Setting
SINCE THE LETTER OF JEREMIAH is addressed to those heading into Babylonian exile (vv. 1–2) and describes cultic practices known from Babylonia (e.g., vv. 4, 40, 42, 43), many scholars argue for a Mesopotamian provenance. Yet the Letter is written from the perspective of one living in Israel, and the author’s familiarity with Mesopotamian cultic practices could have come from biblical descriptions and other secondhand sources. Therefore, a Judean provenance is also possible. Some scholars have even argued for an Egyptian origin, though the main evidence for this remains highly speculative. Whatever the Letter’s exact provenance, its descriptions of foreign cultic practices fit well the various manifestations of idolatry throughout the ancient Near East, and therefore it had broad appeal and applicability to the diverse Jewish communities of the Hellenistic era.
Structure
FOLLOWING THE INTRODUCTION (vv. 1–7), the Letter of Jeremiah divides most naturally into ten sections (vv. 8–16; 17–23; 24–29; 30–40a; 40b–44; 45–49; 50–52; 53–56; 57–65; 66–69) and a conclusion (vv. 70–73), each ending with a summary statement (indicated by “therefore,” “then,” or “so”). The introduction contains two such statements, corresponding to the Letter’s two main themes: the duration of the exiles’ stay (v. 3) and the need, therefore, to resist idolatry (v. 5). The summary statements for the ten sections in the body of the Letter emphasize the futility of idols, five times by negative assertion and five times by rhetorical question. The final section ends with an admonition that brings to denouement the Letter’s main message: “Better, therefore, is someone upright who has no idols; such a person will be far above reproach” (v. 73).
Language and Place in the Canon
THE LETTER OF JEREMIAH survives only in Greek and in versions based upon the Septuagint, such as Syriac and Latin. Linguistic evidence suggests, however, that the Letter was originally composed in a Semitic language, perhaps Aramaic, though more likely Hebrew. In most Greek manuscripts the Letter appears adjacent to the book of Lamentations, which in Jewish and Christian tradition is also attributed to the prophet Jeremiah. In Latin manuscripts, including the Vulgate, the Letter is appended to the book of Baruch as its final chapter. The NRSV follows the Greek tradition of treating the Letter as a distinct work but follows the Latin tradition of placing it immediately after Baruch and numbering it as Baruch’s sixth chapter. [RICHARD J. CLIFFORD, revised by JEFFREY G. GEOGHEGAN]
JEREMIAH 6a
1A copy of a letter that Jeremiah sent to those who were to be taken to Babylon as exiles by the king of the Babylonians, to give them the message that God had commanded him.
The People Face a Long Captivity
2Because of the sins that you have committed before God, you will be taken to Babylon as exiles by Nebuchadnezzar, king of the Babylonians. 3Therefore when you have come to Babylon you will remain there for many years, for a long time, up to seven generations; after that I will bring you away from there in peace. 4Now in Babylon you will see gods made of silver and gold and wood, which people carry on their shoulders, and which cause the heathen to fear. 5So beware of becoming at all like the foreigners or of letting fear for these godsb possess you 6when you see the multitude before and behind them worshiping them. But say in your heart, “It is you, O Lord, whom we must worship.” 7For my angel is with you, and he is watching over your lives.
The Helplessness of Idols
8Their tongues are smoothed by the carpenter, and they themselves are overlaid with gold and silver; but they are false and cannot speak. 9Peoplec take gold and make crowns for the heads of their gods, as they might for a girl who loves ornaments. 10Sometimes the priests secretly take gold and silver from their gods and spend it on themselves, 11or even give some of it to the prostitutes on the terrace. They deck their godsd out with garments like human beings—these gods of silver and gold and wood 12that cannot save themselves from rust and corrosion. When they have been dressed in purple robes, 13their faces are wiped because of the dust from the temple, which is thick upon them. 14One of them holds a scepter, like a district judge, but is unable to destroy anyone who offends it. 15Another has a dagger in its right hand, and an ax, but cannot defend itself from war and robbers. 16From this it is evident that they are not gods; so do not fear them.
17For just as someone’s dish is useless when it is broken, 18so are their gods when they have been set up in the temples. Their eyes are full of the dust raised by the feet of those who enter. And just as the gates are shut on every side against anyone who has offended a king, as though under sentence of death, so the priests make their temples secure with doors and locks and bars, in order that they may not be plundered by robbers. 19They light more lamps for them than they light for themselves, though their godse can see none of them. 20They aref just like a beam of the temple, but their hearts, it is said, are eaten away when crawling creatures from the earth devour them and their robes. They do not notice 21when their faces have been blackened by the smoke of the temple. 22Bats, swallows, and birds alight on their bodies and heads; and so do cats. 23From this you will know that they are not gods; so do not fear them.
24As for the gold that they wear for beauty—itg will not shine unless someone wipes off the tarnish; for even when they were being cast, they did not feel it. 25They are bought without regard to cost, but there is no breath in them. 26Having no feet, they are carried on the shoulders of others, revealing to humankind their worthlessness. And those who serve them are put to shame 27because, if any of these gods fallsh to the ground, they themselves must pick it up. If anyone sets it upright, it cannot move itself; and if it is tipped over, it cannot straighten itself. Gifts are placed before them just as before the dead. 28The priests sell the sacrifices that are offered to these godsi and use the money themselves. Likewise their wives preserve some of the meatj with salt, but give none to the poor or helpless. 29Sacrifices to them may even be touched by women in their periods or at childbirth. Since you know by these things that they are not gods, do not fear them.
30For how can they be called gods? Women serve meals for gods of silver and gold and wood; 31and in their temples the priests sit with their clothes torn, their heads and beards shaved, and their heads uncovered. 32They howl and shout before their gods as some do at a funeral banquet. 33The priests take some of the clothing of their godsk to clothe their wives and children. 34Whether one does evil to them or good, they will not be able to repay it. They cannot set up a king or depose one. 35Likewise they are not able to give either wealth or money; if one makes a vow to them and does not keep it, they will not require it. 36They cannot save anyone from death or rescue the weak from the strong. 37They cannot restore sight to the blind; they cannot rescue one who is in distress. 38They cannot take pity on a widow or do good to an orphan. 39These things that are made of wood and overlaid with gold and silver are like stones from the mountain, and those who serve them will be put to shame. 40Why then must anyone think that they are gods, or call them gods?
The Foolishness of Worshiping Idols
Besides, even the Chaldeans themselves dishonor them; for when they see someone who cannot speak, they bring Bel and pray that the mute may speak, as though Bell were able to understand! 41Yet they themselves cannot perceive this and abandon them, for they have no sense. 42And the women, with cords around them, sit along the passageways, burning bran for incense. 43When one of them is led off by one of the passers-by and is taken to bed by him, she derides the woman next to her, because she was not as attractive as herself and her cord was not broken. 44Whatever is done for these idolsm is false. Why then must anyone think that they are gods, or call them gods?
45They are made by carpenters and goldsmiths; they can be nothing but what the artisans wish them to be. 46Those who make them will certainly not live very long themselves; 47how then can the things that are made by them be gods? They have left only lies and reproach for those who come after. 48For when war or calamity comes upon them, the priests consult together as to w
here they can hide themselves and their gods.n 49How then can one fail to see that these are not gods, for they cannot save themselves from war or calamity? 50Since they are made of wood and overlaid with gold and silver, it will afterward be known that they are false. 51It will be manifest to all the nations and kings that they are not gods but the work of human hands, and that there is no work of God in them. 52Who then can fail to know that they are not gods?o
53For they cannot set up a king over a country or give rain to people. 54They cannot judge their own cause or deliver one who is wronged, for they have no power; 55they are like crows between heaven and earth. When fire breaks out in a temple of wooden gods overlaid with gold or silver, their priests will flee and escape, but the godsp will be burned up like timbers. 56Besides, they can offer no resistance to king or enemy. Why then must anyone admit or think that they are gods?
57Gods made of wood and overlaid with silver and gold are unable to save themselves from thieves or robbers. 58Anyone who can will strip them of their gold and silver and of the robes they wear, and go off with this booty, and they will not be able to help themselves. 59So it is better to be a king who shows his courage, or a household utensil that serves its owner’s need, than to be these false gods; better even the door of a house that protects its contents, than these false gods; better also a wooden pillar in a palace, than these false gods.
60For sun and moon and stars are bright, and when sent to do a service, they are obedient. 61So also the lightning, when it flashes, is widely seen; and the wind likewise blows in every land. 62When God commands the clouds to go over the whole world, they carry out his command. 63And the fire sent from above to consume mountains and woods does what it is ordered. But these idolsq are not to be compared with them in appearance or power. 64Therefore one must not think that they are gods, nor call them gods, for they are not able either to decide a case or to do good to anyone. 65Since you know then that they are not gods, do not fear them.
66They can neither curse nor bless kings; 67they cannot show signs in the heavens for the nations, or shine like the sun or give light like the moon. 68The wild animals are better than they are, for they can flee to shelter and help themselves. 69So we have no evidence whatever that they are gods; therefore do not fear them.
70Like a scarecrow in a cucumber bed, which guards nothing, so are their gods of wood, overlaid with gold and silver. 71In the same way, their gods of wood, overlaid with gold and silver, are like a thornbush in a garden on which every bird perches; or like a corpse thrown out in the darkness. 72From the purple and linenr that rot upon them you will know that they are not gods; and they will finally be consumed themselves, and be a reproach in the land. 73Better, therefore, is someone upright who has no idols; such a person will be far above reproach.
* * *
a The King James Version (like the Latin Vulgate) prints The Letter of Jeremiah as Chapter 6 of the Book of Baruch, and the chapter and verse numbers are here retained. In the Greek Septuagint, the Letter is separated from Baruch by the Book of Lamentations.
b Gk for them
c Gk They
d Gk them
e Gk they
f Gk It is
g Lat Syr: Gk they
h Gk if they fall
i Gk to them
j Gk of them
k Gk some of their clothing
l Gk he
m Gk them
n Gk them
o Meaning of Gk uncertain
p Gk they
q Gk these things
r Cn: Gk marble, Syr silk
1–7 Historical introduction and theme.
1 A copy of a letter. Cf. Jer 29.1–23, which records a letter sent by Jeremiah to those already in Babylonian exile. Exiles, presumably the deportees of 597 BCE (2 Kings 24.10–17), since the letter in Jer 29 is addressed to these same exiles.
2 Because of the sins. The Babylonian conquest of Jerusalem was recompense for human wrongdoing, not the result of divine impotence—an important point for the author, who will later deride idols for their inability to deliver their worshipers from calamity (vv. 36, 37, 48). Cf. Jer 16.10–13.
3 Therefore, Greek oun, a term also translated then (vv. 40a, 44, 49, 52, 56, 65) or so (vv. 5, 16, 23, 69) and indicating the summary statements for each section of the book (see Introduction). Oun is also translated therefore in v. 73 and left untranslated in v. 29. Taking up to seven generations literally, reckoning forty years to the generation (see Num 14.33; Ps 95.10), yields a date of ca. 317 BCE (597 minus 280). More likely, however, the phrase expands Jeremiah’s projection of seventy years (Jer 25.12; 29.10) or three generations of Babylonian rulers (Jer 27.7) in order to accommodate those living in foreign lands long after the time suggested by Jeremiah’s prophecies. Cf. Dan 9.24, where Jeremiah’s “seventy years” becomes “seventy weeks (of years).”
4 Gods made of silver and gold and wood. Cf. Deut 4.28; Pss 115.4; 135.15. Idols were often crafted of wood and adorned with silver and gold. Cf. Isa 40.19; 41.6–7; 44.10–17; 46.6; Jer 10.3–4. Which people carry on their shoulders, perhaps an allusion to the Akitu or Babylonian New Year festival, during which idols were carried in procession by priests (cf. Jer 10.5). Similar processions are attested throughout the ancient Near East.
6 It is you, O Lord, whom we must worship, an affirmation expressing a central theme of the Letter and of the Bible: “You shall have no other gods before me” (Ex 20.3; Deut 5.7) and “The LORD is our God, the LORD alone” (Deut 6.4). For similar affirmations under pressure to commit idolatry, see Dan 3.17–18; 2 Macc 7.
7 My angel, a heavenly being commissioned by God to guide and protect individuals (Gen 16.7; 24.7; 48.16) and nations (e.g., Israel; Ex 23.20–23; 32.34). By the time of Daniel, Israel’s protector is specifically identified as Michael (Dan 12.1; cf. Rev 12.7). Watching over your lives, for the purpose of protection (cf. Dan 3.28; 6.22), though the Greek verb can also denote “to search out” for the purpose of rendering judgment.
8–16 Though made with great care and at great cost, idols are unable to act on behalf of themselves or others.
8 Tongues are smoothed. The mouths of idols were important for ingesting sacrifices and declaring oracles. For the author of this letter, however, their mouths both are false (i.e., they cannot perform normal bodily functions, such as eating) and cannot speak (i.e., they are powerless to declare oracles).
9–10 The statues’ authority and power, denoted by crowns, cannot prevent their own priests from plundering their gold.
11 Prostitutes on the terrace, perhaps a reference to the payment of cult prostitutes (cf. 1 Kings 14.24; Strabo, Geography 16.1.20; cf. Herodotus, History 1.199) or to the use of divine offerings for personal pleasure (see v. 10). Cf. Deut 23.17–18, which condemns the giving of money gained from prostitution to the temple.
12–13 Purple robes denote royal power (cf. Jer 10.9), yet the gods cannot even keep their faces clean.
14–15 Ancient Near Eastern deities were often depicted wielding symbols of their authority (e.g., scepter) and power (e.g., dagger, ax).
16 A variant of this statement, posed five times as an assertion (vv. 16, 23, 29, 65, 69) and five times as a question (vv. 40, 44, 49, 52, 56), concludes each section of the body of the Letter (see Introduction).
17–23 Idols are useless and unseeing.
17 The broken dish is proverbial for uselessness (Jer 19.11; 22.28; Hos 8.8).
18 The gods are shut up within their temples like prisoners.
19 Light…lamps. Some scholars have suggested that this is an allusion to the Egyptian Festival of Lamps at Sais (cf. Herodotus, History 2.62). Lamps, however, are common to temples from all periods and places. Can see none of them. Cf. Ps 115.5.
20 Although the idols are no different from the beams supporting the temple, when the former succumb to insect infestation it is said (presumably by those maintaining the idols) that their hearts (i.e., their inward faculties of reason) are eaten away, even as their robes (i.e., their outwa
rd symbols of authority) are devoured. Cf. v. 55.
22 Birds alight…and so do cats. The Greek word rendered “alight” more accurately means “to fly over, to flit,” which is not the behavior of cats. It is possible that the text originally listed another type of bird or even another type of divine emblem similarly vexed by flying creatures that was subsequently misunderstood by a later translator or copyist. For the problem of bats in temples, see Strabo (Geography 16.1.7).
24–29 Idols are unfeeling and passive, and their food is plundered and ritually unclean.
25 No breath in them. Cf. Ps 135.17; Jer 10.14; Hab 2.19.
26 Carried on the shoulders. See v. 4. Cf. also Isa 46.7; Jer 10.5.
27 Falls to the ground. Cf. 1 Sam 5.1–5. Before the dead. Offerings for the dead were commonplace in the ancient Near East, though the practice is generally prohibited in the Bible (Deut 26.14; see also Sir 30.18–19; but cf. Tob 4.17).
28 The poor or helpless. True religion shows concern for the needy (Deut 15.11; 24.17–22; Ps 41.1; also Jas 1.27).
29 According to biblical law, women became ritually unclean in their periods or at childbirth (Lev 12.2–5; 15.19–30).
30–40a The statues cannot do what people expect of a deity.
30 Offering food to statues made of silver and gold and wood epitomizes the foolishness of idolatry. Cf. Bel and the Dragon.
31–32 Clothes torn, howl and shout, behavior typical of ritual mourning, which in a cultic setting likely refers to the rites associated with a dying and rising god such as Tammuz (see Ezek 8.14). Israel’s priests were forbidden to participate in mourning for the dead, except in the case of immediate relatives, as it made them ritually impure (Lev 21.1–6, 10).
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