Introduction
As evidenced by the title, my study focuses on the last lament of the prophet Jeremiah (cf. Jer 20, 7-18) which brings the section of Jer 11, 1-20, 18 to a close. It expresses a dramatic and climax situation of despair of the prophet, which triggers in us the following questions: What is the real cause or occasion of this lament? What is its relationship with the preceding verses: 1-6, and what might be its possible function in the chapter and in the book of the prophet Jeremiah?
The general outline of Jer 20, 7-18 is characterized by a fluctuating mood of the prophet in his lament: complaint (vv. 7-10), affirmation of confidence (vv. 11-13), followed by renewed outburst of grief and despair manifested in the cursing of the day on which he had to be born (vv. 14-18). In spite of the three divisions, the form critical study helps us to point out two units which account for the whole material: a psalm-like poem of the individual lament form (vv. 7-13) and a self curse (vv. 14-18) which is very similar to Jb 3. This makes us also pose the question about the unity of the whole text and its message as well as the relationship of vv. 14-18 with chapter three of the book of Job.
The procedure which I followed in my study can be briefly sketched as follows: In the first chapter, I deal with the delimitation, general view, translation and text criticism and structure of the text. In the second and third chapters, I did the exegesis of the text following the two main parts: The psalm like poem of individual lament (vv. 7-13) in the context of the vocation and prophetic mission of Jeremiah, and the function and meaning of the self curse poem in Jer 20, 14-18) compared with the function and meaning of the same poem in Jb 3. Each chapter in the exegetical section has its respective introduction and conclusion.
1. Delimitation, general view, translation and structure of the text
The preliminary question about our text in its present setting (Jer 20, 7-18) is whether its occasion is the Pashhur episode narrated in Jer 20,1-6. At first sight, there appears to be a number of links between the two units that suggest it. The phrase: «Terror on every side!» in v. 10 is the very name by which Jeremiah has surnamed Pashhur in v. 3 after he had released him from the stocks. The prophet's complaint that whenever he speaks he cries out «Violence and destruction» in v. 8 could probably be understood as referring to his message of doom contained in vv. 3-6. The «persecutors» in v. 11 and the «evildoers» in v. 13 who are troubling Jeremiah could be Pashhur and his friends in v. 4. The mockery Jeremiah is suffering in vv. 7b, 8b could well be what he experiences in the stocks, though admittedly nothing is said in vv. 1-6 of popular reaction to Jeremiah's fate. This terminological closeness of vv. 7-13 and the fact that it directly follows vv. 1-6 seems to be in the first place the evidence that the occasion of the poem is the situation depicted in vv. 1-6.
However, if we consider vv. 1-6 as the occasion of the fifth lament only from the terminological point of view it is evident that we limit ourselves only to the first unit of the poem (vv. 7-13) which is the only section that has some terminology that are also present in vv. 1-6. In this case, we remain without any point of explanation for the occasion of the second unit of the poem (vv. 14-18). Looking closely at the different aspects that appear along the two units of the lament (vv. 7-13 and 14-18); we find that the whole prophetic mission or public ministry of the prophet is implied, that in a way alludes even to his call. This makes it difficult to reduce the lament to a mere emotional expression of the prophet of only one moment in his life 1. The questions that come up now are: What is the literary genre and occasion of each of the two units? What is their relationship with vv. 1-6 and, what is their function in the chapter and in the book of Jeremiah? I tried to give answers to these questions following the successive sequence of the above mentioned units of chapter one.
{mosimage}2. The prophet's individual lament poem (Jer 20, 7-13) in the context of his vocation and mission (Jer 1, 4-19)
A lament is generally taken to mean a bewailing of distress or protest against unjust suffering. However, Jeremiah's individual lament poem cannot be taken merely as a bewailing of distress given that it has a different connotation when considered in the context of his vocation and mission. I hereby point out the elements that guided me in the affirmation of this view in the second chapter of my study.
The intention and basic meaning of Jeremiah's lament poem lie in the fact that it is an appeal to God who has a history of relationship with him.2 The history of God's relationship with Jeremiah started before he was even conceived in his mother's womb. YHWH chose him and appointed him a prophet to the nations (cf. Jer 1, 5).
Given that the origin, identity and authority of Jeremiah as a prophet is in God himself, his appeal to him in the moment of mockery and persecution (cf. Jer 20, 7-8. 10) is an argument for his prophetic authority and a public affirmation that the «word» that he speaks is not his but YHWH's (cf. Jer 1, 9-10).3 That he has no choice about whether he should deliver it (cf. Jer 20, 9) because YHWH has persuaded, overpowered, and convinced him with solid arguments to be his prophet (cf. Jer 1, 6-8).
In spite of the persecution and mockery on account of his prophetic mission, Jeremiah is confident that YHWH is with him and that his enemies will not prevail (cf. Jer 20, 11). The prophet recalls God's promises to be with him, to strengthen and to protect him (cf. Jer 1, 17-19; cf. also 15, 20), and calls on God for just judgement (cf. Jer 20, 13). His call to praise (cf. Jer 20, 13) expresses his confidence that God will accomplish the prophetic word (cf. Jer 1, 12).
The study of Jeremiah's individual lament poem (cf. Jer 20, 7-13) in the context of his vocation and mission (cf. Jer 1, 4-19) as outlined above gives us an insight into the relationship between the two and at the same time to confirm what we had said earlier that its occasion is not the immediately preceding Pashhur episode in Jer 20, 1-6 but the public ministry of Jeremiah. The experience of the word causes the prophet deep suffering putting him in sharp contrast with the priests, other prophets and civil authorities who mock him and even look for ways of eliminating him. YHWH, who knew the prophet before He formed him in his mother's womb, consecrated him before he was born and appointed him to be a prophet to the nations, has so marked and determined his human vicissitudes that Jeremiah cannot not be otherwise than God's prophet.
Jeremiah, conscious of his human weakness in assuming such an overwhelming mission has struggled to be freed from it citing his human inadequacy (I do not know how to speak; I am a young boy) but at the same time, conscious of God's power and word that was pressing him from within like a fire confined in his bones (cf. Jer 20, 9), he could not suppress it and thus had to irresistibly accept mission and commission.
The mouth of the prophet is full of God's word: «Now I have put my words into your mouth» (cf. Jer 1, 9b), and he cannot do otherwise than proclaim it even at the risk of his own life, counting with confidence on God's own protection, for He himself has promised to be with him: «I am with you to deliver you» (cf. Jer 1, 8. 19).
3. The function and meaning of the self curse poem in Jer 20, 14-18 and in Jb 3
The occurrence of the self curse poem in Jer 20, 14-18 and Jb 3 with almost the same terminology and expressions: cursing of the day of birth (cf. Jb 3, 1. 3-4. 8; Jer 20, 14-15); announcement of the birth of a male (cf. Jb 3, 3; Jer 20, 15); wish of remaining in the womb (cf. Jb 3, 11; Jer 20, 17); the question «why» about life (cf. Jb 3, 20-23; Jer 20, 18), triggers in us the question about its original occasion.
I have already pointed out that it cannot be taken simply as an emotional outpouring after the Pashhur episode in Jer 20, 1-6. Neither can we say that the poem has its original occasion in the book of Job. It is difficult to determine the original setting of the poem or the real situation in which it was uttered, but it is clear that the two texts certainly reflect a common tradition.
The goal of my research in the present chapter was to try to establish through an inter-textual reading the function and meaning of the self curse poem in each one of the texts in study.
The inter-textual study on the function and meaning of the self curse poem in Jer 20, 14-18 and in Job 3 in the present chapter confirms that the original setting and occasion of the curse poem cannot be attributed to any of the two. The presence and use of the poem in the current setting in the book of Jeremiah and Job can be considered the work of the final redactor who has inserted it in a specific context and thus giving it a hermeneutical framework within which it has to be read.
The study also confirms that the Job poem contains variations of the same form critical elements found in Jeremiah's poem: a curse of the day of his birth and connected circumstances (cf. Jb 3, 3-10), followed by compound cries of lament which question the meaning of Job's existence (cf. Jb 3, 11-12. 16. 20. 23). Nevertheless, the literary purpose of the redactor can hardly be disputed. In Job's context, the poem is meant to be read as an expression of his dismay as he confronts the singular misery of life. This same poem in Jeremiah's context expresses his grief about the unique tribulation of his life, namely, the tribulation brought upon him by his prophetic mission. The issue is not only existence as in the case of Job but the vocation that shapes his existence.
1 Cf. SKINNER, Prophecy and Religion, 201-230; RUDOLPH, Jeremia, 129-134.
2 This point applies also to the individual psalms of lament for example Ps 22 among others, whereby the lament poem is not merely an outpouring of grief but an appeal of the psalmist to YHWH who has a history with him and in whom he has confidence that he will never leave him alone in his fate.
3 In Jer 26, 12- 15, the prophet in defence of the authenticity of his mission speaks to his persecutors saying that his word comes from God who chose him and made him a prophet. We also find a similar appeal to the vocation and call in the apology of Paul before the Jews when he is arrested and threatened (cf. Act 22) or even in the trial process before king Agrippa (cf. Act 26).
