"Jeremiah.
Creation in Jeremiah is so extensive that a number of key passages will have to suffice. The book begins with reference to the creation of the prophet in his mother’s womb (Jer. 1:5) using the lexical creation marker “to form, fashion,” which can be found in Genesis 2:7. The creation of humankind as part of the creation week is repeated in each new creation of new human life.
A survey of creation in Jeremiah has to include Jeremiah 4:23-26, which connects with strong linguistic markers to the creation account as found in Genesis 1.
The following table adapted from Fishbane shows the progression:
Though the Genesis account ends with a day of rest, the Sabbath, Jeremiah’s de-creation account ends with a day of fury. The deconstruction of creation is taking place, and one can be sure that the listeners (and subsequent readers) of the prophet’s message recognized the creation pattern. Creation
becomes the paradigm for destruction and serves as the primeval point of departure for contemporary theology.
The antithesis to the doom-oracle is provided in Jeremiah 31:35-37, in which two short sayings conclude the Book of Comfort (30–31) and in creation-language point to the impossibility of Yahweh’s destruction of Israel. Yet it is expressed along the lines of remnant theology with reference to the “seed of Israel” and its future hope. Both apparent opposite expressions, Jeremiah 4:23-26 and 31:35-37, show the range of possible applications of creation theology within Jeremiah, but beyond that show that Israel needs to acknowledge Yahweh with regard to its future: “Thus both extremes of expression bear witness the theological claim that finally Israel must come to terms with Yahweh upon whom its future well-being solely depends.”
Creation in Jeremiah is so extensive that a number of key passages will have to suffice. The book begins with reference to the creation of the prophet in his mother’s womb (Jer. 1:5) using the lexical creation marker “to form, fashion,” which can be found in Genesis 2:7. The creation of humankind as part of the creation week is repeated in each new creation of new human life.
A survey of creation in Jeremiah has to include Jeremiah 4:23-26, which connects with strong linguistic markers to the creation account as found in Genesis 1.
The following table adapted from Fishbane shows the progression:
Though the Genesis account ends with a day of rest, the Sabbath, Jeremiah’s de-creation account ends with a day of fury. The deconstruction of creation is taking place, and one can be sure that the listeners (and subsequent readers) of the prophet’s message recognized the creation pattern. Creation
The antithesis to the doom-oracle is provided in Jeremiah 31:35-37, in which two short sayings conclude the Book of Comfort (30–31) and in creation-language point to the impossibility of Yahweh’s destruction of Israel. Yet it is expressed along the lines of remnant theology with reference to the “seed of Israel” and its future hope. Both apparent opposite expressions, Jeremiah 4:23-26 and 31:35-37, show the range of possible applications of creation theology within Jeremiah, but beyond that show that Israel needs to acknowledge Yahweh with regard to its future: “Thus both extremes of expression bear witness the theological claim that finally Israel must come to terms with Yahweh upon whom its future well-being solely depends.”
Jeremiah 10:12-16 is a hymn that celebrates Yahweh’s creative power, and it is replenished with creation imagery: “He has made the earth by His power, He has established the world by His wisdom, and has stretched out the heavens at His discretion. When He utters His voice, There is a multitude of waters in the heavens: ‘And He causes the vapors to ascend from the ends of the earth. He makes lightning for the rain, He brings the wind out of His treasuries.’ Everyone is dull-hearted, without knowledge; every metalsmith is put to shame by an image; for his molded image is falsehood, and there is no breath in them. They are futile, a work of errors; in the time of their punishment they shall perish. The Portion of Jacob is not like them, for He is the Maker of all things, and Israel is the tribe of His inheritance; the Lord of hosts is His name.”
Although most commentators point to the contrast between the true God and the idols, the emphasis is rather on a contrast between Yahweh as the creator of life (10:13) and humankind as (false) creator of life (vs. 14). The focus is not on the idol but on its human maker who is “shamed” by his inanimate image, since he is not able to provide the creature with the necessary breath of life, which is the distinguishing characteristic of Yahweh’s creation. Idolatry is therefore a double sin. The worship of idols denies the reality of God’s complete control over the cosmos because it involves the acknowledgement of other divine powers. And worse still is the pretense of creating life. In doing so, humankind lays claim to divine knowledge."
Although most commentators point to the contrast between the true God and the idols, the emphasis is rather on a contrast between Yahweh as the creator of life (10:13) and humankind as (false) creator of life (vs. 14). The focus is not on the idol but on its human maker who is “shamed” by his inanimate image, since he is not able to provide the creature with the necessary breath of life, which is the distinguishing characteristic of Yahweh’s creation. Idolatry is therefore a double sin. The worship of idols denies the reality of God’s complete control over the cosmos because it involves the acknowledgement of other divine powers. And worse still is the pretense of creating life. In doing so, humankind lays claim to divine knowledge."
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