Jeremiah

Introduction to Jeremiah

Jeremiah is the longest prophetic book in the Bible, and the second longest book in the OT (besides Psalms). While we know more about Jeremiah than any other OT prophet, Charles Feinberg also notes, “Some expositors have judged Jeremiah’s prophecy to be the most difficult in the OT.” Therefore, it is important to get as much of his historical setting as possible in order to interpret him well.

Who was Jeremiah?

Dates of Jeremiah’s ministry (626 BC). Jeremiah holds the record for having the longest prophetic ministry. He was called to his ministry in 626 BC and continued to preach through the Babylonian exile in 586 BC down to about 582 BC, a ministry of some 45 years. Gleason Archer writes, “Jeremiah began his ministry at about twenty years of age in the thirteenth year of Josiah, that is, 626 BC For the greater part of his life he lived in his hometown of Anathoth (for he was of a priestly family) and appeared at Jerusalem at the annual feast days of the Jewish religious year.” Charles Feinberg also notes, “He was called to the prophetic office in 626 (1:2; 25:3) and served in it for more than forty years.” He preached in Jerusalem until the Fall of Judah in 586 BC (Jer. 7:2; 22:1; 27:1-2; 32:1). He stuck around Jerusalem among the survivors for a little bit after Jerusalem’s destruction (Jer. 40-44). He eventually fled to Egypt, where he most likely died (Jer. 42-43).

Jeremiah’s background. Jeremiah was probably relatively young, when God called him to serve as a prophet. Charles Feinberg also notes, “He was probably about twenty though naʿar (‘child,’ 1:6-7) is difficult to define chronologically because this Hebrew noun only conveys the concept of relative age.” Jeremiah was probably a man of moderate wealth, because he was able to purchase a field with his own money (Jer. 32:6ff). The Lord did not allow him to marry (16:2), probably because of the turmoil that he knew he’d go through. Jeremiah lived as a contemporary with other prophets. These would include Zephaniah, Obadiah, Huldah, Ezekiel, and Daniel. It is also highly likely that Habakkuk and Nahum were his contemporaries. He was closest with Ezekiel, however. Charles Feinberg also notes, “Especially close is the relationship between Jeremiah and Ezekiel; some eighteen clear points of contact between them have been demonstrated.”

Jeremiah’s personality. Jeremiah seems like a sensitive temperament. He is called the “weeping prophet” for a reason (Jer. 9:1)! Yet God allowed him to go through considerable verbal and physical attack. Archer comments, “Although he was sensitive to the extreme, he was forced to undergo a constant barrage of slander and persecution that would normally have crushed the most callous spirit. Introspective and retiring by nature, he was ever thrust into the limelight. Occasionally, he attempted to throw off his prophetic responsibility as a burden too heavy for him to bear, but again and again he returned to the call of duty, and by the power of the Lord stood indeed as a ‘tower of bronze’ (1:18).” Charles Feinberg also notes, “He had encountered more opposition from more enemies than any other OT prophet.” And yet, despite his sensitive nature, he persevered boldly through God’s empowerment.

Jeremiah’s battle. This prophet fought against horrendous conditions in the nation of Israel. The people were worshipping the false gods Baal (2:8, 23; 7:9; 9:14; 11:13, 17; 12:16; 19:4; 23:13, 27; 32:29, 35) and Ishtar (7:18; 44:17-19, 25). This resulted in child sacrifice (19:5; 32:35). Even those who were “following” Yahweh were oppressing the poor (2:34; 5:26-28; 7:5-6) and engaging in empty ritualism (6:20; 14:12).

Doesn’t the Septuagint and Masoretic Text disagree on Jeremiah’s book?

The Septuagint (LXX) and the Masoretic Text (MT) are very different from one another. According to Archer, the LXX is about one-eighth shorter than the MT, and chapters 46-51 are placed after chapter 25 in the LXX. Feinberg estimates roughly 2,700 words are different with the LXX. Moreover, Jeremiah 33:14-26 is missing in the LXX. Mark Rooker notes that many of these differences come from (1) the LXX cuts the expression “Thus says the Lord…” some 65 times; (2) the LXX shortens “The Lord God of Israel” to “the Lord”; (3) the LXX uses the word “prophet,” instead of the full name; the LXX excludes Nechadnezzar’s title “the king of Babylon.” How do we explain these differences?

(1) Jeremiah lived in Egypt toward the end of his life. Mark Rooker writes, “Possibly the differences between the MT and the LXX can be explained based on the fact that Jeremiah himself spent his last years in Egypt (41:16-44:30), the site of the LXX translation.”

(2) Jeremiah distributed part of his book in his lifetime, but Baruch distributed Jeremiah’s complete book after the prophet’s death. It is most likely that Jeremiah’s original was passed out in his lifetime. But posthumously, Baruch passed out Jeremiah’s complete book (see Jer. 36:32).

Regardless of our view, it is important to note that the Hebrew text has been very accurately delivered to us. Charles Feinberg notes, “All known Hebrew MSS of Jeremiah contain substantially the same text. It is possible to trace the MT back to the end of the first century AD. Contemporary scholars are sure that the Hebrew text of Jeremiah is well preserved.” Mark Rooker writes, “In spite of these differences, which as mentioned above are more acute than in any other OT book, the same message is conveyed whether one reads the MT or the LXX.”

Key themes in Jeremiah

Jeremiah preached that the Temple was not a sign of security. Since the nation had fallen into idolatry and moral evils, God was revoking his protection of Israel. While the people were depending on the Temple for security, Jeremiah was warning them that this was not the case.

Jeremiah preached surrender to the Babylonians. He viewed the Babylonian attacks as divine judgment, and therefore, they need to be accepted. This was one of the main reasons that his nation, friends, and family hated him so much. Jeremiah wrote down his own messages himself (Jer. 30:2; 36:2; 51:60). But King Jehoiakim was so angry with them, that he had them burned. As a result, God had him rewrite his entire message (Jer. 36:32).

Jeremiah preached that the nation should trust God—not human ability. He writes, “Cursed is the man who trusts in mankind and makes flesh his strength, and whose heart turns away from the Lord” (Jer. 17:5).