HOW IS GOD PORTRAYED IN JEREMIAH CHAPTER II-VI?

1. Introduction
This essay aims to provide a portrayal of God in Jeremiah chapter 2-6. The exegetical method will proceed in order to interpret how God is portrayed. The essay, therefore, will attempt to give an overview of the structure of each chapter according to the biblical scholars. This section will be followed directly by an examination of the passages. It is important to notice though that, the heading of each section will not follow the usual heading which has been marked by most of the scholars. The heading of each passage will be a portrayal of God or how is God portrayed in the subsequent passage.

2. How is God portrayed in Jeremiah II?
2.1. Structure of the Passage
The whole chapter highlights a dominant theme of the story about the unfaithfulness of Israel to Yahweh, and shows Yahweh’s ‘punishment’ and ‘judgment’ on them. In the first oracle, Jeremiah presents a metaphor of marriage to illustrate an intimate relationship between God and Israel, (1-3). Through this oracle Jeremiah presents God as a source of love. The second oracle describes a lawsuit against God’s people and prophets (4-13). God, in this second oracle, is portrayed as the spring of living water. However Israel has forgotten him.




2.2. Examination of the Passage
2.2.1. God is portrayed as a source of love , (2:1-3)
The portrayal of God as source of love, in these verses, is described through the role of God as a bridegroom and a provider for all the harvest. In the beginning of the chapter, Jeremiah was called up to go to Jerusalem and proclaim the Word of the Lord. Following this remark, he beautifully demonstrates a relationship between God and the people using a metaphor of marriage. The bride, Israel, follows the groom, God, through hard places like the desert, which is called a land of not sown. The honeymoon period in the wilderness is remembered.
Jeremiah shows an interesting shift from a portrayal of God as a groom to a provider of harvest. Israel as a nation is now depicted as the first fruit of his harvest. Israel is the first nation among all the nations to be God’s harvest. Israel is a special nation which has an intimate relationship with God. As a wife and as first-fruit Israel now belongs exclusively to Yahweh.

2.2.2. God is portrayed as a faultless person, (2:4-9)
The prophetic message begins primarily with a declaration about God’s word, “hear the word of Lord” (v4). This opening message seems to declare a historical fact, that Israel has fortified its relationship with Yahweh. This message, then, is directed in a rhetorical question, “what wrong did your ancestor find in me”? It is interesting, though, this question is addressed to a specific audience called “o house of Jacob”. It seems that this superscription addresses to a northern Israel audience, which could be in exile in Assyria. It could also point to those who were still living in the area around Samaria when Josiah reigned in the north in 628 (2 Chr 34:6-7).
The above rhetorical question seems to convince that the fault was only found in the forefathers themselves. Who are these fathers? The passage provides no direct clues to resolve this issue. Lundrom who suggests that the fathers must be the nations’ forebears at the time of conquest, says that they are the forefathers who entered the Holy Land and worshiped idols. These ‘fathers’ kept silent by not asking “where is Yahweh’? Verse 9 tells us that priests, scribes, kings, and prophets-Israel’s leaders even have failed to ask it. Yet the phrasing of the question in this context, is not only to elaborate on the fault of the people but also carries a fundamental message of “the faultless behaviour of God”, because there was no wrong to be found in Yahweh.

2.2.3. God is portrayed as the spring of living water, (2:10-13)
This oracle begins with an imperative message from Yahweh to His messengers, to go to the coast of Cyprus in the west and to Cedar in east. Cyprus and Cedar are two opposite directions which are mentioned to indicate the whole world. The purpose of this missionary task is to see if the people are worshipping other gods. The people have taken the true God, something real and glorious, but they turned to something empty. The last portion of the oracle is addressed to the heavens. The heavens here are being called in as witnesses to Yahweh’s complaint. The heavens are appointed to witnesses a twofold sin: the people had rejected God and they had chosen a useless alternative.
The oracle concludes with a summary of people’s sin that calls for punishment. Indeed, Yahweh’s people have committed two evils, (sins). Firstly, they have forsaken the true God, which is ‘the spring of living water’ (v 13), and secondly they ‘have dug their own cisterns’, which are incapable of holding water. This is a metaphor of other gods that their own. Accordingly, “Israel had rejected God from whom the ‘water’ always flowed, and sought to replace God with cracked and leaky cisterns which would always be empty”.

2.2.4. God is portrayed as someone who curses his people, (2:14-19)
This passage draws out an implication of the previous oracle which has explained the nature of Judah’s sin. This section begins with two taunting questions: “is Israel a slave”? (v 14), “Is he a home born servant? Jeremiah 7:25 tells us that God’s people are supposed to be servants of Yahweh. Specifically, the prophets are called to be “servants of the Lord”. This passage, however, informs us that they are not loyal to Yahweh, but enslaved to other nations. They have turned away from the Lord to other nations for help in their distress. The following statement can justify this idea, “If Israel had been a faithful servant of Yahweh, why have they been carried away as plunder to the nations”? (v 14).
The oracle continues on to interrogate God’s people. It seems that the ‘misery’ which had befallen them could be blamed to no external source. The people had brought it upon themselves. How had it happened? Because they had deserted God and the faith of the covenant had been forgotten, as a result the covenant curses fell down upon their heads. Therefore, it was pointless to turn either to Egypt or Assyria asking for help, (v 18).

2.2.5. God is portrayed in a sober appraisal, (2:20-28)
The preceding section of this chapter (2:14-19), in essence, was exploring Judah’s movement away from God which ended up with “no way” for them to get help; neither from Egypt nor Assyria. The present oracle, then, describes a God’s people as a whore, (v 20). In the first two verses, Jeremiah presents them as the rebels against their Yahweh. It can be clearly seen when Jeremiah uses the yoke which is supposed to bind them to God, as being broken. Jeremiah also presents them as having sex like a prostitute, where high hills and spreading trees were mentioned. These were places where people went for sex as mentioned in Deut 12:2; 1 Kgs 14;113 Isa 57:5.
These places were also used as places where God’s people went to worship the idols of Canaanites. Jeremiah uses the metaphor of the vine, then, to describe the preservation of Israel’s religion. The positive image of the metaphor is that Israel was like a vine to flourish and be fruitful in the Promised Land. Jeremiah, however, develops the negative aspect of the metaphor in this passage, which is “the pure stock vine becomes wild and produces worthless fruit”.
In these verses, Jeremiah describes Israel’s sin as a deeply ingrained stain, (v 22). Because this guilt was so deep, it cannot be removed from them. Their sin was idolatry, but again they denied their involvement with Baal. In this regard, Jeremiah again presents God as God who “calls his people to a sober appraisal of their practices”. He knows that God’s people kept doing the same thing, as we can see in the following verse; in the valley they worshipped Ball. Not only that, they pursued like a wild donkey in heat pursuing sexual intercourse, (v 23).

3. How is God portrayed in Jeremiah III?
3.1. Structure of the Passage
The basic intention of this unit comprises an indictment of Judah (Jerusalem) and a stern invitation to return to Yahweh. This is a call for repentance. Verses 2-5 obviously depict the people’s unfaithfulness. The next section of this passage, which is depicted in prose, presents the failure of Israel and Judah to repent to Yahweh. These failures, then, are followed by a calling to repent for Israel and Judah respectively, (3:14-18, 3:19-25).

3.2. Examination of the Passage
3.2.1. God is portrayed as merciful God, (3:1- 13)
The theme of marriage reappears in the opening verse of this passage. It seems that the metaphor of marriage continues to refer to a relationship between Yahweh and Israel in chapter 2. In essence, the legislation of marriage according to Deuteronomy 24:1-4, is that “when a man has divorced a woman, who then remarries and is subsequently divorced, the original husband may not remarry her”. In the context of this passage, the original husband cannot return to the original wife.
Jeremiah, however, makes such an interesting point here, which is Israel, the wife to return to Yahweh, the husband. It seems that Jeremiah follows the law of remarriage according to Hosea. There is a difference in the emphasis, however. Aiming at the law in the book of Hosea is to anticipate the new covenant, while proposing the aspect of the “possibility and necessity of repentance” is emphasized in Jeremiah. Would the repentance be possible for Israel?
Jeremiah begins the prose by describing the evil behaviour of Israel, (v 16). There was a hope from Yahweh in verse 7 that they might return to Him for repentance. Yet they did not return to the true faith, and Judah watched what was going on. Judah also fell into the same problem (v8). As a consequence, Yahweh describes the national existence of Israel in terms of adultery, (v 9).
In verses 12 and 13, Jeremiah presents an invitation to repentance for Israel. This invitation begins with the words of Yahweh to Jeremiah, “go and proclaim these words to the North and say, Return faithless Israel”. In this context, God, who was with the faithless Israel, calls them to make a full return from their guilty ways toward him. In this stage, He affirms His mercy, “I am merciful” God, (v 11), and simultaneously, it emphasizes that His anger, fuelled by their sins will not last for ever.

3.2.2. God is portrayed as restorer for Israel and Judah, (3: 14-18)
This section of the oracle offers a second invitation to return. This invitation is addressed to Judah. In the preceding invitation to repentance, Israel was addressed by name, whereas in this invitation the address is simply ‘faithless children’ (v 14), which refers to the citizens of Judah. In the following of this message, Yahweh does not acclaim that ‘I am merciful’, as in the previous part of this chapter. Instead, he acclaims that “I am your master”. This also could be translated ‘I am your husband’.
This invitation is followed by a promise by Yahweh. In other words, if Israel does return, God, then, promises restoration to some of his people. It would be the restoration to the Promised Land, from which they had been exiled. God will take one from a town and two from a clan. And interestingly, God promised those who survived to come to Zion, the spiritual centre of Jerusalem, and where God would give them shepherds (leaders) who would lead them, (v 15).

4. How is God portrayed in Jeremiah IV?
4.1. Structure of the Passage
It seems that the first two verses of this chapter are strongly related to the foregoing chapter, since they are directed to Israel, the ten tribes. The rest of this chapter concerns Judah and Jerusalem. Again in verses 3-4, they are called to repent and reform. In verses 5-18, they are warned of the advance of Nebuchadnezzar and his forces against them. Because of their sins, they are again exhorted to wash themselves. Finally, the rest of the chapter is to affect them the more with the greatness of the desolation that was coming, and bring to them its first chaos.

4.2. Examination of the Passage
4.2.1. God is portrayed as source of blessing, (4:1-2)
Verses 1 and 2 in this chapter are a continuation from the previous chapter. These verses are the result or the consequences of repentance of Israel in chapter 3. The opening sentence begins with a conditional statement. “If you return, o Israel ... return to me”. In these words, there is a plea for genuine faith turning toward God. Turning to God is the only way to find a new life. In doing so, the essential aim of turning back to God will be fulfilled, that is they will be blessed by God. This blessing would not only be addressed to Israel but to all nations. To some extend, a call for repentance is not merely for Israel but also for the entire world, where Israel is called to be an instrument of God.

4.2.2. God is portrayed as Divine Warrior coming to punish with fierce anger, (4:5-10)
The opening message of this section begins with an announcement about a future judgment by insisting that warnings of the impeding attack will be issued. The signals would be sounded such as the trumpet must be blown and the standard must be set up. The verse, then, introduces the evil that God will bring from the north. This evil is even a great destruction. The threat is described as a lion coming out of his thicket in order to destroy the land, (v 7). The lion here is used as a metaphor for an enemy. This lion is called a destroyer of nations.
Verse 8, then, depicts the Lord as the one who will destroy Jerusalem. It might be “God, the divine warrior coming to punish with fierce anger, who is pictured as the destroying lion”. The people were required to wear sackcloth to symbolize lament and wail. Verses 9-10 mention that the leaders, prophets, priest and king who have been smug in their self-confidence. They are the leaders of the people, so when the judgment comes, they would be the first to lose heart, be horrified and be appalled.



4.2.3. God is portrayed as such a scorching wind of judgment, (4: 11-18)
This section opens with a short oracle (vv 11-12) announcing the catastrophe that will strike Judah under the figure of a hot wind blowing in from the desert. The metaphor of scorching wind describes the ‘sirocco’ “a hot east wind off the desert”. This wind is hot and so strong which is undesirable either for land or farmer. The metaphor is used for destruction. The point is made here that the wind comes at the behest of Yahweh, who now speaks against his people. In this image, the “wind of judgment would blow quickly, irresistible in its power, oppressive in its effect, draining in all colour from the nation’s life and leaving a drab gray world in its wake”.

4.2.4. God is portrayed as God who loses among his people, (4:19-22)
This section is called Jeremiah’s confession. Jeremiah opens his confession with a metaphorical lament “my anguish, my anguish”. This translation could be translated literally “my innards, my innards”. This is both physiological and physical turmoil centred in the viscera. It seems that this is a human cry, as it refers to a ‘heart’, (v 19). The prophet seems “to bemoan the destruction that God Himself is intentionally losing among his people”. The upcoming destruction (disaster) has been clearly indicated by the sound of the trumpet. The result of disaster is mentioned, the tents are destroyed, (v 20).
The speaker, however, uses “my tents” in this sentence, which is not really clear; does he mean his own tents or people’s tents? Tents here could mean “homes” (Jer, 30:18). If that is so, it means also with all the furnishings in the house. By quoting Calvin and Peake, Lundbom argues that tents mean all Judah’s towns. So the prophet in this sense speaks on behalf of the people. The point is made therefore; Jeremiah is “lamenting the loss of all personal dwelling in the land”.
The given reason for the disaster is the foolishness of the people, (v 22). They have been identified as God children and they knew it, but instead of continuing to maintain their identity, they have ignored it and turned away from God.

4.2.5. God is portrayed as a Divine Warrior, (4:23-31)
The opening verse of this section encompasses a poetic account of a vision of chaos. Jeremiah uses creation language to describe the upcoming destruction. In verse 23 Jeremiah says “I looked on the earth…to the heavens…” which refers directly to Genesis 1:1. It seems to convince that, the coming chaos will cancel Israel’s status as God’s special creation. This means that Jeremiah depicts a possibility of returning to primeval chaos.
It is important to notice that the story of creation (Genesis) depicts an act of divine grace. However, the destruction in this passage is cause by Yahweh’s burning anger (v 26). There are a number of passages in the scripture which describe the presence of a Divine Warrior, for instance Nahum 1:6. It depicts a God who comes to punish. The declaration of punishment from God can be found in verse 27. This punishment, however, is not complete. It is suggested that this incomplete punishment is associated with the idea that “God will leave some to continue the line of the promised people”.

5. How is God portrayed in Jeremiah V?
5.1. Structure of the Passage
Most of the scholars argue that chapter five is divided as follows. The first section is a dialogue between the Lord and his prophet (5:1-9). The content of the dialogue is about the possibility of Yahweh’s forgiveness for his people. This section ends with some rhetorical questions from Yahweh to his people. This passage, then, is followed by the reappearance of the theme of Judgement, (5:10-19). This judgment, however, would not be a final one. The poems on evil and judgment are a final part of this chapter, (5:20-31). Again, this judgment reflects primarily on the great sin of the people.

5.2. Examination of the Passage
5.2.1. God is portrayed as a Judge for his people, (5:1-9)
The dialogue between the Lord and the prophet begins primarily with the Lord’s words to the prophet (Jeremiah), (1-2). The dialogue here is reminiscent of Abraham’s prayer for Sodom in Genesis 18:22-33. The Lord’s words to Jeremiah are imperative. Jeremiah is invited to go to the streets of Jerusalem, and not only that, he is asked to take note of or to seek what is taking place in the capital city. Jeremiah is required to search for someone who acts justly or lives according to the divine principles of justice and truth, (v1). Jeremiah was told that if such a person was found, then, on his behalf, the Lord would forgive the city’s sin.
According to Calvin, the usage of plural forms such as, streets, squares, in this passage means that God’s imperative also implies to the whole world, to see how the cities look like because Yahweh was just about to make a judgement. Whereas in regard to a just person, Kimhi argues that, “there were righteous people in Jerusalem, but they had shut themselves up in their homes because they were afraid to go out into the street”. It is important to raise this because in Jeremiah’s response to Yahweh’s question in the following verses, Jeremiah could not find such a just person. Was God using hyperbolic language?
Jeremiah’s direct response to Yahweh opens with a confession that, if even God tried to correct their sinful behaviour, they would refuse to repent and return to a true faith. The prophet, then, tries to find another possibility. It seems that neither the poor nor the rich could be the ‘answer’ because they have abandoned the Lord through committed falsehood. As a result, they would be the recipients of God’s Judgement. God’s judgment comes through the lion, the wolf and the leopard, (v 6).
The final response from Yahweh begins with a question “how can I pardon you”? This question is addressed directly to Jerusalem. It is clear here about Yahweh’s hesitation to offer His forgiveness. The door of forgiveness seems to be slammed shut for his people. This passage is concluded by some rhetorical questions which declare that the “judgment must come”.

6. How is God portrayed in Jeremiah VI?
6.1. Structure of the Passage
The first part of this passage contains a poetic warning oracle, (6:1-8). God calls his people to flee to the city of Jerusalem for safety from an attack from the north. Another form of dialogue between the Lord and Jeremiah reappears in the second part of this chapter, (6:9-15). The dialogue takes place in Jerusalem where a picture of vineyard is presented as a metaphor of Judgment. A direct involvement of the Lord in the dialogue indicates that the prophet’s ministry had not been going well, therefore asking God for help is necessary. The following part of this passage is poetry, (6:16-21), which presents a kind of warmth, refusal, and judgment. This chapter, then, is concluded with an oracle and a concluding dialogue, (6:22-30).

6.2. Examination of the Passage
6.2.1. God is portrayed as someone who suffers anguish and pathos over the decision for his people, (8:1-9)
The poem begins by a warning for the people to flee from the city of Jerusalem for safety due to an attack that would come from the north. The alarm call is addressed to the “people of Benyamin”. Their identity in this passage is still unclear. It could refer to Benjaminite citizens, residents within the city, or the entire city. It could also be the tribe to which Jeremiah belongs. Whoever they were, at least, at that time, they settled in the city of Jerusalem.
The call to flee the city also extends to the south, as it says that the warning signals come from Tekoa and Beth-Haccherem. Tekoa is a small town in the south of Jerusalem, while the location of Beth-Beth-Haccherem not known. The name of the city means “a house of the vineyard’ as the south of Jerusalem has been known for its wine. Verse 2 mentions the object of judgment which is called the daughter of Zion.
In the divine oracle, (vv 6-8) in which this oracle ends, a new perspective is added to what precedes. Verse 6 tells us that the enemy is actually commanded by God to get on with the preparation for siege . In other words, these coming events will occur at the divine behest, not merely as a circumstance of history. The instruction is given to the enemy to cut down trees and pour out soil. This instruction, then, is followed by a lament which contains both sorrow and condemnation.
The concluding element of this unit is related to Yahweh’s words of indecision and assurance, (v8). It seems that Jerusalem (Israel) still has a chance because Yahweh has not fully made a decision. There is a hope, eventually, at the end of this oracle. Israel might be reshaped to avert judgment even though a call to a dangerous situation continues to be sounded. There was a possible danger that Yahweh would abandon Jerusalem, which would also leave the city utterly vulnerable. If that was so, the land would become desolate. The possibility of ‘the full end’ which comes at the end of this oracle reflects on “Yahweh’s anguish and pathos over the decision that can not much longer be averted”.

6.2.2. God is portrayed as someone who brings judgment to his people, (6:16-21).
Again, this oracle begins with an invitation from the Lord (v 16). This invitation is addressed to his people to, first of all, ‘stand at the crossroad’. God asks the people to find the ancient path which is similar to ‘a good way’. God requires his people to enter and walk in that ‘right way’. At this stage, God’s people were asked to reflect on the ways of antiquity which was the way of life and faith which had been walked by their ancestors as said in the scripture (Prov 1-9). This also implies the way of covenant. The people’s response to the invitation here is stripped away, “we will not walk in it”, (v16) The second invitation is given the people through sending a ‘sentinels’ (v 17) to warm them of a coming danger. The similar response appears here where they ‘would not heed warnings’.
The consequences of refusing to respond positively to the Divine’s invitation are two statements of Judgment. First God will bring them an evil because they rejected his divine invitation (v 19). Second as a result of refusing to walk in the good way given by God everyone will stumble, (v 21).
Sanders argues that prophets used the metaphor of a covenant lawsuit to explain God’s Judgments. He continues that the reason why God bringing judgments is because God’s covenant with his people had been violated by the people of Israel. In doing so, he convinces that, God also cares for his people brings them to salvation.

3. A Final Remark: the Judgments have the Transforming Power
Reading Jeremiah 2-6 in the light of Exile should be understood in the sense that the exile period was a perfect time where the meaning and principle of Yahweh’s judgments were offered to his people. In this perspective, it was a time when God offered his divine economy to restore His people’s lives. In regard to this, the portrayal of God as has been clearly emphasized above should be understood in this concept that those Judgments came from God and they had transforming powers for Israel. This was only possible if Israel accepted and believed wholeheartedly that they came from Yahweh who had been journeying with them. The negative image of God in Jeremiah 2-6, therefore, should be seen as a correction and at the same time as an invitation, for the people of Israel to be God’s people again.

Bibliography
Brueggemann, Walter. A Commentary on Jeremiah, Exile and Homecoming. Cambridge: William B. Eerdmans Publishing, 1998.

Craige, Peter C. Kelly, Page H. and. Drinkkard, Joel F. Word Biblical Commentary, Jeremiah 1-25. Texas: Word Books Publisher, 1991.

Holladay, William L. Jeremiah 1. Philadelphia: Fortress Press, 1986.

Longman III, Tremper. New International biblical commentary, Jeremiah, Lamentations. Massachusetts: Hendrickson Publishers, 2008.

Lundbom, Jack R.Jeremiah 1-20. New York: The Anchor Bible Published, 1999.

Thompson, J. A. The Book of Jeremiah. Michigan: Eerdmans Publishing Company, 1980.