Sermon - AudioJeremiah 10-13 - Audio
Jeremiah 10-13 - Reading
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of the religion of the nations.” God commands the people to learn from him and follow his ways, not
the religions surrounding them whose worship will be described in the proceeding verses.
• 10.2: The nations studied the heavens to discern messages from the gods. Astrological signs as well as
weather were considered signifiers of the gods pleasure, displeasure, or warnings about the future;
moreover the people often worshipped astral deities (see 8.2).The worship of the heavens could
strike fear into its worshippers when strange/unexpected events occurred (e.g. the appearance of a
comet, a strange arrangement of the stars). The biblical theology of creation establishes God as
Lord over creation. Israel was not supposed to worship or fear the heavens because God created
them as a part of His complex and intricate creation.
• 10.4: Worthless (hevel) The word hevel is difficult to translate but it conveys the emptiness and
meaninglessness of the idols. It is the same word used in the refrain of Ecclesiastes, “meaningless,
meaningless, all is meaningless.
• 10.5: Not only are the idols worthless (vs. 4), God also portrays the idols as ridiculous; they are not
stable (vs. 4), they cannot talk, and they cannot speak. The people who worship the idols have to
make all sorts of provisions for the gods they themselves have created with wood and stone.
Furthermore, these idols are powerless to perform good or evil.
• 10.6-7: While the idols are worthless (hevel), Yahweh is great, mighty, unique, and worthy of praise. The
great splendour and wisdom of Yahweh has no comparison among the kings and wise men of the
nations. This proclamation is in stark to the empty gods of wood and stone Judah has been
worshipping.
•10.8: Senseless...foolish..taught. These words are common
descriptors of a foolish person within the Wisdom Tradition in the OT.
Those who worshipped the gods of other nations claimed to possess
wisdom but here they are revealed as foolish. Thompson writes, “Men
who claim wisdom and royalty for figments of their imagination are
described as stupid men whose religion is foolish because it is tied to the
lifeless objects of their own handiwork.”
• 10.9: Tarshish… Uphaz Two distant cities from which exported metals
for the idols; however, despite the lavish goods used for the idols, they
remain the creation of man.
•10.10: In contrast to the expensively made but dead gods, the LORD is
the living God
•10.12: Power...Wisdom...Understanding The living God is the one who
made creation by his power. He also created by his wisdom and
understanding (see Prov. 8.22-31)
•10.13: Yahweh is proclaimed as the the God of the storm. This is in
direct challenge to those who declared Baal as the god of the storm.
•10.13: Yahweh is declared to be the God of the winds. This is in direct
challenge to those who declared that the god Adad was the god of the
winds.
•10.15: The idols are fated in the face of the living God. While God is
living and wise, the idols are worthless (hevel), objects of delusion, and
will ultimately parish.
•10.16: This section ends with the exclamation, “The God of creation is
the God who called Israel into a deep and special relationship! Worship
Him!.”
Jeremiah 10:17-25: When the Predicted Becomes the Immanent…
Lament
•10.17: Attack and siege have been predicted and are are now upon the
people.
• 10.18: hurl in this verse is the verb used for the hurling of something from a sling. The people are being
violently “hurled” from their land.
• 10.19-21: Jeremiah laments. His mourning in these verses can be understood as the cry of all the
people over the loss of their homeland.
• 10.21: The shepherds are the leaders of Israel. The theme of senselessness/stupidity within the land of
Judah, particularly amongst Judah’s leaders, is common in Jeremiah.
Jeremiah 10:23-25: The Prayer of Jeremiah
• 10.23: His Steps. The first plea of Jeremiah starts with an affirmation of a common idea in the OT
Wisdom Tradition. “9 In his heart a man plans his course, but the LORD determines his steps”
Proverbs 16.9 NIV
• 10.24: Jeremiah pleads with God to correct him in justice, not anger. Concerning the justice Jeremiah
asked for, Thompson writes, “There may well have been in the view of the people two possibilities of
judgement. The one was punishment according to the gravity of the crime… That way lay
destruction and hence the plea, “not in anger lest though bring us almost to nothing.” (NEB). The
other was correction according to their weakness. God was being asked to show mercy and
patience with his people, correcting their behavior but sparing them from destruction.”
• 10.25: Jeremiah ends his prayer with a plea for God to destroy those who are destroying God’s people.
• 11.2-5: Listen...terms...this Covenant...cursed...obey...you will be my people...I will be your
God... These verses are filled with covenantal language. The LORD is drawing on Judah’s
covenantal history to remind her of her covenantal obligation.
• 11.2: Terms can also be translated as “words” which refer to the commands, blessings, and curses
of the covenant.
• 11.3: Cursed is the man… Jeremiah 11.3 alludes to Deuteronomy 27:15-26 which contains a list of
curses for various practices. It uses the formula “cursed is the man who _______.” ex. "Cursed is
the man who does not uphold the words of this law by carrying them out.” Deuteronomy 27.26a
NIV
• 11.4-5: The specific covenant being referred to in Jeremiah 11.1-5 is the Mosaic covenant which
God made with the people at Sinai (Exodus 19-24) and renewed in the book of Deuteronomy.
God is calling his people to remember the covenant and its stipulations.
• 11.4: Iron furnace is a direct allusion to Deuteronomy 4.20 “But as for you, the LORD took you and
brought you out of the iron-smelting furnace, out of Egypt, to be the people of his inheritance, as
you now are.” Deuteronomy 4.20 NIV
• 11.5: Fulfilll the oath I swore to your forefathers. The Spirit of the Reformation Study Bible
comments on this verse, “One aspect of God’s covenant with Abraham was the promise that his
descendants would one day inherit the land of Canaan (Ge 15:17-21; Dt 4:31). This promise was
but the early stage of a greater expectation of inheriting the entire world (Ro 4:13-17). Under the
sovereign control of God, how and when this promise was to be fulfilled depended upon the
faithfulness of God’s people. The Israelites so violated the covenant that they were actually cast
out of the land. In overflowing mercy Christ--as the representative of God’s people--secured their
inheritance in the new heavens and the new earth to come by his perfect obedience (Rev 21:7)”
• 11.5: Amen Jeremiah answers the LORD by declaring his acceptance of the covenant and its terms.
The people of Israel were commanded to say “amen” to signify their acceptance of the covenant
after hearing its stipulations. “Then all the people shall say, "Amen!"” Deuteronomy 27:26b
•11.6: Listen is s the Hebrew word “shema” which means to hear and obey. God
commands Jeremiah to preach the message “hear and obey the words of the
covenant” (11.2-5) throughout Judea and in the streets of Jerusalem.
•11.7-8: Despite God sending prophets and covenantal curses upon the people, they
continued to sin and reject God’s covenant.
• 11.9: Picture This: A conspiracy/revolt/mutiny organized against Yahweh and his covenant. Vs. 9
uses the metaphor of an organized conspiracy arranged by the people of Judah. While such a
conspiracy did not exist, the metaphor vividly portrays how Judah’s multitude of sins had brought
about their present situation.
• 11.11: The rabbis hold that God is speaking only to those who are hard hearted and have refused to
listen to him. Repentance, according the rabbis, opens God’s ears again.
• 11.12: Burn Incense Burning Incense was a common part of worship in the Ancient Near East.
Israel was commanded to burn incense to the LORD, but they have turned away from Him and
begun to burn incense to other gods.
• 11.12: When they are distressed, the people of Judah will cry out to the very source that God has
mocked and labelled as useless in chapter 10.
• 11.13: There are many parallels between Jeremiah 2.28 and this verse. “Where then are the gods
you made for yourselves? Let them come if they can save you when you are in trouble! For you
have as many gods as you have towns, O Judah.” Jeremiah 2.28 NIV
• 11.13: shameful god Baal A better translation of this phrase is “the altars you have set up to
shame, altars to make offerings to Baal.” “Shame” is often used by biblical writers as another
name for Baal.
•11.14: This is the second time that God commands
Jeremiah to refrain from praying for the people. The
first time occurs in chapter 7, “And you, Jeremiah,
don't waste your time praying for this people. Don't
offer to make petitions or intercessions. Don't bother
me with them. I'm not listening.” Jeremiah 7.16 The
Message
•11.15: My Beloved refers to Judah and captures the
bridal metaphor present in Jeremiah 2 and 3. Even
though Judah is Yahweh’s beloved, she has rejoiced
in her sin and practised evil schemes in the temple
(house). Moreover, the people have tried to avert
punishment through faithless rituals.
• 11.16-17: Picture This: An olive tree, which is known for its long life, is
destroyed by fire. Judah, the olive tree, was once beautiful and
thriving but God will destroy the tree. This metaphor portrays the
tragedy of the destruction of Judah, for they were supposed to be
long-lasting and fruitful.
• 11.18-23: The book of Jeremiah contains more biographical details than any other prophetic book in
the OT.
•11.19-20: Picture This: A lamb lead to the slaughter, a tree destroyed, and a name
forgotten. Jeremiah uses the metaphors of a gentle sheep slaughtered and a tree
destroyed to describe the plots against him. These metaphors convey the strong
hatred the men of Anathoth (vs. 21) have against Jeremiah. They want to kill him, to
cut him off from the land of the living, and subject him to the terrible fate of
whipping his name from history. Within Ancient Near Eastern culture, to not be
remembered/have your name blotted out, was associated with not having any
descendants. This was considered to be an awful fate.
11.21-23: Men of Anathoth Jeremiah’s pursuers
are the men of his hometown (Jer. 1.1).
• 11.21-23: God answers Jeremiah’s lament by
declaring His judgement against those who
would are trying to silence his prophet.
•12.1-2 Jeremiah, like the psalmist, looks around him and sees
the wicked flourishing (Psalm 73.3-5,12); however, they are not
supposed to flourish, to take root, and to bear fruit (Psalm 1).
Jeremiah’s complaint is deeply personal, “why am I, the
righteous bearer of your word suffering while the wicked
suffer!? Where is you justice oh Lord?
•12.3: Jeremiah points out that God has tested him and found
him faithful even in very difficult circumstances. He declares his
faith in God’s justice just as he did in his first complaint. In
Psalm 26, the psalmist writes, “2 Test me, O LORD, and try
me,examine my heart and my mind; 3 for your love is ever
before me, and I walk continually in your truth. 4 I do not sit
with deceitful men, nor do I consort with hypocrites; 5 I abhor
the assembly of evildoers and refuse to sit with the wicked.
Psalm 26 NIV
•12.4: The land is in disarray and disaster because of the sin of
the people. It appears as though Jeremiah is talking about the
drought that took place during his prophetic ministry. The
drought is God bringing covenant curses to bear; however, the
people remain in resolute in their sinful ways.
•12.5: God’s response to Jeremiah is not very satisfying or
comforting. Instead of promising immediate blessings and
justice, God explains to Jeremiah that life will get worse. While
his suffering has been like racing people, it will become like
racing horses. His suffering, declares God, has also been
within place of peace and safety, but it will soon become like
going into the dangerous thickets of the Jordan where wild
animals live.
•12.6: Jeremiah’s own family will also
become opposed to him.
•12.7: As Jeremiah’s house (family)
betrays him, so God will forsake his
house (the people of Judah). The rest of
Chapter 12 deals with the destruction of
Judah for her sins.
• 12.10: Shepherds...Vinyard.
The shepherds represent
the kings of foreign nations,
and the vineyard stands for
Judah. If a shepherd brings
his flock into a vineyard, the
flock can quickly destroy
the crop within the
vineyard. In the Ancient
Near East Shepherds were
never allowed into the fields
until after harvest, because
of the damage that flocks
could inflict on the crop.
• 12.12-13: LORD God’s
covenant name Yahweh is
used throughout the book of
Jeremiah. The name Yahweh is
represented in English translations as the word LORD. The use of the covenantal name is
another way in which the book of Jeremiah conveys the message that Judah’s demise is based
on her covenantal unfaithfulness. In these verses the foreign armies wield the sword of the LORD
just as Assyria was God’s instrument in Israel. “Ah, Assyria, the rod of my anger; the staff in their
hands is my fury! Against a godless nantion I send him, and against the people of my wrath I
command him, to take spoil and seize plunder, and to tread them down like the mire of the
streets”. Isaiah 10:5-6 ESV
• 12.14-17: God’s response to Jeremiah ends with hope for both Judah and her enemies. God will
punish his people and the people who destroy Judah, but those who turn to God and
acknowledge will be restored.
• 13.4: Perath The exact location of Perath (trans. Euphrates in the ESV) is a
matter of debate; however, whatever the exact location, it is clear that
Jeremiah took a long trip to discard the belt.
• 13.7: Israel/Judah is completely ruined, useless to God because of her sin. The
belt ruined by dirt presents a heart wrenching pictures of Judah, a nations
spoiled by its sin.
Jeremiah 13.8-11: Interpretation of the Ruined Belt
• 13.9: Judah’s pride was that they were protected by Yahweh in spite of their sin. Jerusalem’s great
pride was that they could never be destroyed because God’s house was in their midst (cf.
Chapter 7).
• 13.10: The theme of Judah’s sinful rebellion is repeated in this verse.
• 13.11: Israel and Judah existed to spread God’s name throughout the world but they have
abandoned their calling.
Jeremiah 13.12-14: Jars Filled with Wine
•13.12-14: Picture This: God will make
Judah like drunk men and, in their
drunkenness, destroy them.
•13.13: The metaphor of a drunk nation
extends through the entire society from
the leaders to the ordinary inhabitants of
Jerusalem.
•13.14: The people of Judah will be like
pottery dashed into pieces.
Jeremiah 13.15-27: The Threat of Exile, the Monarchy Falls
• 13.16: Give glory means to give weight to God by living according to God’s covenant and following
his call upon your life.
• 13.16: Judea has a hilly countryside and those who walked along the mountain paths at dawn and
dusk knew the danger of falling. This verse warns that if Judah does not give glory to the LORD
he will bring darkness at all times. It is a metaphorical picture of creational structures being
switched around.
• 13.17: Because the LORD’s flock has been taken capture Jeremiah again expresses the deep
sorrow he has for his people. This lament is based on the coming exile.
• 13.18: Jeremiah predicts the fall of the monarchy.
• 13.19: There were cities in the Negev that were set up to stop enemies before they could reach
Jerusalem, but these cities will be useless because the people in them will already be in exile.
• 13.20: Another reference to Babylon.
• 13.22: Judah is portrayed as a woman who is brutally raped and humiliated.
• 13.23: Judah is so far gone that she can’t start doing good even if she wanted to turn back to God;
her training in evil is too deep.
• 13.25: At one time the lot was cast to distribute the land (see Joshua 12-24), but now, in a painful
reversal, a lots are cast to take the land away.
• 13.27: The end of this verse is better translated, “How long will it be before you are made clean?”
The first answer would seem to be, “Seventy years i.e. when she returns from exile.”, but the
reality as both Jeremiah and Ezekiel (Ezek. 36.25ff) know that Israel will only be made clean
when a new covenant comes that puts a new heart into the people. This new covenant finds its
beginning with the first coming of Christ and will find its conclusion when Christ returns.
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