Introduction
Jeremiah was a prophet in Jerusalem from King Josiah’s 13th year, which was the year 627 BC, until Jerusalem’s destruction in the year 586 BC and for a few years after this. Consequently, he was a prophet in the last 40 years before the exile.
Jeremiah was the most autobiographical prophet, so we know more about him than about any of the other prophets. And he didn’t have an easy life. He had few friends, was not allowed by God to marry because of the coming Babylonian invasion, was hated by all the people because of the message he brought, was imprisoned, and mistreated, and tried to quit being a prophet twice because he felt that God had tricked him. Jeremiah is often called “the weeping prophet”.
For an unknown reason, the book is not chronological, although a basic chronology is present. The first 20 chapters seem to have taken place under King Josiah, and Jeremiah’s first year as a prophet was therefore Josiah’s 13th year, i.e., the year after Josiah’s first reform (2 Chronicles 34:3). Jeremiah then contributed to this reform by calling the people to repentance to avoid the entire kingdom going down. He asked the people to repent more than 100 times to avoid this. Perhaps the doom was postponed a little because of King Josiah, who was the last good king in Judah.
After Josiah, it seems that God had lost patience with them, and in Chapter 21 he said the punishment was inevitable and that the only way to be saved was through exile. Those who accepted this punishment and thereby surrendered to the Babylonians would be allowed to live. Chapters 21-39 jump back and forth between Jehoiakim, one of the worst kings, and Zedekiah, Judah’s last king, who was also not very good.
Then, after much judgment at first, Jeremiah began to speak more about salvation and restoration in Chapter 30. In this part, we find the important verses about the new covenant in Chapter 31. God would restore both Israel and Judah after the exile to establish a new covenant. Then everyone would know God and it would be much easier to keep the law.
The Babylonians captured Jerusalem in Chapter 39, and Chapters 40-45 are about the period after the destruction of Jerusalem and those who were left in the land. Jeremiah was then taken to Egypt against his will, and the story seems to end there.
What follows are words of judgment on the neighboring countries, so there is a partly thematic structure to the book as well. And the last nation to receive such a judgment was precisely the Babylonians. They would also be captured by an enemy later, and the people who were taken into exile could return. It ends with restoration for Judah; they would be allowed to return. The last chapter again goes back to the fall of Jerusalem, and this chapter is like the description in 2 Kings. It would be a kind of conclusion to the book and everything Jeremiah had warned them against.
Many verses point to Jesus in Jeremiah. There are specific verses such as 3:16 where they should not think about the ark anymore, 23:5-6 and 33:15 where a righteous sprout for David would come, 30:9 where there was also talk of a future David – and of course the new covenant promised in 31:31-34, a passage that constitutes the longest OT quotation in the NT when quoted in Heb 8.
But we can perhaps even see a bigger picture. The well-known “Rama cry” in 31:15 is used in Matthew 2 when Herod killed the male children in connection with the birth of Jesus, and Matthew said this then “was fulfilled”. And it is indeed a surprising use of this verse, which in Jeremiah was used when the people were taken to Babylon. So how could this be fulfilled with Jesus?
The writers of the New Testament, and Jesus himself, clearly saw Jesus as the fulfillment of much more than just single verses. It seems that Matthew is saying that the people have been in exile ever since Babylon until Jesus came. Or said in another way: The return from exile pointed toward salvation in Jesus. Although the captivity in Babylon ended in 539 BC, the even more fundamental captivity was over when Jesus came. Consequently, Matthew seems to be saying that now, in Jesus, they will finally return home properly.
Jeremiah (1:1-3)
- Of priestly lineage, from the Levite city of Anathoth (1:1), about 3 miles (5 km) northeast of Jerusalem, in Benjamin.
- Active from 627 to 586, under Josiah and his two reforms in 628 and 622, under Jehoiakim and Zedekiah. (Jehoahaz and Jehoiachin are probably skipped because they did not speak a word during the 3 months they reigned.)
- Jeremiah is called “the weeping prophet”. He stood alone on God’s side, but with great compassion for the people he was trying to help. He had few friends, was not allowed to start a family, faced opposition from everyone, was imprisoned and mistreated, and he tried to quit as a prophet twice because he felt that God had deceived him.
Jeremiah is also a book about frustration and despair when your service to God does not turn out as you imagined. It tells about how it can be tiring to follow God when you question his purposes and feel alone and isolated as a Christian and face nothing but opposition from those around you.
Political situation (627-586)
640-609: Josiah ‘s reign. Jeremiah and Zephaniah are prophets and contribute to the reforms of 628 and 622. Assyria is weakened since the death of Ashurbanipal in 631 and Judah was practically free after Manasseh’s alliance. Nineveh was destroyed in 612. Judah comes under Egyptian rule when Josiah dies.
609: Jehoahaz reigns 3 months before Egypt replaces him with his brother Jehoiakim.
609-597: Reign of Jehoiakim. In 605 (“ Jehoiakim’s fourth year”) Babylon defeats both Assyria and Egypt and becomes new world power. Take over Judah as a vassal state. Some of the royal family and aristocracy are deported. Jehoiakim later rebels. Jeremiah’s warnings about “an enemy from the north” are validated.
597: Jehoiachin reigns for 3 months before being taken to Babylon due to Jehoiakim’s rebellion. Several of the country’s elite, 10,000 prisoners, and the treasures in the temple of the Lord and the king’s palace are also taken. Replaced by his uncle Mattaniah → Zedekiah.
597-586: Zedekiah ‘s reign. In alliance with Pharaoh Hophra of Egypt (Jer. 44:30), he rebels against Babylon, but Egypt is not enough (Jer. 37:5-10). A year and a half of siege finally leads to the destruction of Jerusalem and Zedekiah’s capture in Babylon.
| Chs. | Contents | Period | |
| 1 | Prologue: Jeremiah’s Call | 627 | |
| 2-20 | Warnings to turn around to escape the accident from the north (mainly 1st person) | Undated judgments and Jeremiah’s lament | 627-605 |
| 21-24 | Words to the last kings of Judah and the prophets | 605-586 | |
| 25-29 | Biographical narrative about Jeremiah where both the prophet and his message are rejected (dated, 3rd person) | God will use Babylon to judge Judah and all the nations | 605-594 |
| 30-33 | Exile leads to salvation through a new covenant | 597-587 | |
| 34-39 | Resistance and doom | 605-586 | |
| 40-45 | Jeremiah remains in the country and is taken to Egypt | 586 | |
| 46-51 | Judgment on the nations | ? | |
| 52 | Epilogue: The Fall of Jerusalem | 586 | |
Historical situation (627-586)
The situation was exacerbated by false prophets insisting on God’s unconditional blessing and positive intervention.
- First the message was “Peace, peace!” – maybe they profited from that? (6:12-14, 14:13)
- After Babylon’s attack in 605, they said that the situation would soon turn around (27:14-18)
- After the second attack in 597, Hananiah said that both Jehoiachin and the temple treasures would return within two years (28:1-4). Also, in Babylon there were prophets who said they would soon return (29:8-9, 31).
- Baal is back: In mythology, the storm and fertility god Baal was temporarily overcome by death, which rendered the world barren. Baal could be revived by his female counterpart Asherah who sought him out in the underworld, overcame the death god Mot, and had intercourse with Baal. This would revive the world’s fertility.
- Baal worship included imitative magic where the king had intercourse with an Asherah priestess to imitate Baal and Asherah. The people also participated by having intercourse with both male and female temple prostitutes.
- Jeremiah also mentions child sacrifice (19:5, 32:35)
Baruch ‘s Seal
Found in 1975, dated approximately 600 BC.
- Line 1: (Belongs to) Berekhyahu
- Line 2: son of Neriyahu
- Line 3: the writer
Chapter 1: Jeremiah’s Call
- Before he was born, he was called to this task. He was chosen and formed to be a prophet. This was the meaning of his life. His experiences and personality would likely play a role in the task.
- Responds like Moses (speech) and Gideon (young). Society valued the wisdom of elders. But God touches his mouth as with Isaiah.
- God will be with him (as with Moses) and will make him strong in dealing with kings, leaders, priests and the people.
- Verbal similarities between v. 9 and Deuteronomy 18:18 → Jeremiah is a prophet like Moses
Mission:
1. Prophet to the nations (v. 5): The message is to Judah, but it is really about the gospel to all nations. (4:2)
2. Stand above peoples and kingdoms (v. 10): As God’s messenger, he in a way shared in God’s authority over all peoples.
3. Uproot and tear down, destroy and smash, build and plant (v. 10). Mainly a message of judgment, but also of restoration. The expressions are used extensively throughout the book.
“to pluck up and to break down, to destroy and to overthrow”
“Desert” as a picture of judgment (4:26) (19x)
“laid waste” (2:15) is used approximately 30 times. In addition, “destroying” is used 42 times.
These expressions is also used by other prophets, but all are clearly used most by Jeremiah. Probably not meant completely literally.
Vision 1: The almond tree (1:11-12)
- The almond tree wakes up early after winter.
- Almond(tree): shaked. Wake: shoked. Wordplay for a visual illustration to Jeremiah.
- An assurance to Jeremiah that God will see to it that his words come true
Vision 2: A boiling pot (1:13-16)
- Jeremiah learns what message he is to deliver. God will make sure that it comes to pass.
- A disaster is coming from the north. Both the Northern Kingdom, the Assyrians and the Arameans had attacked from the north. Now a new, major attack is coming. All 4x → serious.
- Reason: Evil and idolatry
- Jeremiah’s message in short: An enemy from the north will take them because of their idolatry.
Quotes from “The making of a leader – Recognizing the lessons and stages of leadership development” by Dr. J. Robert Clinton
“A leader is a person with God-given capacity and with God-given responsibility to influence a specific group of God’s people towards God’s purposes for the group.”
“Character development comes before ministry.”
“Integrity is foundational for effective leadership; it must be instilled early in a leader’s character.”
“ Leaders ought to see God’s hand in their circumstances as part of his plan for developing them as leaders. A leader who does not have a sovereign mindset will probably not finish well. This leadership value is a must.”
Undated judgments and Jeremiah’s lament (Ch. 2-20)
Division by headings
“The word of the Lord came to me” or similar
- Chapters 2-6: God’s unfaithful wife, rebellion, and judgment.
- Chap. 7-10: Temple speech: Judgment on religious hypocrisy.
- Chapters 11-13: Jeremiah’s Prayer and Broken Belt
- Chapters 14-17: Dialogue with God, life as a sign and a prayer
- Chapters 18-20: Clay pots and lamentation
God’s Unfaithful Wife (Chapters 2-3)
Following the picture from Hosea. They do not admit that they are unfaithful (2:23, 35, 6:15, 8:12), refuse to repent (3:3, 5;3, 6:8, 16-17, 8:5), and the question is whether they are able to do so (6:10, 29, 7:27-29, 8:6, 10:18-19), and whether God will even take them back (3:1, 5, 5:7, 6:30, 7:15-16, 9:16, 11:11, 11:14, 12:8). The northern kingdom is almost closer to returning than Judah (3:11-13).
«Jeremiah’s first strategy is caricature. The early chapters of the book contain an exaggerated picture of Judah as a foolish, loud, and immoral woman. To get under the guard of the male elites in Judah, he describes a ridiculous female figure in the hope that they might examine their own faithless behaviour. This is not misogyny, or a critique of women’s behaviour, but an urgent attempt to avert the disaster which was looming.» Jill Firth
“They followed worthless idols and became worthless themselves.” (2:5)
2 Kings 17:15a: “They rejected his decrees and the covenant he had made with their ancestors and the statutes he had warned them to keep. They followed worthless idols and themselves became worthless.”
The idols are called “worthless” several times (2:5, 8:19, 10:3, 10:8, 10:15, 14:22, 16:19, 23:16, 51:18). “Hevel”: Vapor/breath, in vain. Idols appear to have substance, but are nothing.
Two evil things they have done (2:13):
1. Forsaken God, the spring of living water
2. Dug their own broken cisterns (idols)
It is one thing to forsake God, but even worse to replace Him with empty idols. This had certainly never happened before (2:10-11).
Idolatry brings with it not only various destructive sins, but also emptiness.
It is still possible to be spiritually unfaithful to God (James 4:4), and the idols today are not statues, but empty promises of happiness and meaning that often end up disappointing. For example, materialism, success, recognition, entertainment, relationships, self-realization, etc.
Return to Zion: 539 or Messiah? (3:14-18)
Probably returns from the Northern Kingdom to the main theme: Judah’s conversion/return (hence Zion)
v. 14-15: Judah will return from exile and have better leaders.
v. 16: Later, after the return, a new covenant comes in which the ark of the covenant plays no role.
v. 17: The gospel goes out from Jerusalem, all nations gather in (the new) Jerusalem (Is 2:2) and receive a spiritual renewal.
v. 18:
A. Chronological: A future physical return after the Messiah has come, from a “northern land” other than Babylon.
B. “Telescopic”: Everything from 539 is seen as one event, and there is no distinction between the physical return (539) and the spiritual return (Messiah).
“It is rather typical of Jeremiah and other prophets that something that starts out as a simple expectation in relation to their contemporary political situation and finds some measure of fulfillment at that level should also suddenly explode like the release of a champagne cork into a fizzing vision that points to a New Testament fulfillment in Christ, and to an ultimate future that still lies ahead.” Chris Wright
Rebellion and Judgment (Chapters 4-6)
Chapters 2-6: God’s unfaithful wife, rebellion, and judgment.
A spiritual circumcision is needed (4:4, Deut. 10:16, 30:6)
A despairing Jeremiah believes that God has abandoned his people (4:10). By allowing the false prophets to bring their messages of peace? (6:14)
4:19-22 shows Jeremiah’s reaction—but does it flow into God’s reaction? (v. 22). He suffers both with the people and with God and becomes a kind of mediator between them. A foreshadowing of Jesus suffering for the world.
Even though it looks very bad, and judgment is inevitable, God let there be hope (4:27, 5:10, 18).
«A second strategy is dystopia, which Jeremiah uses to focus the Judaeans’ attention in chapters 4–6. Jeremiah presents a bleak image of the earth, which has become ‘without form and void’ (tohu wabohu), using the exact language of Genesis 1:2 to indicate the unmaking of creation (Jeremiah 4:23). He depicts the heavens without light, the mountains no longer standing firm, and the land become desolate and uninhabited, with the cities ruined. Even the birds have fled (Jeremiah 4:23-26). It is possible to read Jeremiah 4 as prediction, but the later chapters of the book reveal that, although Jerusalem is destroyed, there are still inhabitable houses, edible crops of fruit, and wine in the countryside (Jeremiah 40:7-12). So it is more helpful to read the earlier chapters as a warning of what could happen if Jeremiah’s warnings of disaster are ignored.» Jill Firth
Temple Discourse: Judgment on Religious Hypocrisy (Ch. 7-10)
7:4-10: The temple had become a false security.
Robber’s den (7:11): The whole people are robbers. They sin, but think the temple is a safe “den.”
7:12-15: God will destroy his own dwelling place as he did when it stood in Shiloh (1 Sam.).
- Mark 11:11-17. The religious leaders of Jesus’ day also thought they were safe and that everything was OK because they had the temple. Therefore, God destroys his own dwelling place for the 3rd time in the year 70.
Timeless Truth: Many can fall into the same trap today by relying on church affiliation, religious rituals, or a cultural Christianity, but without a personal relationship with the faith and a life of obedience to God. God wants true faith, not just external religion.
God says that Jeremiah should not pray for the people (7:16). All the idolatry has made judgment inevitable.
7:32 — Probably in 586, when so many would die that the Valley of Ben Hinnom would be used as a burial ground because of the child sacrifices they practiced there.
8:18-9:2: Seems to be Jeremiah’s words with quotes from the people (19b, 20) and God (19c). The people believe they have a guarantee from God even though they worship idols. All of this hits Jeremiah hard.
Jeremiah’s Prayer and Broken Belt (Chapters 11-13)
11:14 – For the second time, Jeremiah will not intercede for the people. The reason is the same: Idolatry
(11:15-17) God’s “beloved” no longer has the right to be in God’s house.
11:18 – 12:6: Jeremiah’s prayer
11:18-23: God has let him know that his own people from Anathoth are planning to kill him, perhaps because of the criticism in the temple speech. They will die in 586 (like most who do not listen to God’s word through Jeremiah).
11:19 – lamb being led to the slaughter and cut off from the land of the living was also mentioned in Isaiah 53:7-8.
- Both points to Jesus (Luke 4:24-29, Acts 8:32-35)
12:1-4: Jeremiah as a representative of the innocent who suffer. He feels isolated as a prophet and is frustrated that the judgment he proclaims has not yet come.
12:5-6: God warns him that it will get even harder, and that he cannot trust even those closest to him.
Timeless truth: “The one who would be faithful to God can often count on the faithfulness only by God himself.” Gordon McConville
12:14-17: God treats the nations equally with judgment (uprooting) and restoration (building) if they follow him → Messiah
13:1-11: The broken belt of the Euphrates is a symbol that the closeness between God and his people was lost due to flattery with Mesopotamian religion and a reference to Babylon.
Dialogue with God (Chapters 14-15)
Chapters 14-17: Dialogue with God, life as a sign and a prayer
For the 3rd time, God says that Jeremiah should not pray for the people (14:11).
Jeremiah’s (and God’s) feelings in 9:1, 13:17 and 14:17.
14:17-22: Jeremiah nevertheless prays for the people. As an expression from a faithful Israelite, it gives hope.
15:1-9: God replies that he will not have compassion on them.
15:10-18: Jeremiah expresses frustration with life as a prophet if it is meaningless. The whole people curse him, he is persecuted and is isolated and lonely. He finds great joy in God’s word, but wonders why it should be so hard. He is on the verge of giving up and seems to doubt God’s promises in 1:17-19. (In vv. 12-14 God responds that judgment is inevitable.)
Jeremiah accused God of failing the people (4:10), now he says the same about himself. A parallel between Jeremiah and the people.
15:19-21: God’s answer. Jeremiah is given the chance to return to his calling, and as a parallel, the people are also given the opportunity to return (31:18b).
“In the midst of sayings of doom, therefore, Jeremiah’s own experience becomes a promise of ultimate salvation for the whole people.” Gordon McConville
God repeats the promise in Chapter 1 of protection and also seems to say that the people should ask him for help (like Zedekiah in 37:3).
“This is the significance of his mediatorial, or representative role. In a sense, therefore, Jeremiah suffers on behalf of the people. In his self–giving to his prophetic vocation, indeed, he even resembles Christ. His prayerfulness and agony are essential (and perhaps neglected) marks of true spiritual leadership.” Gordon McConville
Life as a sign and a prayer (Chapters 16-17)
Chapters 14-17: Dialogue with God, life as a sign and a prayer
16:1-13: Jeremiah’s isolation
- No family (v. 1-4) (unusual)
- No mourning/funerals (vv. 5-7)
- No festivities/weddings (vv. 8-9)
- His whole life becomes a sign of the disaster to come
- 16:14-15: Even though the covenant has been broken (vv. 5b, 11, 13), there will be a new exodus – this time from Babylon.
- 17:12-18: Jeremiah calls God “the hope of Israel” and knows that God is the only one who can heal and save. He knows that God is his refuge (Ch. 1).
Clay pots and lamentation (Chapters 18-20)
18:1-17 At the potter’s house. God can change plans, from judgment to blessing or vice versa, based on the people’s response.
18:18-23 Jeremiah’s prayer. A conspiracy against him by the priests, wise men, and false prophets causes him to pray that God will judge them. He has only wanted to help, but now he seems to be withdrawing and letting God’s plan of judgment come to pass.
Chapter 19: Breaking of the clay jar. Judah has passed the point where God could change plans (Chapter 18). This finished clay jar cannot be remade or repaired if it is broken. Illustrates that the people and the city will be broken beyond repair.
Chapter 20: Lamentation. He feels deceived by God. He had decided to give up, but he cannot hold back the message—and every time it gets him into trouble. At the same time, he knows that God is with him, as he was promised in 1:8 and reminded of in 15:20.
Theology (vv. 11-13) vs. life (vv. 14-18)?
Jeremiah’s words are not true about God, but true about how he felt. And God has made them part of God’s word to us. Do you recognize yourself in Jeremiah?
Words to the last kings of Judah and the prophets (Chapters 21-24)
Words to the last kings of Judah (Chapters 21-22)
21:1-10 (588-586): Zedekiah (597-586) wants to at least hear what Jeremiah has to say about the Babylonian attack. The answer is horrific, and even God is on Babylon’s side. In Deuteronomy 30, the way of life was to follow the law, now the way of life is to surrender. They still have a chance to realize that this is God’s judgment, not an ordinary war.
21:11—22:30 (605-586): Judgment on the kings of Judah in general and Jehoahaz / Shallum, Jehoiakim and Jehoiachin / Conja in particular.
- Jerusalem will be destroyed because of the injustice, cruelty, violence and murder of the kings.
- Jehoahaz (609) will never return from Egypt.
- Jehoiakim (605-597) is condemned for unjust gain, for shedding innocent blood, for oppression and mistreatment. He will not be given a proper burial. (He was taken captive to Babylon (2 Chron. 36:6))
- Jehoiachin (597) will be surrendered to the Babylonians and never return.
Words to the Prophets (Chapter 23)
The people will have new shepherds (23:1-8)
v. 3-4: 539 and the leaders after the exile
v. 5-6: Speaks of a new king because the kings of Judah are wicked and will be deposed. The Messiah will come after the exile is over and all of God’s people will be saved and all will be justified.
- “Our righteousness” (tsidqenu) is probably a pun on Zedekiah (Tsidqiyahu, “Yahweh is righteousness”).
v. 7-8: Parallel to 16:14. Seems to be about year 539 here too.
The Prophets (23:9-40): Jeremiah reacts strongly to how the false prophets misuse God’s word (v. 9). They make up messages (vv. 16, 26) or perhaps derive them from ordinary dreams (v. 25).
Their messages cause the people to forget God (v. 27). In both Samaria and Judah, they have led the people astray and spread wickedness on a par with Sodom and Gomorrah (vv. 13-15).
Chapter 24 (after the attack in 597): The good figs are those who were deported in 597. They will be allowed to return because they repent. The bad figs are Zedekiah and all who are left and who will be taken in 586. They will not return.
A flashback (Chapters 2-24)
Mostly warnings of the coming disaster, but with explanations why occasionally (5:19, 9:12-16, 16:10-13, 22:8-9).
A remnant to be spared: 4:27, 5:10, 5:18
God will use Babylon to judge Judah and all the nations (Chapters 25-29)
Chapter 25 (605):
Babylon is said to have power for (about) 70 years (25:11-12, 29:10), and held it from 605-539. Daniel and others were in exile during this entire period, others from 597-539, and still others from 586-539.
Dan 9:2 – The destruction of Jerusalem seems to be connected to these 70 years, that the city would not be repopulated as long as Babylon was in power. But the temple was destroyed for 70 years (586-516), although neither Jeremiah nor Daniel mentions the temple.
After this, Babylon will also be judged, based on what is written in Chapters 50-51 (25:12-14).
Ch. 26 (c. 605?): Similar to the temple speech (Ch. 7) and the potter (Ch. 18). The priests, prophets, and people want to kill him (as in Ch. 11). The leaders and people believe Jeremiah and refer to the judgment in Micah 3:12 being “cancelled” because of Hezekiah’s reaction.
Chapter 27 (594, 28:1): Similar content to chapter 25. Their entire world will be surrendered to Babylon, even though the prophets urge resistance. This will lead to death, for only by surrendering will they survive. And they will be allowed to return.
Chapter 28 (594): Confrontation with the false prophet Hananiah.
Chapter 29: The Letter to the Exiles (597)
Chapters 25-29: God will use Babylon to judge Judah and all the nations.
Those taken to Babylon in 597 (v. 2) must prepare themselves for a long exile, and they can experience covenant blessings even in Babylon (vv. 5-6). They are unlikely to intermarry with other peoples, but will grow as a nation while in exile, because God has a plan to bring them back to the land (v. 11) after Babylon has been in power for 70 years (v. 10).
The famous Jer. 29:11 in context (beginning with “for”): They are sent into captivity, but here they hear that God’s thoughts for them are not misfortune, even though it now seems that way, but a future of hope and peace.
Quotes from “Misreading Scripture With Western Eyes” by Richards & O’Brian
“We Westerners tend to microwave this verse. That is, we fast-forward the outcome. God does indeed prosper his people. About seventy years later, they are returned to the land with blessing. Most Western Christians who quote this verse would not be happy to acknowledge that the plans God has for his people may not be clear for two generations. Worse, the two intervening generations may endure all manner of hardship.
Someday he will deliver them from exile, but that will happen well in the future. Until then, Israel is to rest assured that God is at work for their deliverance, even when he does not appear to be.”
This verse is not about God’s plan for each individual, but is used collectively for the entire people in exile. The timeless truth is that in our “exile” in this world (1 Pet. 1:1, 17) we can know that our hope for the future as God’s people is peace when God’s kingdom comes. In the meantime, just as the people in exile were called to promote peace for Babylon, we can promote peace for the community around us, with God’s plan as a metaphor for our reality.
The exile leads to salvation through a new covenant (Chapters 30-33, 597-587)
Chapter 30 (597-587?): Israel and Judah will return to the land to serve the Messiah. The blow they received is incurable, but God will heal it. The people and the land will be rebuilt.
Chapter 31 (597-587?): God still loves them, both Israel and Judah, and will rebuild them. They will be brought back from the land of the north. God will make a new covenant with Israel and Judah where everyone will know him.
Chapter 32 (587): While Jerusalem is under siege and he himself is in prison, God tells Jeremiah to buy a piece of land. An act that testifies that they will be allowed to return. Before the city falls, God promises that he will bring them back and make an everlasting covenant with them.
Ch. 33 (587): God has judged the city, but he will heal them and rebuild them. The Messiah will come and do justice, and everyone will live in safety. God’s covenant with David cannot be broken. The Messiah will surely come.
Chapter 30: Return and Salvation
Previous words of judgment are referred to with a salvation statement in response:
vv. 5-7 recall 20:3, 10; 4:19, 31, with the answer in vv. 8-11.
vv. 12-15 recall 8:11, 22; 2:33, 22:20-22; 2:9, 29, with the answer in vv. 16-24. Verse 16 surprisingly begins with “therefore”: Salvation comes because it is part of God’s plan.
Israel and Judah will return to the land – both of them?
v. 3 sounds like 539, v. 10-11 has parallels in 46:27-28 where the context is historical judgment on Egypt, while v. 9 is clearly about the Messiah.
Some of the salvation statements about both “Israel and Judah” are about 539 (31:27, 33:7, 50:20, 33 and 51:5). Did anyone from the Northern Kingdom also return, or is it just an expression for “God’s people”?
Probably again telescopic with return in 539 and then Messiah.
A new covenant (31:31-34)
There will be a new exodus (16:14-15), a new journey through the wilderness (31:21, Isa. 40:3-4, 43:19), and a new promised land. Therefore, also a covenant after the deliverance, as in Exodus.
A new covenant with both Israel and Judah, both those who returned from Babylon and those who were lost among the nations. It is not obvious here that the nations are included. “Israel and Judah” may therefore be Messianic language elsewhere.
The distinctive features of the new covenant:
1. They will relate to the law in a new way, it will be easier to keep. It will not be written on stone tablets or law books, but in the heart, the center of the will. They will finally be circumcised in their hearts (Deut. 10:16; 30:6).
2. There will be no priesthood between God and His people, but all will have the same relationship to God. This does not mean that teaching will not happen, but it has to do with how the people will know God.
3. All guilt and sin will be forgiven.
vv. 35-37 seem to say that this covenant will be eternal, and (the new) Jerusalem will be built (vv. 38-40).
«In contrast to the caricature and dystopia of the earlier chapters, Jeremiah presents a utopia in chapters 30–31… In chapters 30–31, Jeremiah presents a reversal of the caricature and dystopia of the early chapters. In a future vision, the exiles return and live in quiet and ease (Jeremiah 30:10), cities are rebuilt (Jeremiah 30:18), and vineyards are planted (Jeremiah 31:5). Instead of grief and wailing, there will be rejoicing (Jeremiah 31:4) and rest for the weary (Jeremiah 31:25). Virgin Israel, the female metaphorical figure, is told she is loved ‘with an everlasting love’ (Jeremiah 31:3), and the male representative figure, Ephraim, is acclaimed as ‘my dear son’ (Jeremiah 31:20). In these chapters, Judah is depicted as restored and reconciled.» Jill Firth
Timeless Truths from Jeremiah 30-33
From ChatGPT
1. God punishes sin, but His goal is always restoration. Israel and Judah went into exile as a consequence of their disobedience, but God did not let judgment be the final word. God may allow trials, but His goal is always to bring us closer to Him and renew us.
2. God’s promises of restoration are greater than our past. In Jeremiah 30-31, God promises to bring His people back to the land and give them peace and prosperity. No matter how broken life may feel, God has a plan for restoration and hope (Jeremiah 29:11).
3. The new covenant is not based on law, but on a changed heart. Jeremiah 31:31-34 introduces the new covenant, in which God’s law is to be written in people’s hearts, not just on tablets of stone. This points to Jesus Christ, who fulfilled this covenant and made it possible for us to have a heart relationship with God, not just religious duties, and who gives us forgiveness and a new life. Real change comes from within.
4. God’s faithfulness is unwavering. God says in Jeremiah 33 that His promises to Israel are as sure as the rising of the sun. Even when we fail, God is faithful. We can trust His promises of forgiveness, salvation, and eternal life.
Resistance and downfall (Chapters 34-39, 605-586)
Chapter 34 (588-586)
During the siege, Zedekiah receives this message that he will be handed over to the king of Babylon, but he will not be killed. He will remain in prison for the rest of his life (52:11). (“To die in peace” seems to mean that he will not die in war.)
Zedekiah makes all slave owners free their slaves, in accordance with the Mosaic Law. Whether for economic, military, or religious reasons, they turn around and take the slaves back—perhaps when the Babylonians retreat (v. 21). Therefore, God will bring the Babylonians back to the city and they will capture it (v. 22).
Chapter 35 (609-597)
Jonadab son of Rechab lived during the time of King Jehu (2 Kings 10:15-23, 9th century). His descendants, the Rechabites, become an example to the people of obedience. They had been obedient to their ancestor and retained their identity, while Judah had not been obedient to God and has therefore not retained its identity as a holy/separated people. The Rechabites will survive because of this.
Chapter 36 (605)
For the second time (although 30:2 may be later) Jeremiah is to write down all the words from God, to repeat them to the people of that time in the hope that they will repent. Baruch reads them out during a fast the following year (perhaps because of the fall of Ashkelon that same month). Chapter 45 is a promise to Baruch in this situation that he will keep his life when he now must stand in Jeremiah’s place (v. 26).
The leaders gain a new/final understanding of the message. They go to Jehoiakim with the scroll, but he burns it (due to superstition?), in stark contrast to his father Josiah.
Jeremiah’s words are written down for the third time (vv. 28, 32).
Chapter 37 (588-587): Warnings that the Babylonian retreat is only temporary. Jeremiah is beaten and imprisoned on false charges (occurs before Chapters 32-33).
Chapter 38 (588-587): Jeremiah continues to prophesy, and is thrown into a muddy cistern (→ lack of water due to the siege), but is rescued by Ebed -Melech and sent back to his previous prison in the courtyard of the guard. Zedekiah wants to hear from God and Jeremiah says he must surrender to save his life, family and city.
Chapter 39 (586): Jerusalem is captured and destroyed. Zedekiah does not surrender (as he should have done according to 38:17-23) but flees and is captured. Jeremiah is spared and handed over to Gedaliah, son of Ahikam (26:24, 2 Kings 22:12-14). Ebed-Melek is spared because he trusted in God and therefore helped Jeremiah (38:7-13).
Archaeological evidence of people in Jeremiah
Gemariah son of Shaphan (29:3, 36:10-12, 25)
Elishama the king’s servant (36:12, 20)
Jerahmeel the king’s son (36:26)
Jehucal son of Shelemiah (37:3)
Gedaliah son of Pashhur (38:1)
A few timeless truths from Chapters 34-39
Ebed-Melek (and Baruch in Chapter 45) are both spared their lives because they trust God and help Jeremiah. God sees the individuals who trust Him, even when the world around them is collapsing. Faithfulness to God will never be in vain.
Jeremiah asked King Zedekiah to surrender to Babylon to save the city, but his fear and disobedience led to the destruction of Jerusalem. God’s ways may be challenging, but choosing God’s way always leads to life.
Jeremiah remains in the country and is taken to Egypt (Chapters 40-45, 586)
Chapters 40-41: The Babylonians respect Jeremiah and his commandments and set him free. He chooses to remain in the land under Gedaliah leadership. (complements 39:11-14). The Ammonites, who had not been invaded by Babylon and who see a chance to take over a weakened Judah (49:1), hire Ishmael, son of Nethaniah, to kill Gedaliah. Some Babylonians are also killed (41:3). The people become afraid of Babylon’s reaction and want to flee to Egypt. (Babylon responds instead by taking Ammon and Moab in 582.)
Chapter 42: The whole people ask Jeremiah to ask God what they should do. The people promise to follow every word that God says. God’s answer is that if they stay in the land, He will build them up and plant them. They need not fear Babylon, for God is with them. Egypt will also be taken by Babylon and is no safe place. If they go there, they will experience the same thing that has just happened to Jerusalem, and they will never return from there. The answer is clear: “Do not go to Egypt.’ Be sure of this: I warn you today” (v. 19)
Chapter 43: The people do not like this answer and claim that Jeremiah is lying to deceive them, and they go to Egypt anyway. They still have no confidence in Jeremiah as God’s prophet and do not seem to have learned anything. They let fear of Babylon guide their decision rather than trusting God’s word through Jeremiah. They take Jeremiah and Baruch with them, and Jeremiah continues to prophesy, saying that God will send Nebuchadnezzar to strike Egypt.
Chapter 44: Message. to the people of Egypt who continue to worship idols even though they can see what happened to Judah because of this. Judgment will therefore reach them in Egypt as well. The people still will not listen, so nothing has changed in Jeremiah’s ministry. They do not yet accept the connection between the fall of Jerusalem and God’s judgment. Jeremiah responds that only a few of them will survive, and then they will hopefully finally realize that God’s word is coming true.
Chapter 45: Words to Baruch about protection in Chapter 36.
Judgment on the nations (Chapters 46-51)
Part of his task was to be a prophet to the nations (1:5)
All were taken by Babylon:
- Philistia in 604 (Chap. 47)
- Kedar and Hazor probably in 599-598 (49:28-33)
- Elam in 597 (49:34-29)
- Moab and Ammon in 582 (Ch. 48 and 49:1-6)
- Egypt in 568 (Chap. 46)
- Edom probably in 553 (49:7-22)
- Damascus uncertain (49:23-27)
What Judah should learn:
It is only to surrender to Babylon and thus follow God’s will, since there is no help to be had from any of the other nations. God rules history and the world and judges justly.
There is also hope for the nations: Egypt (46:26), Moab (48:47), Ammon (49:6), and Elam (49:39). Can anything be meant messianic (e.g., Acts 2:9), since only Egypt remained as a nation?
Judgment on Babylon, “the hammer of the whole world” (Chapters 50-51)
“A land of the north” (50:3, 9, 19-20) or “a people from the north” ( 50:41, 51:48) is now Media (51:11, 28, in modern-day Iran) which was east of Babylon (in modern-day Iraq) but north of the Israelites. They will be judged as Assyria was (50:17-18), for sinning against the Lord (50:14), for fighting against the Lord (50:24), for destroying the temple (50:28, 51:11), for acting presumptuously against the Lord (50:29), for wickedness and violence against Zion (51:24, 34-35), and for idols (51:47, 52).
The judgment on Babylon , when Persia and Media took it in 539, also means salvation for Judah who can return from exile (50:4-8, 33-34, 51:5-6, 45, 50).
51:59-61: All of this was written down before 594, and it was read out in Babylon by Seraiah (Baruch’s brother) and then thrown into the Euphrates as a prophetic act.
Epilogue: The Fall of Jerusalem (Chap. 52)
Very similar to 2 Kings 24:18-25:30, where it fits more naturally. Jeremiah has already told of the fall of Jerusalem (39:18) and the events that followed (chs. 40-44). These events are briefly recounted in 2 Kings 25:2-26, a section that is therefore omitted here.
Still, a fitting end to Jeremiah because this aligns with 1:1-3 where the fall of Jerusalem is the final event, and the message of the book has largely revolved around this. Therefore, this chapter also validates Jeremiah’s entire ministry.
Was Jeremiah’s ministry fruitless?
Was it pointless?
It may seem that way because no one cared about his message, he only encountered opposition, he only experienced the destruction and did not see the return from exile, and he probably died in Egypt after the people had once again defied God’s word.
But he was faithful to God, and that is success in God’s eyes. His words have been preserved in the Bible and have inspired many to persevere. He is referred to 125 times in the NT, and the longest OT quote is his words about the new covenant in Hebrews 8.
And there were a few who listened to him, and God saw them. During the exile, Israel as a people also learned to believe God’s word, Daniel and others later read Jeremiah’s words, and they returned as a purified people who would carry on his plan until the coming of the Messiah—and thus the salvation of the world and us. In this way, Jeremiah became a “prophet to the nations” (1:5): Us! (1 Pet. 1:10-12)
Because Jeremiah endured, God’s patience with his people also becomes more evident. It becomes clear that the destruction in 586 was not unjust, for they had at least been warned sufficiently.
Jeremiah’s experiences applied to most prophets, including Jesus as the last and greatest: “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.” (Matthew 23:37)
Jeremiah and Jesus
Jeremiah is one of the characters in the OT who most closely resembles Jesus, both in message (repentance, destruction of the temple, a new covenant), compassion (both weep over Jerusalem), response from the people (rejected by his own, plots to kill him), and life (unmarried). That is why Jeremiah is specifically mentioned in Matthew 16:14.
In his message, Jeremiah speaks of Jesus in specific verses such as 3:16 where they should not think about the ark of the covenant anymore, 23:5-6 and 33:15 where a righteous sprout for David will come, 30:9 where there is also talk of a future David — and of course the new covenant promised in 31:31-34.
More of the big picture:
A common thread in his message is that God punishes his people in order to save them. This points to Jesus who was punished in our place in order to save us.
The return from exile then also becomes a foreshadowing of salvation in Jesus, which is why the horizons are often mixed. The actual captivity was not over until Jesus came and set them and us free from sin.
Application of Jeremiah
Faithfulness is more important than visible success:
God’s word will always bear fruit in the end. Jeremiah did not see the effect of his preaching, but God used him in the long run.
Some will always listen. Even when the world seems to reject God’s word, there will always be someone who will accept it.
We must let God and not the world judge whether our lives are a success or not. Maybe even other Christians will think you are foolish if you choose a certain path in life, perhaps remain single of your own free will, do something you believe in, and become a Jeremiah. And are you willing to become a Jeremiah if God calls you to do so?
Jeremiah was not postmodern, but he stuck to one thing. He was or was not a “snowflake” or easily offended. This also inspires us to persevere when life is not perfect.
Sometimes what a wound needs is not “peace, peace,” but “repent!”
Anyone who speaks God’s word of repentance and judgment to a world in rebellion against God will encounter opposition because people will not be corrected. “you will be hated by all nations because of me” (Matthew 24:9b), and “everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12)