Well, it’s no great secret this far in that the God of the Old Testament is not, despite occasional references to mercy and compassion, a particularly merciful or compassionate entity. This week's reading does nothing to reverse this impression. In the tenth through seventeenth Chapters of Jeremiah, the way is cluttered with anger, threat, and revenge. God is great, and pissed.
Jeremiah 10: The first sixteen Verses of Chapter 10 have Jeremiah transmitting God’s mockery of physical idols made by craftsman. Verses 17 – 22 are a warning of imminent destruction. Verses 23 – 25 are a plea from Jeremiah that God does not punish him personally, but rather “pour out [his] wrath” on foreigners and backsliders.
Jeremiah 11: God announces, through Jeremiah, that his Covenant with the Israelites has been broken by the unfaithfulness of the people of Judah and Israel:
16 The LORD called you a thriving olive treeIn the remaining five Verses, Jeremiah talks about a plot to silence or kill him, and how God is going to punish the plotters.
with fruit beautiful in form.
But with the roar of a mighty storm
he will set it on fire,
and its branches will be broken.
17 The LORD Almighty, who planted you, has decreed disaster for you, because the people of both Israel and Judah have done evil and aroused my anger by burning incense to Baal.
Jeremiah 12: For eleven chapters, Jeremiah has been talking about the disasters that are going to befall all Israelites, how the cities and countryside will be laid waste and the people enslaved or slaughtered. In that context, the portion of Jeremiah 12 called “Jeremiah’s Complaint” is kind of odd.
1 You are always righteous, LORD,Out of context, this is a very reasonable question: in the presence of a just God, why does evil prosper? Or, in the presence of a jealous God, why do the wayward prosper? It strikes an odd note here, however, because Jeremiah has been at pains to explain that these people are quite doomed and bringing everyone else with them. It seems to suggest a certain lack of conviction that he should be bringing the point up.
when I bring a case before you.
Yet I would speak with you about your justice:
Why does the way of the wicked prosper?
Why do all the faithless live at ease?
2 You have planted them, and they have taken root;
they grow and bear fruit.
You are always on their lips
but far from their hearts.
Speaking of odd notes: Is the nature of Jeremiah’s complaint concerned with justice for the mistreated, or reward for the faithful? No. Jeremiah is much more interested in punishment than reward:
3 Yet you know me, LORD;The remainder of the Chapter is a response from God, who elaborates the extent to which He is sickened with the Israelites, and the extent to which He intends to punish them. In an interesting coda (14-17) He suggests that among the nations that are going to be carving up the Israelites’ territory, he will more or less adopt any that convert to worshipping him.
you see me and test my thoughts about you.
Drag them off like sheep to be butchered!
Set them apart for the day of slaughter!
Chapter 13: This Chapter begins with metaphors (involving a linen belt and a wineskin) to illustrate the familiar idea that God no longer feels obligated to protect the Israelites due to their faithlessness. The second half of the Chapter is more announcement of dire punishment coming, slavery and exile in particular.
Chapter 14: The heading “Drought, Famine, Sword” by and large sums up Jeremiah 14, but there are some interesting details. Jeremiah tells us that:
11 Then the LORD said to me, “Do not pray for the well-being of this people. 12 Although they fast, I will not listen to their cry; though they offer burnt offerings and grain offerings, I will not accept them. Instead, I will destroy them with the sword, famine and plague.”Now, one hates to come out and say these things, but this passage is not consistent with the idea of a God of infinite mercy. Just at the definitional level, it isn’t. You can’t have both this passage and a God of infinite mercy. Unless some words are redefined or reinterpreted, the idea and the text are incompatible. This is disturbing stuff, and it is sometimes hard for me to understand why more people aren’t disturbed by it.
Anyway, Jeremiah responds by pointing out that there are false prophets running around saying that everything is fine, and that this confuses the people into misbehavior. God’s response is simply that those guys, unlike Jeremiah, are not authorized and are not delivering his message. How the Israelite on the street is supposed to tell the difference is not addressed.
Chapter 15: This chapter is a continuation of Chapter 14. Here’s a taste of the rhetoric which, again, is not really consistent with generally accepted definitions of “mercy”:
1 Then the LORD said to me: “Even if Moses and Samuel were to stand before me, my heart would not go out to this people. Send them away from my presence! Let them go! 2 And if they ask you, ‘Where shall we go?’ tell them, ‘This is what the LORD says:“‘Those destined for death, to death;Verses 11 – 21 are a little cryptic, but seem to be a conversation between God and Jeremiah, with God reassuring Jeremiah personally that because he has been virtuous, he will be spared.
those for the sword, to the sword;
those for starvation, to starvation;
those for captivity, to captivity.’3 “I will send four kinds of destroyers against them,” declares the LORD, “the sword to kill and the dogs to drag away and the birds and the wild animals to devour and destroy. 4 I will make them abhorrent to all the kingdoms of the earth because of what Manasseh son of Hezekiah king of Judah did in Jerusalem.
Chapter 16: In a series of stansas, God says not to marry or have children, not to attend funerals, and not to attend feasts. There is no point in human relationships, since everybody is due for the big punishment that is coming. In Verses 14 – 15, there is a brief segue into a theme that was much more common back in the book of Isaiah: the notion that at some point in the future, after the era of punishment, some surviving Israelites will be brought back to the Promised Land and given another go. But then we go right back to the punishment theme, which continues into…
Chapter 17: As elsewhere in Jeremiah, it can be hard to keep track of who is speaking in this Chapter – whether “I” is Jeremiah, or God, or some hypothetical third party. But I think it is Jeremiah who again shows his unhandsome attitude toward the salvation of others in Verses 17 -18:
17 Do not be a terror to me;And then, at the end of today’s reading – although, keep in mind that the locations that I choose to wrap up for the day may not have any organizational relevance – there is a long passage (19-27) that seems to contradict almost everything else in today’s reading. It homes in on something that we haven’t heard about for an awfully long time, the importance of the Sabbath. If the Israelites will reform on this point, God says (says Jeremiah), they can be spared the coming destruction.
you are my refuge in the day of disaster.
18 Let my persecutors be put to shame,
but keep me from shame;
let them be terrified,
but keep me from terror.
Bring on them the day of disaster;
destroy them with double destruction.
There is an illogic here, and I don’t see a ready way out of it. The Israelites are doomed and damned, mostly for their worship of false Gods, and there is no hope of a reprieve. It doesn’t matter that they were misled; the punishment is foreordained. Except, if they very carefully keep Sabbath, they will be spared. Again, the contradiction is right there at the fundamental level. I have been told many times that there are no contradictions in the Bible. This is said so often, and with such a level of confidence, that I didn’t really expect to see any, except perhaps here and there on a superficial level. At this point, though, consistency is no longer a reasonable assumption. Short of an escape clause along the lines of “The Prophets are fallible, and should not be expected to speak literal truth,” we have reached a point that the internal contradictions are too straightforward to get around.
And since I have begun admitting misgivings, I’ll throw out another one here: God prohibits the worship of false gods, and the breaking of this prohibition is always what angers him most. We have seen this innumerable times. But why? If God is universal and singular, and all other gods are just wood and clay, why get so worked up about a lack of faith? The options are obvious enough: get in touch and reestablish your preeminence, visibly reward the righteous, nip straying in the bud, or just laugh the whole thing off. Why is this particular phenomenon one that calls for periodic mass-punishment on such a grand scale? It’s not easy to tell whether it is OK to ask questions of the Old Testament God, but that would be mine if I had the chance.