OT - Survey 29 - Jeremiah

All content is derived from A Survey of the Old Testament by Andrew E. Hill and John H. Walton, with additional insights from R.C. Sproul's Dust to Glory. Further sources referenced are listed in the reference section below.

Key Ideas

The law in the heart

God’s bringing an enemy against Israel

God as the potter who destroys and builds up

Introduction to Jeremiah and His Book

The Significance and Uniqueness of Jeremiah

— The book of Jeremiah occupies more space in the Bible than any other book, reflecting the depth and breadth of the prophet’s ministry. — Jeremiah served during Israel’s darkest hour, proclaiming God’s word at great personal cost for over forty years—longer than any other prophet. — His life and struggles allow us to know him more intimately than any other Old Testament figure.

The book of Jeremiah occupies more space in the Bible than any other book, and the prophet Jeremiah’s structure is incomparable to anyone else’s in the Old Testament. He was a man sent by God at Israel’s darkest hour and proclaimed God’s word at great personal cost for over forty years—more than any other. He provides us with a glimpse of a prophet struggling with the God he serves faithfully and the message he was commissioned to deliver. His piety and integrity stood out as beacons in a generation that was to feel the scorching heat of the wrath of God. Jeremiah was their last chance, and he felt crushed under the weight of that responsibility. Because of the great personal struggles of Jeremiah, we learn more about his personality than any other prophet. This information helps us to feel as though we know him as an individual.

Composition and Structure of the Book

Divine Instruction for Recording Prophecies

— In 605 BC, after over twenty years of ministry, God commanded Jeremiah to record his oracles (Jeremiah 36:1–3). — Jeremiah dictated to Baruch son of Neriah, who wrote the first scroll (Jeremiah 36:4). — When King Jehoiakim destroyed the original scroll, Baruch rewrote it, producing a second copy (Jeremiah 36:32), which closely resembles the content of chapters 1–25 (often called Book 1).

Division into Three Primary Collections

— Book 1 (Chapters 1–25) consists of Jeremiah’s earliest oracles, narrated in the first person. — Book 2 (Chapters 30–31) and Book 3 (Chapters 46–51) present later collections of his prophecies. — Interspersed are biographical narratives (rendered in the third person) that focus on the latter stages of Jeremiah’s career—these were likely added by editors posthumously. — Chapter 52 appears to be a later addition, as it echoes material from Jeremiah 51:64 (“these are the words of Jeremiah”).

Historical Context

Josiah’s Reforms and the Rise of Babylon

— Josiah became king of Judah at age eight (2 Chronicles 34:1) but only initiated religious reforms at age twenty (ca. 628 BC) by purging pagan worship from Judah and Jerusalem (2 Chronicles 34:3–7). — Jeremiah was called in 627 BC, shortly after the death of Ashurbanipal, last great Assyrian king (ca. 627 BC). — The weakening of Assyria gave rise to an independent Babylonian state in 626 BC, which would soon dominate Judah and Jerusalem (Jeremiah 1:2).

As it turned out, hope was short-lived; Josiah’s reforms died with him when he was killed in battle against the Egyptians on the plain near Megiddo. During the remaining twenty-five years of Judah’s independence, Josiah’s sons presided only over the collapse of the kingdom. Once the Babylonians overthrew Assyria, Judah came under the control of the eastern empire. Not content with being a vassal state, Judah repeatedly became mired in conspiracies doomed to failure, leading in 586 BC to the final destruction of Jerusalem by Nebuchadnezzar, who deemed the city politically irreformable. Judah had already proven itself unreformable spiritually.

Siege, Deportations, and Exile

— Babylonian deportations began in 597 BC after King Jehoiakim rebelled, leading to the exile of Jehoiachin and notable figures such as Ezekiel (Jeremiah 52:31–34). — Despite some prophets claiming that this was the culmination of divine punishment, Jeremiah warned of a greater calamity to come (Jeremiah 27:12–15). — In 589 BC, Jehoiachin’s successor, Zedekiah, also rebelled, prompting the Babylonians to return and destroy Jerusalem in 586 BC. — Deportation served both political aims—obliterating national identity—and divine purposes—preserving a faithful remnant (Jeremiah 30:11).

Purpose and Message of Jeremiah

Jeremiah’s Call and Personal Struggles

— Jeremiah’s call (Jeremiah 1:4–10) positioned him as “appointed over the nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and to plant” (Jeremiah 1:10). — The “confessions” (Jeremiah 11–20) reveal his intimate dialogues with God, expressing lament, frustration, and profound theological reflection akin to the Psalms of lament.

Four Categories of Oracles

— Jeremiah’s messages fall into four main types, reflecting different stages and emphases in his ministry.

— Indictment Oracles — Concentrated in Book 1 (especially chapters 5–9). — Charge Israel with forsaking Yahweh and worshiping idols—a first-degree covenant violation (Jeremiah 5:20–31; 7:8–31).

— Judgment Oracles — The most prevalent category, closely paralleling the curses of Deuteronomy 28:15–68 (see Jeremiah 11:8). — These national and political oracles warn of impending destruction for covenant unfaithfulness.

— Instruction Oracles — Fewer than a dozen in number, reflecting the people’s prior knowledge of covenant demands. — Call Israel to repentance (e.g., “Return, faithless Israel” in Jeremiah 3:12–13; “Amend your ways” in Jeremiah 7:3–7). — Include teachings on the supremacy of Yahweh over idols (Jeremiah 10:2–16) and Sabbath observance (Jeremiah 17:19–23).

— Aftermath Oracles — Found primarily in Book 2 and surrounding contexts (chapters 29–33). — Speak of restoration: return from exile (Jeremiah 29:10–14), a new covenant (Jeremiah 31:31–34), rebuilding Jerusalem (Jeremiah 30:18), and the reign of a righteous Davidic king (Jeremiah 33:15–26).

Literary Structure and Organization

Types A, B, and C Material

— Type A: Poetic oracles — Type B: Historical narratives about Jeremiah — Type C: Prose speeches — These three genres intermingle throughout the book, precluding strictly chronological or topical arrangements.

Early Thematic Cycles (Chapters 1–10)

— Chapters 2–3 form a “harlotry cycle,” using the metaphor of unfaithful Israel as a harlot. — Chapters 4–6 present a “judgment cycle,” warning of an “irresistible foe from the north.” — The temple sermon (Jeremiah 7:1–8:3) indicts Judah’s misplaced trust in the temple itself. — Chapters 8–10 resume themes of indictment and judgment, focusing on covenant breaches.

Confessions and Symbolic Actions (Chapters 11–20)

— Jeremiah’s confessions (e.g., Jeremiah 20:7–10) parallel the Psalms of lament, revealing both his anguish and God’s compassionate response. — Symbolic acts—such as wearing a linen waistband (Jeremiah 13:1–11) and the potter’s vessel (Jeremiah 18–19)—visually dramatize divine judgment.

Transition to Exile and Restoration (Chapters 21–33)

— Chapters 21–25 address false prophets and the royal house. — Chapters 29–33 shift to messages of consolation and restoration, culminating in the new covenant promise.

Major Theological Themes

God’s Sovereignty and Policy toward Nations

— The potter’s house metaphor (Jeremiah 18:7–11) illustrates God’s right to reshape nations based on their conduct. — Good deeds and wicked deeds accumulate like weights on a balance; once wickedness outweighs righteousness, judgment is triggered—yet repentance can delay or avert it (cf. Genesis 15:16; Jonah 3–4; Ezekiel 18:29–30). — This system concerns nations, not individual salvation; it operates in temporal, not eternal, terms.

The New Covenant (Jeremiah 31:31–34)

— Jeremiah introduces a “new covenant” written on human hearts (Jeremiah 31:33), rather than inscribed on tablets. — While the outward terms resemble the Mosaic covenant, this internalization marks a profound renewal. — The promised land (Jeremiah 32:36–44) and Davidic dynasty (Jeremiah 33:15–26) reaffirm continuity with past covenants. — Fulfillment is ultimately realized in Christ, who secures the covenant through the Spirit (cf. Hebrews 8–10).

Confrontation with False Prophets

— Jeremiah’s condemnations (e.g., Jeremiah 14:11–16; 23:9–40; 28:1–17) highlight the prevalence of false assurances of peace. — Accused himself of false prophecy (Jeremiah 20:7–10), he wrestles with the apparent success of deceitful voices. — God vindicates Jeremiah, calling him to faithful proclamation and promising divine protection (Jeremiah 15:15–21).

Summary of Jeremiah’s Contribution

— Jeremiah’s ministry spans the final days of Judah’s independence through exile, providing prophetic oracles, personal confessions, and vivid symbolic actions. — His messages include piercing indictments, stark warnings of judgment, sparse calls for repentance, and rich promises of restoration under a new covenant. — The book’s complex literary structure reflects its diverse genres and the tumultuous history it addresses. — Central themes underscore God’s sovereign rule over nations, the conditional nature of divine judgment, the hope of an internalized covenant, and the struggle for authenticity in prophetic ministry.

Description of the Entire Section

This section of Hill and Walton’s A Survey of the Old Testament (Chapter 29) offers a comprehensive examination of the book of Jeremiah. It traces the prophet’s call, historical milieu under Assyrian decline and Babylonian ascendancy, and the recording process of his oracles. The authors delineate Jeremiah’s literary and editorial composition, identifying distinct collections and later additions. They analyze the fourfold classification of Jeremiah’s messages—indictment, judgment, instruction, and aftermath—and explore the intricate thematic and structural patterns that defy simple chronological or topical ordering. Major theological motifs—God’s policy toward nations, the promise of a new covenant, and the challenge of false prophecy—are articulated with clarity, enabling readers to appreciate Jeremiah’s enduring relevance for understanding divine sovereignty, covenant faithfulness, and the dynamics of prophetic ministry.

References

Hill, A. E., & Walton, J. H. (2009), A survey of the Old Testament (3rd ed.). Zondervan Academic.

MacArthur, J. (Ed.). (2021). The MacArthur study Bible (2nd ed.). Thomas Nelson. (New American Standard Bible).