Jeremias 4
Bob Utley · You Can Understand the Bible
Jeremias 4
CONTEXTUAL INSIGHTS This chapter is a series of poems on different subjects. Verses 5-31 contain several independant poems about Judah's invasion. Jeremiah 4:1-2 describe repentance and relate to Jeremiah 3, Jer. 4:21-25. The theme of Judah's rebellion and YHWH's judgment by foreign invasion runs through Jeremiah 6. Notice the number of ways the God-sent invaders are described the lion, v. 7 the destroyer, v. 7 he. . ., v. 13 besiegers, v. 16 horsemen and bowmen, v. 28 the killers, v. 31
Jeremias 4:1-2
4:1 "If" Grammatically there seem to be four "ifs" or conditions in Jer. 4:1-2. This shows the conditional nature of the covenant (i.e. "if. . .then. . .," cf. Leviticus 26; Deuteronomy 27-28; also note Deut. 30:15,19; Psalm 1). SPECIAL TOPIC: COVENANT ▣ "return. . .return to Me" The Hebrew root, שׁוב (BDB 996-1000), is used in several words, in several lines in chapters 3:1-4:2. שׁוב ‒ "return," Jer. 3:1 (twice), 7 (twice), 10,12,14,19,22; 4:1 (twice) ‒ "turn away," Jer. 4:8 ‒ "turn back," Jer. 4:28 שׁובב (BDB 1000) ‒ "faithless," Jer. 3:14,22 משׁובה, (BDB 1000) ‒ "faithless," Jer. 3:6,11,12 ‒ "backsliding," 3:22 Notice the personal emphasis (cf. Jer. 3:1,4,7,10,19,20). Sin is more than a violation of a law code. It is a personal affront to a personal God (i.e. Gen. 20:6; 39:9; 2 Sam. 12:13; Ps. 41:4; 51:4). SPECIAL TOPIC: REPENTANCE (OT) ▣ Notice the list of things YHWH asks His wayward, faithless, covenant people to do. return (twice, meaning to repent, that is turn from idols and turn to YHWH) put away (BDB 693, KB 747, Hiphil IMPERFECT) your idols (cf. Jer. 7:17-18) do not waver, that whole hearted repentance, not half-heart pretending you will swear "as the Lord lives," which is a faith and commitment oath, cf. Deut. 6:13; 10:20; Jer. 12:16) ▣ "Israel" This title (BDB 975, KB 442) can mean a new name given to Jacob a collective term for all the children of Jacob the northern ten tribes after the split of the United Monarchy in 922 B.C. They were later taken captive by Assyria at the fall of the capital, Samaria in 722 B.C. Context must determine which meaning. This is especially hard in Jeremiah when #2 and #3 are used in isolated poems without their historical setting specified. SPECIAL TOPIC: ISRAEL (the name) ▣ "detested things" This is literally "abominations" (BDB 1055) and refers to idols. SPECIAL TOPIC: ABOMINATION SPECIAL TOPIC: IDOLATRY ▣ "and will not waver" This VERB (BDB 626, KB 678, Qal IMPERFECT, lit. "wander," cf. Gen. 4:12,14) refers to wholehearted daily activities (i.e. lifestyle). King David had a whole hearted devotion to YHWH (cf. 1 Kgs. 3:14; 9:4), but his son, Solomon, had only half hearted devotion to YHWH (cf. 1 Kgs. 11:2,4,9). Idolatry destroys faith, trust, and dependence on YHWH and YHWH alone! 4:2 "you will swear" This VERB (BDB 989, KB 1396, Niphal PERFECT with waw) refers to a verbal act of worship, much like our modern liturgies (cf. Jer. 12:16; Deut. 6:13; 10:20; Isa. 65:16). Idolaters swear by Ba'al, but YHWH's people swear allegiance only to Him! This is theologically parallel to Rom. 10:9-13, which is a quote from Joel 2:32 (cf. Acts 2:21). ▣ "In truth, in justice and in righteousness" This is the attitude of "swear." It refers to a lifestyle response, not only a ritual or periodic emotional experiences. This would describe true repentance. Each of these three words carries theological meaning. in truth (BDB 54, see Special Topic below) in justice (BDB 1048, see Special Topic below) in righteousness (BDB 842, see Special Topic below) SPECIAL TOPIC: AMEN SPECIAL TOPIC: JUDGE, JUDGMENT, and JUSTICE IN ISAIAH SPECIAL TOPIC: RIGHTEOUSNESS ▣ "the nations will bless themselves in Him" This is a recurrent theme in Genesis (BDB 138, KB 159, Hithpael PERFECT with waw, cf. Gen. 12:3; 18:18; 22:18; 26:41; 28:14). God's promises to the Patriarchs show Israel's purpose as an instrument of reaching the whole world (cf. Exod. 19:5-6; Isa. 42:6; 49:6). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN) This is such an important theological concept that I have included my notes from Gen. 12:3. NASB, NKJV, NRSV, Peshitta "and in you all the families of the earth shall be blessed" NRSV footnote, JPSOA "by you all the families of the earth shall bless themselves" "and through you I will bless all the nations" TEV footnote "All the nations will ask me to bless them as I have blessed you" "and all the clans on earth will bless themselves by you" "and in you shall all the tribes of the earth be blessed" "All the peoples on earth will wish to be blessed as you are blessed" REB footnote "All the peoples on earth will be blessed because of you" The Niphal stem is usually PASSIVE (LXX, NASB, "shall be blessed," cf. Jer. 18:18; 28:14), but in Jer. 22:18 and 26:4 the Hithpael PERFECT stem is used, which is REFLEXIVE ("bless themselves"). It is possible that the Hithpael denotes a continuing action through time. It is significant that God includes all nations in His promise to Abram in light of the universal rebellion of chapter 11. God chose Abraham to choose all humans made in His image (cf. Ps. 22:27; 66:4; 86:9; Isa. 25:6-12; 56:6-8; 60:1-3; 66:23; Acts 3:25; Gal. 3:8)! Also see note at Gen. 22:18. This is really an important passage. It shows clearly God's purpose of using Abram to reach all the world. The universal promise of Gen. 3:15 is being implemented, even amidst the purposeful rebellion of Noah's children (i.e. Genesis 10 and 11). It s not only to those who show favor to Abram, but to those who will show favor to Abram's seed (i.e. the Messiah). There was/is a universal purpose in YHWH's choice of "one" to bring prophesied redemption through the special "One" of his descendants. In the big picture, this is not a text about an attitude toward Jews, but a faith response to the Jewish "promised One." ▣ "in Him they will glory" The VERB (BDB 237, KB 248) is Hithpael IMPERFECT, denoting ongoing action. Followers of YHWH glory/boast in knowing Him and Him alone (cf. Jer. 9:23-24). Notice the wonderful, universal implications of Isa. 45:20-25, especially Jer. 4:25b! Biblical faith is a personal relationship with the one true God!
Jeremias 4:3-4
4:3-8 This strophe is a warning and call for repentance. Notice the commands. Jer. 4:3, "break up" ‒ BDB 644, KB 697, Qal IMPERATIVE (metaphor for prepare your heart, cf. Hos. 10:12) Jer. 4:3, "sow" ‒ BDB 281, KB 282, Qal IMPERFECT used in a JUSSIVE sense (negated, "among the thorns" imagery for established idolatry) Jer. 4:4, "circumcise yourselves" ‒ BDB 557, KB 555, Niphal IMPERATIVE (imagery for the heart, cf. Jer. 9:25-26; see SPECIAL TOPIC: CIRCUMCISION, III) Jer. 4:4, "remove" ‒ BDB 693, KB 747, Hiphil IMPERATIVE (the literary parallel to "circumcise") In light of YHWH's warning of judgment (Jer. 4:4c-f), He calls for the proclamation of invasion and action (Jer. 4:5-8). Jer. 4:5, "declare" ‒ BDB 610, KB 665, Hiphil IMPERATIVE (first of six IMPERATIVES about communication) Jer. 4:5, "proclaim" ‒ BDB 1033, KB 1570, Hiphil IMPERATIVE Jer. 4:5, "say" ‒ BDB 55, KB 65, Qal IMPERATIVE Jer. 4:5, "blow" ‒ BDB 1075, KB 1785, Qal IMPERATIVE Jer. 4:5, "cry" ‒ BDB 894, KB 1128, Qal IMPERATIVE Jer. 4:5, "aloud" ‒ BDB 569, KB 583, Piel IMPERATIVE Jer. 4:5, "say" ‒ same as #3 The content of their commandment is, act now, judgment is coming (cf. Jer. 4:6c-7) Jer. 4:5, "assemble" ‒ BDB 62, KB 74, Niphal IMPERATIVE, cf. Jer. 8:14 Jer. 4:5, "let us go" ‒ BDB 97, KB 112, Qal COHORTATIVE, cf. Jer. 8:14 Jer. 4:6, "lift up a standard" ‒ BDB 669, KB 724, Qal IMPERATIVE (i.e. a military signal) Jer. 4:6, "seek refuge" ‒ BDB 731, KB 797, Hiphil IMPERATIVE Jer. 4:6, "do not stand still" ‒ BDB 763, KB 840, Qal IMPERFECT used in a JUSSIVE sense (i.e. do not wait!) Finally, in light of the coming judgment, they are called on to grieve. Jer. 4:8, "put on sackcloth" ‒ BDB 291, KB 291, Qal IMPERATIVE (see SPECIAL TOPIC: GRIEVING RITES) Jer. 4:8, "lament" ‒ BDB 704, KB 763, Qal IMPERATIVE Jer. 4:8, "wail" ‒ BDB 410, KB 413, Qal IMPERATIVE Why? "The fierce anger of the Lord" is coming (cf. Jer. 4:26; 12:13; 25:37,38; 30:24; 49:37; 51:45) and He will not change His mind (cf. Jer 4:28). 4:3 "to the men of Judah and to Jerusalem" This shows the collective call to individual repentance, which characterizes Jeremiah and Ezekiel (esp. Ezekiel 18). Biblical faith is corporate but it is entered into by individual choice. SPECIAL TOPIC: BIBLICAL FAITH IS CORPORATE ▣ "Break up your fallow ground" Verse 3 relates to the agricultural practice of preparing ground for seed. The rabbis use the illustration that our minds are like a plowed field, ready for seed and what one lets in through the eyes and ears falls on that prepared ground. What we think and then dwell on becomes who we are! Repentance is plowed, good ground, ready for fellowship and obedience in a daily walk with God. SPECIAL TOPIC: KEEP SPECIAL TOPIC: THE PATH, THE WAY 4:4 "Circumcise yourselves to the Lord. . .remove the foreskin of your heart" This shows that ritual alone was/is never effective, but a daily, internal faith attitude is essential (cf. Deut. 10:12; 30:6). Other examples of this idiom are: ears, Jer. 6:10 lips, Exod. 6:12,30 heart, Deut. 10:16; 30:6 flesh, Gen. 17:12 SPECIAL TOPIC: CIRCUMCISION ▣ "My wrath go forth like fire" This is recurrent imagery (cf. Jer. 17:4; 21:12). SPECIAL TOPIC: FIRE ▣ "And burn with none to quench it" See Isa. 1:31; 66:24; Amos 5:6; Matt. 3:12; Mark 9:43,48; see SPECIAL TOPIC: ETERNAL PUNISHMENT. See the word study gehenna in the SPECIAL TOPIC: WHERE ARE THE DEAD?, II. D.
Jeremias 4:5-9
4:5 "Blow the trumpet" This is the word shophar. It was used as a call to war or for religious observances. Jer. 4:5-9 forms a poem of a watchman. SPECIAL TOPIC: HORNS USED BY ISRAEL ▣ "in the land" This is the Hebrew term erets (BDB 75, KB 90). It has a wide semantic field. It is obvious from this context that it means Judah. SPECIAL TOPIC: LAND, COUNTRY, EARTH ▣ "Into the fortified cities" When an enemy approached, all the people of the surrounding unwalled villages rushed to the nearest city with a protective wall (i.e. Jer. 8:14). 4:6 "Lift up a standard" A standard (BDB 651) serves several purposes. a call to assemble a call to gather for war ‒ Isa. 5:26; 13:2; 18:3-4; Jer. 50:2; 51:12 a call to rush to a walled city ‒ Jer. 4:6,21 a call for Gentiles to come to YHWH in peace ‒ Isa. 11:10; 18:3; 49:22; 62:10 YHWH is a banner for His people ‒ Exod. 17:15 ▣ "Zion" See SPECIAL TOPIC: ZION. ▣ "evil from the north" The "north" was a symbol of evil because it was the route of invasion for the Mesopotamian powers (i.e. Assyria, Babylon, Persia, cf. Jer. 1:14,15; 6:1,22; 10:22; 50:3; Isa. 41:25). Although, some see it as the invasion of the Scythians, according to Herodotus. 4:7 "lion" See SPECIAL TOPIC: LIONS IN THE OT ▣ "a destroyer of nations has set out" This is literally "struck his tents." It refers to Nebuchadnezzar II of Neo-Babylon, who took Judah into exile in 605, 597, 586, 582 B.C., as Assyria did Israel in 722 B.C. 4:8 "put on sackcloth" See SPECIAL TOPIC: GRIEVING RITES. ▣ "the fierce anger of the Lord has not turned back from us" This is a play on the phrase "turn back" (BDB 996, KB 1427), which is also the term for "repentance," cf. v. 1 (twice). YHWH will not relent of His wrath on His covenant people for their idolatry. 4:9 "in that day" This phrase was a way of referring to the special future day of YHWH's visitation (cf. Jer. 4:11a). It can be for blessing or judgment, here judgment. SPECIAL TOPIC: THAT DAY ▣ "the king. . .the princes. . .the priests. . .the prophets" This refers to those leaders who rejected Jeremiah's message (cf. Jer. 1:18; 2:8,26; 5:31; 6:13; 8:1,10; 13:13; 14:18; 23:33-34). Judah had no godly leaders! ▣ Notice the parallel VERBS. fail ‒ BDB 1, KB 2, Qal IMPERFECT appalled ‒ BDB 1030, KB 1563, Niphal PERFECT with waw (related form "waste" in Jer. 4:7) astounded ‒ BDB 1069, KB 1744, Qal IMPERFECT (found only here in Jeremiah) The leadership (civil and religious) will utterly fail and not know what to do in light of the invasion. Their eyes have been blinded by idolatry and false prophets (cf. Jer. 4:10); they cannot find YHWH! Therefore, the common proverb has come true—"As the leaders go, so go the people!"
Jeremias 4:10
4:10 "Then I said" Who is speaking? the prophet (Jeremiah) the people of Judah false prophets (i.e. you will have "peace") The MT has "Then I said," but the LXX has, "And they shall say." See my comment in the next item. ▣ "Surely You have utterly deceived this people" Jer. 4:10 is a comment from Jeremiah to YHWH about the message of the false prophets. Jeremiah speaks bluntly and honestly to God (cf. Jer. 12:1; 15:17-18; 20:7-9). This false message of hope and deliverance from invasion was what the false prophets were preaching in God's name (cf. Jer. 6:14; 8:11; 14:13; 23:16-17; 28:1ff). God let this occur but both the speaker and hearer are responsible! The MT has the Hiphil INFINITIVE ABSOLUTE and the Hiphil PERFECT VERB, which was a grammatical way to denote emphasis ("utterly deceived"). One more possibility in understanding this difficult phrase is that the people were clinging to Isaiah's prophecies about the invulnerability of Jerusalem (cf. Isaiah 36-39). Jeremiah would have to remind them that Isaiah's promises were also based on a conditional covenant model (i.e. "if. . .then. . .," cf. Jer. 4:1-2). Judah did not obey the covenant, therefore, its curses, not its promises, were what they would reap (cf. Leviticus 26; Deuteronomy 28-29). SPECIAL TOPIC: COVENANT ▣ "peace" See SPECIAL TOPIC: PEACE (OT). ▣ "throat" This is the word nephesh (BDB 659, cf. Gen. 2:7 [of man] and 2:19 [of animals]). It basically means the life on this planet that breathes (related to the Hebrew word for "breath"). SPECIAL TOPIC: NEPHESH
Jeremias 4:11-13
4:11 "A scorching wind" This refers to the sirocco desert winds, often used in the OT as imagery for judgment (i.e. "not to winnow, and not to cleanse," cf. Jer. 4:12). ▣ "from the bare heights" This was the physical locality of Ba'al worship (cf. Jer. 2:20; 3:2,6; 4:11; 7:29; 14:6; 17:2; Isa. 57:7; Deut. 12:2). It was also the place where winnowing occurred. SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE ▣ "the daughter of My people" See notes at Jer. 46:11. ▣ "not to winnow" The wind will be too strong and too hot for harvesting grain. The last item, "cleanse," probably refers to the process of separating the husk from the grain (DSS). The implication is that husk and grain (i.e. the faithful and the unfaithful) will both be destroyed. 4:12 "at My command" God sent these judgments; they were carried out by Mesopotamian pagan nations! There are consequences to covenant disobedience (cf. Leviticus 26; Deuteronomy 28-29)! SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY 4:13 This is imagery for God's judgment (i.e. lines a-c refer to the invaders, "he," cf. v. 7) and the results. woe to us (BDB 17, cf. Jer. 4:31; 6:4; 10:19; 13:27) we are ruined (BDB 994, KB 1418, Pual PERFECT, same VERB found in Jer. 4:20; 9:19; 10:20; 48:1,15,20; 49:3,10)
Jeremias 4:14-18
4:14 "Wash your heart" This VERB (BDB 460, KB 459, Piel IMPERATIVE) is an allusion to washing a soiled garment, which is imagery for repentance and cleansing (cf. Ps. 51:2,7; Isa. 1:16; Jer. 2:2). It is a call, like Ezekiel 18, for an individual to turn back to YHWH and change his ways (cf. Jer. 4:3-4). SPECIAL TOPIC: HEART ▣ "That you may be saved" The Hebrew VERB (BDB 446, KB 448, Niphal IMPERFECT) has two connotations. physical deliverance spiritual forgiveness Both are needed for Judah to avert YHWH's coming judgment! SPECIAL TOPIC: SALVATION (OT term) ▣ "wicked thoughts" Maybe this is best illustrated by Jer. 13:27. 4:15 "voice. . .from Dan" This was the farthest northern tribe in Palestine. The tribe of Dan, in unbelief, moved from its tribal allocation in the south (i.e. because of the Philistine occupation of their tribal inheritance, cf. Josh. 19:40-48) to the north (cf. Judges 18). The phrase "from Dan to Beersheba" became a way to denote the whole Promised Land (cf. Jdg. 20:1; 1 Sam. 3:20; 2 Sam. 3:10; 17:11; 24:2; 2 Chr. 30:5; Amos 8:14). ▣ "Mount Ephraim" This refers to the central mountainous (i.e. hill country) region of Palestine, which was the tribal allocation of Ephraim (cf. Josh. 17:15; 19:50; 20:7). The mountains of Ebal and Gerizim (i.e. Samaria) were in this region. Dan and Ephraim fell to the Assyrians in 722 B.C. Now that destruction would come to Judah and Jerusalem (cf. Jer. 4:16-17) and the northern invaders were close! 4:16 This verse starts with two commands to make known YHWH's coming judgment to Judah. report ‒ BDB 269, KB 269, Hiphil IMPERATIVE (this could refer to the mercenary invaders, Jer. 4:16c) proclaim ‒ BDB 1033, KB 1570, Hiphil IMPERATIVE The voice from Dan (Jer. 4:15) tells the invaders (or the surrounding nations to Judah) they are close to Jerusalem tells Jerusalem that the invaders are close to them! ▣ "Besiegers come from a far country" The VERBAL (BDB 665, KB 718, Qal ACTIVE PARTICIPLE) in this context has the meaning of "besiege" (BDB 666, #5, cf. Isa. 1:8; Ezek. 6:12). It usually is translated "enemies." The UBS Handbook (p. 133) suggests advanced scouts of the Neo- Babylonian army. The UBS Text Project, p. 184, suggests it refers to enemy guards who watched besieged cities for those trying to escape. 4:17 "Like watchmen of a field" I must admit that I do not understand this phrase in this context. TEV takes it to mean watchmen that surround a field ready to harvest. But here they guard against any persons escaping the besieged city (NET Bible, footnote, #13). The UBS Handbook (p. 134) suggests that the imagery is connected to the "tents" (booths) of the agricultural watchmen, but here with the army tents of the invaders (v. 7). ▣ "Because she has rebelled against Me" Notice the personal affront that YHWH feels! It is not just the violation of His covenant, but the rebellion against Him, Him as husband, Him as King, Him as the only God! Possibly Jer. 5:20-29 describes the attitude best. The VERB "rebelled" (BDB 598, KB 632, Qal PERFECT) is also found in Jer. 5:23; Lam. 1:18,20 (twice); and 3:42. However a SYNONYM (BDB 833, KB 981) is used in Jer. 2:8,29; 3:13; 33:8; Lam. 3:42. 4:18 The invasion, destruction, and exile of the covenant people from the covenant land and the special covenant city was their own fault. YHWH gave them only what they had sown (cf. Job 34:11; Ps. 28:4; 62:12; Prov. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; 1 Cor. 3:8; 2 Cor. 5:10; Gal. 6:7-10; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12). For a full list, see Gal. 6:7-10. ▣ "How bitter" This is the result of their rebellion (cf. Jer. 2:19; Amos 8:10). Note Job 20:11-16; sin tastes good initially but becomes poison and brings death! Their idolatry had spread into their very being (i.e. heart). They were sinful through and through! SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY
Jeremias 4:19-22
4:19-22 This shows the way God truly feels (Jer. 4:22) about bringing judgment to Judah (cf. Hosea 11:8-9). YHWH puts His feeling into the prophet's mind and heart. Jeremiah speaks for Him! 4:19 NASB, NKJV "My soul, my soul!" "My anguish, my anguish!" "Oh my suffering, my suffering!" "My belly, my belly!" "I am in pain! I am in pain!" The MT has a NOUN (BDB 588) which means "bowels" or "inner parts" (cf. NIDOTTE, vol. 2, pp. 1012-1013). Here it is parallel with "heart," which is another way of referring to the place of feelings. The ancient Hebrews thought the seat of the emotions was in the lower viscera (BDB 589 #5). This verse is emphasizing the terrible pain of Jeremiah's feelings about YHWH's coming judgment. SPECIAL TOPIC: INWARD PARTS SPECIAL TOPIC: THE HEART ▣ "I am in anguish" "I am pained in my heart" "how great my agony" "I can't bear the pain" "I writhe in pain" "How I writhe" The VERB in v. 19 could come from חול ‒ BDB 296, KB 297, Qal COHORTATIVE, "writhe" יחל ‒ BDB 403 KB 407, Hiphil COHORTATIVE, "wait" This information is from OT Parsing Guide (revised) by Beall, Banks, and Smith, p. 546. The UBS Text Project and AB do not even mention the option. ▣ "The sound of the trumpet" The JPSOA notes that the MT has "you, O my being, hear," but by a change of vocalization, yields, "I hear the blare of horns, my inner being, alarms of war" (p. 931). 4:20 "Disaster on disaster" The NOUN (BDB 991) is repeated for emphasis. This same literary technique was used by isaiah. Also notice that "devastated" (BDB 994) is also repeated in this verse (v. 30). Both of these similar roots (שׁדד and שׁדר) are used often in Jeremiah. ▣ "tents. . .curtains" The NET Bible (p. 1298) makes the comment that this verse could refer to the weakness of Judah's defenses the destruction of a person's home (using an ancient cultural imagery) The UBS Handbook on Jeremiah (p. 137) suggests that "tents" and "curtain" could be a reference to the temple in Jerusalem. ▣ "in an instant" This is parallel with "suddenly" (v. 20c). The phrase "in an instant" (רגע, BDB 921), with revocalization, can be translated "torn to shreds" (cf. LXX, NEB). This would fit the parallelism as well. ▣ "my. . .My" Apparently, Jeremiah is speaking as a Judean citizen. He is identifying with his people's plight! 4:21 The "standard" and "the trumpet" are military signaling devises, here of the invaders (cf. Jer. 4:19). The two VERBS of this verse are see ‒ BDB 906, KB 1157, Qal IMPERFECT used in a COHORTATIVE sense hear ‒ BDB 1033, KB 1570, Qal COHORTATIVE 4:22 This verse shows God's disappointment in His covenant people in strong images of irony. they are foolish (BDB 17) they do not know Me (BDB 393, KB 390, Qal PERFECT) they are stupid (BDB 698) children (cf. Isa. 1:2-3) they have no understanding (BDB 106, KB 122, Niphal PARTICIPLE) they are shrewd to do evil (BDB 314) they do not know how to do good (BDB 405, KB 408, Hiphil INFINITIVE CONSTRUCT) Notice how they are described in Jer. 5:21. SPECIAL TOPIC: FOOLISH PEOPLE
Jeremias 4:23-26
4:23-26 This strophe uses original creation in its chaotic state (i.e. "formless and void," cf. Gen. 1:2; "the heavens, and they had no light" before Gen. 1:3) to describe the destruction caused by foreign (Mesopotamian) invasion. As creation was originally without human habitation, so now the Promised Land is without human habitation. This is not to be taken literally; there were always some Israelites and Judeans not taken captive, but the land looked/seemed empty! (cf. Jer. 4:27). Also notice the literary structure of "I looked. . ." (BDB 55, KB 65, Qal PERFECT) used four times. 4:25 "all the birds of the heavens had fled" This may refer to the fact that even the carnivorous birds have left because there is no more food (i.e. those killed in battle or invasion). Exile had emptied the land.
Jeremias 4:27-31
4:27 "Yet I will not execute a complete destruction" This refers to hope amidst judgment (cf. Jer. 5:10,18; 30:11; 46:28)! SPECIAL TOPIC: REMNANT (three senses) 4:28 This verse speaks of the determined judgment of God (cf. Jer. 23:20; 30:24; Num. 23:19). There is a greater purpose in the discipline of His covenant people (see SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN). His discipline, in reality, was a sign of His parental love. He would not let them continue in their waywardness (i.e. Heb. 12:5-13). Verse 28 personifies YHWH's creation (i.e. earth and heaven). The first two created things mourn over the coming judgment of Palestine, and especially of Jerusalem and the temple (possibly Jer. 4:20c and d). The earth convulses as YHWH approaches (for blessing or judgment), cf. Rom. 8:18-22. ▣ "Because I have spoken" This alludes to the power of YHWH's word (cf. Isa. 55:9-11). I have spoken I have purposed I will not change My mind I will not turn from it Judah reaped the curses of Leviticus 26 and Deuteronomy 28 after repeated warnings. 4:29 This verse describes what happened when an invading army swept across the land, and smaller unwalled cities were defenseless and had to abandon their homes and shops. They tried to hide or seek the shelter of a walled city. 4:30 This is an allusion to Judah as a harlot. Her lovers are the foreign powers with whom she makes political alliances. dress in scarlet (BDB 1040) use gold ornaments (BDB 725 CONSTRUCT BDB 262) used dark highlighter around your eyes (i.e. with antimony) This may reflect signs of wealth and social standing or characteristic signs of a prostitute. The second option, in context, seems best. Political alliances were considered "spiritual/political adultery." 4:31 This allusion switches to birth pains (cf. Jer. 4:31; 6:24; 13:21; 22:23; 50:43). Not to bring forth life, but death (cf. v. 30 f,g)! Judah's idolatry and covenant breaking have resulted in destruction, death, and exile!