C. Yahweh’s Judgment Is Coming (4:5-6:30)

Here we have a collection of the oracles of Jeremiah with primary emphasis on Yahweh’s judgment imminent upon Judah. It is not certain that these oracles chronologically follow the preceding oracles in which Judah is called to repent; however, there is a theological continuity with chs. 2 and 3. It is equally difficult to ascertain the exact dates of these oracles. See other commentaries for further discussion on this matter.

As Yahweh’s spokesman, Jeremiah warns his nation of Yahweh’s action of judgment through an enemy, a political nation coming from the north (4:5-18). The enemy is described in unusual and colorful metaphors (clouds, whirlwind, eagles).

Jer 4:19-22 expresses the physical and emotional crisis of the prophet who announces the coming disaster. The consequence of the sin of God’s people is destruction, not only of their own existence, but of the whole universe (vv.23-28). Yahweh’s determination is to punish sin, even if it results in a cosmic catastrophe. On the day of judgment, sinners will not find escape from God’s wrath in the thickets or among the rocks (v.29).

Judgment marks the end of Yahweh’s patience (5:1-9), which is exhausted because his people do not know the way of the Lord (vv.4-5). Instead of justice and faithfulness, Jerusalem has become the center of falsehood (v.2), stubbornness (v.3), ignorance (v.4), rebellion (v.5), unfaithfulness (v.7), and covetousness (v.8).

Yahweh has already given his order to the destroyer nation to remove the branches that do not belong to him (5:10-11; see Mt 3:10; Jn 15:1-2). This is God’s action against those who trust in the deceptive words of lying prophets who teach a shallow theology of God’s grace (vv.12-13). Yahweh is determined to deal with the complacency of his people, who are “atheists at heart” (Clarke, 269). His words of judgment through Jeremiah have power to consume, like fire burns wood. Everything Israel trusted in (harvests, sons and daughters, flocks and herds, vines and fig trees, and fortified cities) would be devastated by this formidable enemy who is being sent by Yahweh (vv.15-17).

God’s people under his judgment can still hope in his grace and mercy (5:18-19). The coming exile of Judah, though the consequence of sin, is also an act of grace in the midst of judgment.

God’s people, like the nations around them, have become a foolish and senseless people, and they do not show any respect for the authority of Yahweh who is the creator, sustainer, and provider of this world (5:20-26). The root cause of this perversion is their stubborn and rebellious hearts (v.23). Moreover, they love the way they are being led by their wicked and corrupt leaders who do not plead the case of the fatherless and defend the rights (mišpāṭ) of the poor (vv.26-31). Mišpāṭ is one’s covenant obligation to other members of the covenant society, including God who is the Covenant Maker. Where there is no mišpāṭ, there is no proper relationship with God or with one’s neighbor.

The impending attack on Jerusalem is the theme of 6:1-5. The reason for the siege and destruction of Jerusalem is stated in vv.6-8. Though the city looks delicate and beautiful, what one finds within it is a fresh supply of wickedness, violence, and destruction. V.8 contains the offer of grace as well as warning. Even at this last minute, the inhabitants of the city are given an opportunity to appropriate divine grace through their obedient response before the judgment is carried out.

God’s people have closed their ears (lit. their ears are uncircumcised) to Yahweh’s words, and his words have become repulsive to them (6:10). Circumcision is the sign of obedience and covenant relationship. Judah is a nation with uncircumcised heart (cf. 4:4) and ears.

The attitude of deceit and falsehood has become a national characteristic, from top to bottom (6:13-15; see also 5:30-31). This is clearly evident in the preaching and teaching (false prophets and priests) popular in the land. Like vagabond physicians, these leaders proclaim šālôm to those who have no šālôm. They are not concerned with the spiritual and physical health (šālôm) of the nation. The leaders are therefore under Yahweh’s judgment.

Sacrifice without obedience has no merit (6:16-21). Israel has rejected Yahweh’s tôrâ(h) (v.19), which contains both quiet counsel and loud warning. The law given as instructions is an expression of grace (Deuteronomic law), which offers rest to the weary souls by pointing them to the right way (the ancient paths, the good way). The law also warns the lost about the impending disaster that is now about to come upon Israel.

Yahweh and the prophet speak in 6:22-26. Yahweh warns the Judeans about the cruel and merciless nation that is stirring up from the northern country (Babylon) as the agent of his judgment against Judah (vv.22-23). The prophet speaks to Yahweh’s people (vv.24-26). In the former speech, his passion as Yahweh’s spokesman is explicit. In the latter speech, the prophet speaks as a Judean who experiences anguish and pain with the rest of the nation because of terror on every side (see also 20:3,10; 46:5; 49:29).

Ch. 6 ends with an oracle of Yahweh to the prophet, appointing him to the task of a tester of the redeemability of Judah (vv.27-30). Yahweh is willing to extend his grace to any measure even at this moment before their destruction. However, this nation is far beyond the point of redemption. They are rejected by Yahweh because “they would not yield to either the ordinary or extraordinary means of salvation” (Clarke, 274).