and requests. YHWH is apparently offended by Jeremiah's characterization in 18c-d. Jeremiah himself must repent (BDB 996, KB 1427, Qal imperfect; see Special Topic at 2:22).
If Jeremiah "turns back" to YHWH, then YHWH will restore (same verb) him. The covenant always has two parties.
The play on the word "return" (used four times in v. 19) continues in v. 19f-g. Jeremiah, as YHWH's spokesman, would hopefully have the Judeans come to him to hear God's word, but he must be careful not to be influenced by their apparent response.
One wonders how much Jeremiah's sense of rejection and prayer for protection and vengeance is meant to reflect the feelings of the godly remnant of Judah/Jerusalem. Often the prophet feels for YHWH. Is it possible he now feels for the repentant remnant?
15:19 "And if you extract the precious from the worthless" I like what UBS Handbook (p. 379) says about line 4, "the precious is YHWH's message (v. 16) and the worthless is Jeremiah's evaluation" (cf. v. 18, lines 3-4).
15:20 This alludes to 1:18-19. Jeremiah must be strong to face the opposition that will surely come for speaking the true word of God.
▣ "save. . .deliver" These are in a parallel relationship. They both refer to physical deliverance (BDB 446, KB 448, Hiphil infinitive construct; BDB 664, KB 717, Hiphil infinitive construct). The second verb is repeated in v. 21 (Hiphil perfect), parallel to "ransom" (BDB 804, KB 911, Qal perfect, see Special Topic below).
15:21 "deliver. . .redeem" These are also in a parallel relationship. For "redeem" (BDB 804, KB 911, Qal perfect) see Special Topic below.

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