Jeremias 18
Bob Utley · You Can Understand the Bible
Jeremias 18:1-4
18:1 See note at Jer. 7:1. 18:2 The potter is imagery for YHWH (cf. Isa. 29:16; 30:14; 41:25; 64:8; Zech. 11:13; Rom. 9:21; Rev. 2:27). The VERBAL "formed" (BDB 427, KB 428, Qal ACTIVE PARTICIPLE) is often used of YHWH's creative activity (cf. Gen. 2:7,8,19; Isa. 43:1,21; 44:21; 45:9,11,18). YHWH's covenant people were part of a larger purpose (see SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN), but their covenant disobedience caused that plan to be damaged (cf. Ezek. 36:22-36). Therefore, the potter starts over again to make a new piece on the wheel (cf. Jer. 18:4). The theological question is "who/what" is the new piece (i.e. restored Judah or all mankind)? I have come to believe that the events of A.D. 70 (i.e. the Jewish war with Rome, culminating in the destruction of Jerusalem and the temple) ended the Mosaic covenant. The church has become the new people of God. This title is no longer national, but "whosoever will" believe in Jesus as the promised Messiah. I hope if this paragraph shocks you that you will look at my revised verse-by-verse commentary (www.freebiblecommentary.org) on the Olivet Discourse of Jesus (Matt. 24; Mark 13; Luke 17; 21) the "man of lawlessness" passage in 2 Thess. 2 my new (2024) exegetical commentary on the book of Revelation 18:3 NASB, Peshitta "on the wheel" "at the wheel" NRSV, TEV, NJB, REB, JPSOA, NET "at his wheel" "on the stones" The MT has a PREPOSITION the DEFINITE ARTICLE dual NOUN "stones" (BDB 6) This literal translation is followed by the LXX. Potters used two stones one on which to put the lump of clay another to turn with the foot 18:4 The problem was defective clay not a poorly skilled potter! The clay was/is fallen (cf. Genesis 3), even with all of YHWH's benefits (cf. Rom. 9:4-5). The JPSOA translation adds "if," which denotes that not all vessels were "spoiled." But the context suggests YHWH is depicting Judah as a corporate entity. SPECIAL TOPIC: THE FALL OF MANKIND
Jeremias 18:5-12
18:7 The actions of YHWH are the very actions given to Jeremiah at his call (cf. Jer. 1:10). YHWH exercises interest and control over all nations (cf. LXX, Deut.32:8; all the judgment chapters are addressed to them in the prophets). to uproot ‒ BDB 684, KB 737, Qal INFINITIVE CONSTRUCT to pull down ‒ BDB 683, KB 736, Qal INFINITIVE CONSTRUCT to destroy ‒ BDB 1, KB 2, Hiphil INFINITIVE CONSTRUCT The actions of renewal and rebuilding mentioned in Jer. 1:10 (also note Jer. 31:28) are conditionally stated in Jer. 18:8-9. Faith and faithfulness have consequences, as do idolatry and disobedience (cf. Jer. 18:10). For a good brief discussion of God changing His mind, see Hard Sayings of the Bible, pp. 209-210, 333-334. SPECIAL TOPIC: PROPHECY (OT), III. 18:8,10 "if. . ." There are some unconditional promises based on YHWH's desire to redeem mankind. However, they are addressed to nations and individuals on conditional bases (i.e. Jer. 7:3-7; 12:16). This is where the doctrine of "God's Sovereignty" and "Human Freewill" meet! SPECIAL TOPIC: Predestination (Calvinism) Versus Human Free Will (Arminianism) SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance SPECIAL TOPIC: COVENANT 18:8 "I will relent" This is the VERB "be sorry" (BDB 636, KB 688, Niphal PERFECT with waw), often translated "repent." It is difficult to speak of YHWH as "repenting." This is obviously anthropomorphic language (see SPECIAL TOPIC: PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE). YHWH is willing to change (His actions, but not His character, cf. Num. 23:19; 1 Sam. 15:29; see Hard Sayings of the Bible, pp. 209-210) based on: a person's/nation's change of attitude and actions intercessory prayer There are several places where this VERB is used of YHWH (cf. Gen. 6:6-7; Exod. 32:14; 1 Sam. 15:11; 2 Sam. 24:16; Ps. 106;45; Jer. 18:7,8; 26:13,19; Amos 7:3,6; Jonah 3:9-4:2,11). However, the opposite is also stated in Scripture (cf. Num. 23:19; 1 Sam. 15:29; Ps. 132:11; Jer. 4:28; Ezek. 24:14; Mal. 3:6; James 1:17). YHWH chooses grace over judgment, if humans will only respond in faith and faithfulness. Prophecy (except Messianic) is conditional. Three good references I trust on this issue are: F. F. Bruce, Answers to Questions, pp. 129-130 Hard Sayings of the Bible, pp. 70-75 D. Brent Sandy, Plowshares and Pruning Hooks, pp. 44-47 SPECIAL TOPIC: COVENANT SPECIAL TOPIC: INTERCESSORY PRAYER 18:11 YHWH, like the potter, made and destroyed a piece of defective pottery. The VERBAL (BDB 427, KB 428, Qal ACTIVE PARTICIPLE) translated "fashioning" is the same Qal PARTICIPLE translated "potter" (vv. 2, 3, 4 [twice], 6 [twice], 11). It is also used of God's activity in forming Adam (cf. Gen. 2:7,8) in forming Jeremiah (Jer. 1:5) in forming a nation from Abraham's seed (cf. Isa. 27:11; 43:1,21; 44:21; 45:9,11; 64:8). ▣ "I am fashioning calamity against you and devising a plan against you" The OT asserts the full sovereignty of YHWH. His control of "all" events (i.e. one causality in the universe) was a theological way of asserting monotheism. This "one causality" can be seen in 2 Chr. 20:6; Eccl. 7:14; Isa. 14:24-27; 43:13; 45:7; 54:16; Jer. 18:11; Lam. 3:33-38). For a good brief discussion of this see Hard Sayings of the Bible, pp. 305-306. This, in no way, is meant to assert that YHWH is the source of evil! SPECIAL TOPIC: ONE CAUSALITY SPECIAL TOPIC: MONOTHEISM The same VERB (BDB 427, KB 426, Qal ACTIVE PARTICIPLE) is used of a potter fashioning clay in Isa. 29:16; 41:25; Jer. 18:4 [twice], 6 [twice]). It is used in the famous passage of YHWH's initial creation of human beings in Gen. 2:7,8 and of Jeremiah in the womb in Jer. 1:5. Here, it refers to YHWH forming, fashioning Israel (cf. Isa. 27:11; 43:1,21; 44:21; 45:9 [twice], 11; 64:7) for His larger purposes of the redemption of all mankind, but they failed! SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ There are two IMPERATIVES which describe YHWH's message to Judah. "turn back" ‒ BDB 996, KB 1427, Qal IMPERATIVE, see SPECIAL TOPIC: REPENTANCE (OT) "reform" (lit. "make good") ‒ BDB 405, KB 408, Hiphil IMPERATIVE Notice that true repentance is not only a turning from evil, but a turning to good! Eternal life has observable characteristics. 18:12 This is YHWH's understanding of the unrepentant heart of Judah (cf. Jer. 2:25; 17:1). They will not, they cannot change (cf. Jer. 13:23). They have passed the time of repentance. They continue to walk in open-eyed rebellion (cf. Jer. 7:24; 9:13; 13:10; 16:12)!
Jeremias 18:13-17
18:13-17 This strophe describes the horrible and unique situation of a nation changing her god/gods (cf. Jer. 2:9-13). YHWH formed/created them but now they have "forgotten" (BDB 1013, KB 1489, Qal PERFECT, cf. Jer. 2:32; 3:21; 13:25) Him, the only true God, the One who brought them into existence, protected them, provided for them, was personally present with them (i.e. Israel as YHWH's wife imagery)! How could this happen? They burned incense to worthless gods. They stumbled from God's clearly revealed way (i.e. ancient paths, cf. Jer. 6:16; Ps. 16:11; 139:24; see SPECIAL TOPIC: THE PATH, THE WAY). They walked in bypaths that were not YHWH's path. What are the consequences of their choices/actions? The land of promise will be a desolation (cf. Lev. 26; Deut. 28). It will be a sign of shame and scorn (lit. "shake the head," cf. Jer. 48:27). They will be scattered (cf. Lev. 26:33; Jer. 9:16; 13:24; 31:10). YHWH will show them His back and not His face (this is a revocalization of the MT; see JPSOA footnote). 18:13 "The virgin of Israel" The virgin wife of Israel was a faithless, adulterous wife! See full note at Jer. 46:11. ▣ "a most appalling thing" This phrase is used of a nation changing gods. The word "appalling" (BDB 1045 III, KB 1619 III) has several forms. שׁערור = horrible things, cf. Jer. 5:30; 23:14 שׁערורי = something horrible, cf. Jer. 18:13; Hosea 6:10 שׁער = rotten figs, cf. Jer. 29:17 18:14 This verse (a parenthetical statement) is difficult to translate. It obviously describes that which normally or expectedly occurs. Here apparently, the snow stays on Mt. Hermon and its melted waters continually flow down. Nature can be predicted with regularity, but not the seed of Abraham (i.e. Jer. 2:11-13; 8:7; Isa. 1:3)! ▣ "of the open country" "of the field" "the crags of Sirion" TEV, REB "Lebanon's rocky heights" "the rocks of its slopes" "from the mountainous rocks" "from the mountain" The MT has "the crags of the field" (BDB 849 CONSTRUCT BDB 961). The word "field" has been interpreted as field ‒ שׂדי (MT) Sirion ‒ שׁריון torrent ‒ שׁדו Shaddai ‒ שׁדו The UBS Text Project, p. 234, gives option #4 a "C" rating. It speculates that Shaddai may have been the name of one of the peaks of the Antilebanon mountain range. SPECIAL TOPIC: SHADDAI 18:15 "My people have forgotten Me" This phrase has several implications. Israel/Judah have violated their marriage vows with YHWH (i.e. spiritual adultery) Israel/Judah have violated YHWH's revelation/law (i.e. covenant disobedience) This is recurrent and powerful imagery of a broken relationship (cf. Deut. 6:12; 8:11; Ps. 106:21; Isa. 17:10; 51:13; Jer. 2:32; 3:21; 13:25; Hosea 2:13; 4:6; 8:14; 13:6). The two exiles (i.e. Assyria and Neo-Babylon) and the foretold destruction of Jerusalem again (cf. Dan. 9:24-27, which became a reality in A.D. 66-70, cf. Matt. 24; Mark 13; Luke 17; 21; 2 Thess. 2; the book of Revelation). It must be restated again and again that humans were created in God's image and likeness for fellowship, not for dependance on self actualization. We need a vital, intimate, personal faith relationship with our Creator. ▣ "worthless gods" See SPECIAL TOPIC: EMPTY, VAIN, FALSE, NOTHINGNESS ▣ "Not on a highway" Jer. 18:15 resumes the theme of apostasy from Jer. 18:13. The image of a special highway is recurrent in Isaiah (i.e. a way to easity and quickly come to YHWH). a highway for the exiled Jews to return, Isa. 11:16; 57:14 a highway for Gentile worshipers to come, Isa. 19:23 a highway of holiness, Isa. 26:7; 35:8; 43:19; 49:11; 51:10 a Messianic highway, Isa. 40:3; 42:16 It is possible that this imagery refers to lifestyle faith (i.e. Ps. 1:1-6; Jer. 6:16; 12:16; 31:21). The ancient path is a way of referring to daily covenant obedience. Biblical faith is a Person to know (i.e. "Me") truths about that Person's will to believe (i.e. inspired revelation) a lifestyle of faithfulness to that revelation (#2) SPECIAL TOPIC: THE PATH, THE WAY 18:16-17 This is exactly opposite of what YHWH wanted to do for His covenant people who He settled in His land. They were to be a light to the nations, but they became an object of scorn (i.e. "perpetual hissing") and astonishment (cf. 2 Chr. 29:8; Jer. 19:8; 25:9,18; 29:18; Lam. 2:15-16; Ezek. 27:36; 36:22-23; Micah 6:16). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 18:17 "the east wind" This wind (BDB 924 CONSTRUCT BDB 870) is imagery for the seasonal winds that affect Palestine. The east wind (Arabic sirocco) is a hot, strong desert wind that causes destruction (i.e. Gen. 41:6,23,27; Job 38:24; Ps. 48:7; Isa. 27:8; Hosea 12:2; 13:15; Jonah 4:8). ▣ "I will show them My back and not My face" The MT has "My back and not My face I will show them." This is an idiom for rejection and broken fellowship. It is opposite of the Aaronic blessing of Num. 6:22-26.
Jeremias 18:18
18:18 This verse is an introductory strophe to the poem of Jer. 18:19-23. Jeremiah's enemies plan their attack (cf. Jer. 20:10). come ‒ BDB 229, KB 246, Qal IMPERATIVE let us devise plans ‒ BDB 362, KB 359, Qal COHORTATIVE come ‒ same as #1 let us strike at him with our tongue ‒ BDB 645, KB 697, Hiphil IMPERFECT used in a COHORTATIVE sense let us give no heed to any of his words ‒ BDB 904, KB 1151, Hiphil COHORTATIVE stop listening, MT, Peshitta, JPSOA, NRSV listen and try to find faults, LXX, JB This is the only verse in the OT where all three means or genres of YHWH's revelation are mentioned together. the priest ‒ the Law (question about how to apply the law) the sage ‒ counsel (i.e. Wisdom Literature) the prophet ‒ the divine word These are mentioned to assert their belief that Jeremiah's messages are not from YHWH. He is a false prophet (cf. Deut. 13:1-5) and should be killed! Because these false leaders have done this to Jeremiah, YHWH will remove all of His revelation from Judah! The three groups of leaders are mentioned several times in Jeremiah (cf. Jer. 2:8,26; 4:9; 5:31; 8:1; 13:13; 26:16; 28:1). kings, princes priests prophets
Jeremias 18:19-23
18:19-23 Jeremiah answers their plans with a prayer to YHWH (another of his laments/confessions). It starts out with the same VERB that ends Jer. 18:18 ("heed"). Notice his requests (hyperbolic, prophetic IMPERATIVES, see D. Brent Sandy, Plowshares and Pruning Hooks, pp. 41-43,46-47,56,99-102,158-160,196-199). Do give heed to me ‒ BDB 904, KB 1151, Hiphil IMPERATIVE. His enemies will not heed/hear, but YHWH will! Listen to what my opponents are saying ‒ BDB 1033, KB 1570, Qal IMPERATIVE MT ‒ listen to opponents LXX ‒ listen to me Remember how I stood before You for them ‒ BDB 269, KB 269, Qal IMPERATIVE to speak good on their behalf (i.e. Jer. 14:13-16) to turn away Your wrath from them (cf. Jer. 15:1) Therefore, YHWH, respond to them. give over their children to famine ‒ BDB 678, KB 733, Qal IMPERATIVE deliver them to the power of the sword ‒ BDB 620, KB 669, Hiphil IMPERATIVE let their wives become childless ‒ BDB 224, KB 243, Qal IMPERFECT used in a JUSSIVE sense let their wives become widows ‒ same as c let their men also be smitten to death ("by pestilence," BDB 560) ‒ BDB 246, KB 255, Qal PASSIVE PARTICIPLE let their young men be struck down by the sword ‒ BDB 645, KB 697, Hophal PARTICIPLE let an outcry be heard from their homes ‒ BDB 1033, KB 1570, Niphal IMPERFECT used in a JUSSIVE sense. For the NOUN "cry out," see Jer. 20:16; 48:4,34; 50:46; 51:54; Isa. 15:5 do not forgive their iniquity ‒ BDB 497, KB 493, Piel IMPERFECT used in a JUSSIVE sense Do not blot out their sin from Your sight ‒ BDB 562 I, KB 567, Hiphil IMPERFECT used in a JUSSIVE sense may they be overthrown before You ‒ BDB 224, KB 243, Qere, Qal IMPERFECT used in a JUSSIVE sense deal with them in the time of Your anger ‒ BDB 793 I, KB 889, Qal IMPERATIVE 18:20 "Should good be repaid with evil" Apparently this refers to Jeremiah's prayers ("I stood before You") for Judah (cf. Jer. 17:16), but they responded by trying to kill him. ▣ "they have dug a pit for me" This is an allusion to a hunting technique (cf. Ps. 57:6; 119:85). It may be literal (i.e. they will try to kill him) or figurative (they will try to ruin his reputation, cf. Jer. 18:22, i.e. his prophecies have not occurred, cf. Deut. 13:1-5). ▣ "how I stood before You" The physical position of Jewish prayer was standing eyes open head up hands outstretched and raised This implies that prayer is a dialogue with God. 18:21-22 Jeremiah tried to present YHWH's word to the people of Judah, but they rejected and ignored this revelation. His own family (tribe) even attacked him. Jeremiah's prayers "for" Judah changed to his prayers "against" Judah. This mimicked YHWH's thoughts. In many ways these calls for judgment reflect the "imprecatory Psalms" (i.e. parts of Psalms 5; 6; 10; 12; 35; 37; 40; 52; 54-59; 69; 70; 79; 83; 94; 109; 129; 137; 139; 140; 143). These Psalms, as well as the prophetic parallels, are an attempt to arrest people's attention to the "justice" of God. There is a judgment coming for unrepentant, unbelieving, unfaithful humans. These passages are designed to shock and redirect wayward humans. SPECIAL TOPIC: JUSTICE SPECIAL TOPIC: JUDGE, JUDGMENT, JUSTICE IN ISAIAH 18:23 Is Jeremiah being vindictive? He seems to want justice for Judah's repeated covenant violations. His own circumstances bothered him but Judah's sin bothered him more! There will be justice. There will be a day when humans give an account to God for the gift of life (i.e. Matt. 25:31-46; Rev. 20:11-15). It will be an especially bad day for covenant, informed people (cf. Luke 12:48)!