The Circumstances and Theology of Jeremiah

Jeremiah, the prophet of Judah’s tumultuous last decades before exile, is

listed among the classical or major prophets. Two books are attributed to him,
the book of Jeremiah, and the book of Lamentations. Therefore, our essay will
be focused on this prophet. It will be question of examining the circumstances
– historical, political, social, and religious contexts that led the prophet to
prophesy – and the Theology of the aforesaid prophet.
Indeed, concerning the historical context, Jeremiah lived in a turbulent
period, namely, the period leading up to the fall of Jerusalem and the
beginning of the Babylonian exile (587) and its immediate aftermath (Jer.1:1-
3; 52:1ff). This event, however, took place in the context of major
geopolitical upheavals in the Ancient Near East, affairs of nations in conflict
with one another. Politically speaking, Jeremiah’s beginning of his prophetic
career coincides with Josiah’s reign (Jer.1:1-3; 25:3), Josiah’s covenantal
reforms (Jer.2Kgs.22-23) until the captivity of Jerusalem. The social context,
of Jeremiah, was marked by social and economic injustices and all forms of
iniquities (Jer.5:2; 6:13) due to the increased of the economic prosperity and
urbanization. None for defending the rights of the poor (Jer.5:28; 7:1-5). The
religious context, of the aforesaid prophet, was marked by religious
syncretism (Jer. 44:15-19); thus, idolatry or worship of others gods, deities
(Jer. 7:13-15; 16:1-9; 19:1-15)1.
In addition to these previous facts, under Manasseh’s reign (687-642),
Judah was under control of the Assyrian empire. And this led people to an
interest in the religion of the foreign rulers, which was idolatry. They
worshiped the Assyrians goods. Even after his death, his successor, Amon
(642-640) did nothing for reform. He died two years later. Then, the People
nominated Josiah (640-609), son of Amon, as king (2 kg. 21:23ff). And it was
during this period that Jeremiah received his prophetic call (Jer.1:1-2). During
the reign of Josiah, the Book of the law, which is a part of the Book of
Deuteronomy, was discovered in the Temple2. Josiah made religious reforms
(removing Assyrian religious practices) and political reforms3. Then, in a
solemn ceremony the covenant was renewed and Jerusalem was the center for
true worship. However, there was resistance to the Josiah’s reforms (Jer.
44:15-19). This means that the worship of Yahweh, in the Temple of
Jerusalem, was shortly lived. Therefore, Jeremiah prophesied that Yahweh

1
P. R. CARROLL, Jeremiah, Philadelphia: Westminster Press, 1986, 97.
2
R. E. BROWN, et al., eds., The New Jerome Biblical Commentary, Englewood Cliffs:
Prentice Hall, 1990, 83.
3
M. LEUCHTER, Josiah’s Reform and Jeremiah’s Scroll: Historical Calamity and
Prophetic Response, Sheffield: Sheffield Pheonix, 2006, 54.
1
will punish people because of such idolatry by devastating, destructing
Jerusalem, the Temple and bringing people into the exile. Some years later,
when Josiah died (2 Kg. 23:29-30; 2 Chr. 35:20-24), the people nominated his
son, Joahaz, as king. He was deposed by Pharaoh Necho. Pharaoh placed
Jehoiakim as king of Judah4. He showed no interest in the covenantal norms
(Jer.22:13-19). Later, the Egyptian-Assyrian coalition was conquered by
Babylonians (Jer. 46). Then later, Jehoiakim rebelled against the Babylonian
king (2Kg.24:1). Nebuchadnezzar marched against Jerusalem and killed
Jehoiakim and Jeconiah took the throne. Babylonians were besieging
Jerusalem and carried out of the first deportation (598), including the king
Jeconiah. Nebuchadnezzar substituted him with Zedekiah (2kg.24:17). Later,
Zedekiah rebelled against Babylon (2Chr. 36:11-13). Nebuchadnezzar came
and captured Jerusalem. Zedekiah and a large number of people were
deported to exile in Babylon5. Then, the Temple was destroyed and the city
was looted. Judah was no more. It is said that some Judeans escaped to Egypt,
taking Jeremiah with them. Therefore, this was the fulfillment of Jeremiah’s
prophesies.
Jeremiah developed the covenant theology. God had chosen Israel to be
His people (Dt.7:6-8). This divine election was expressed in the form of
covenant. This covenant has been broken (Jer. 11:1-17). However, Jeremiah
makes a solemn prediction of a New Covenant (Jer. 31:31-34) 6. Jeremiah sees
this new age as a period when God’s Torah will be written into the hearts of
People. All the past will be forgiven and forgotten. Hence, individual will be
held responsible for his behavior based on the New Covenant.
Jeremiah had a unique experience of God. He believes in the majesty and
transcendence of God. He describes God as the fountain of living waters and
He is the potter (Jer. 2:13; 18:1-12), and Sovereign God. For Jeremiah, the
sovereignty of God was of most importance when trying to understand the
events around him7. He knew that God was the creator of the earth and
nothing happened that He did not allow to happen (Jer. 4:23-26; 18:1-11).
Jeremiah is understood as prophet of personal religion. He criticizes
worship and cult which had no ethical implications. Israel, as the first fruits of
God’s harvest, had a greater responsibility with regard to their response to the
Covenant. On the contrary, he sees a continuous history of unfaithfulness. But
from now, God will not consider this history but will look at individual
responsibility8. This is based on ethical relationship with others and with God.

4
W. NGOWI, Thus Says the Lord: Introduction to Prophetic Literature, Morogoro:
Salvatorianum, 2012, 114.
5
F. BUSH, W. LASOR and D. HUBBARD, Old Testament: The Message, Form, and
Background, Grand Rapids: Eerdmans, 1982, 89.
6
W. NGOWI, Thus Says the Lord: Introduction to Prophetic Literature, 114.
7
G. VON RAD, The Message of the Prophets, New York: SCM Press, 1975, 105.
2
 Jeremiah condemned social injustice and all forms of iniquities. He
accuses people of greedy for unjust gain (Jer.6:13); swear falsely (Jer.5:2)
going about with slanderers; not defending the rights of the poor (Jer.5:28).
He denounced the sin and appealed for repentance and conversion (Jer.3:12;
3:14). The remedy for sin is repentance. God is willing to receive those who
return to Him (Jer.4:1). And He will punish those who do not repent and turn
to Him9. Therefore, one has to live a life of righteousness and obedience.
Jeremiah speaks about the Day of Judgment (Eschatology). A cosmic
disturbance, destruction of foreign nations (Jer. 30:11-16). One has to convert
to the worship of Yahweh. He promises, to the exiles, ultimate restoration to
their homeland (Jer.29:1-14). Thus, the hope for the future. Messianic
expectation from Davidic dynasty, righteous branch from David will execute
justice and righteousness10. Therefore, although his message was of wrath and
judgment, Jeremiah still gave his hearers hope (Jer. 29:11), the hope of the
Messiah (Jer. 23:5-6; 33:14-16).
In the book of Jeremiah, there is a series of confessions (Jer.11:18-23;
12:1-6; 15:10-21; 17:9; 14-28; 18:18-23). They reveal the inmost secrets of
prophet’s life, his fears and anxieties, temptation11. These confessions reveal
to us Jeremiah’s expressions of prayer to Yahweh. The confessions of
Jeremiah prove that Jeremiah is a man of prayer.
Jeremiah was known in the New Testament as the weeping prophet. Many
scholars often look at Luke gospel and wonder about the image of Jeremiah
that may have been in Luke’s mind when he wrote that Jesus wept over the
city of Jerusalem. Besides, there is a certain resemblance between Christ and
Jeremiah12.
In conclusion, in this work we have examined the circumstances and the
theology of Jeremiah. One has to comprehend that Jeremiah lived during a
turbulent period. A period leading up to the fall of Jerusalem, the Babylonian
exile. Therefore, it was during this complex historical context that Jeremiah
exercised his prophetic career.
Concerning Jeremiah’s theology, it consists in the central claim that
YHWH is the true and living God (Deut. 6:4). He is orchestrating a plan of
redemption for Israel, and also for mankind. Israel must love the Lord, their
God with all their mind. Thus, Jeremiah’s main message was for Israel to
8
C. H. BULLOCK, An Introduction to the Old Testament Prophetic Books, Chicago:
Moody Press, 2007, 100.
9
J. A. DAVID, The Theme of the Pentateuch, second edition, England: Sheffield
Academic Press Ltd., 2001, 202.
10
P. R. CARROLL, Jeremiah, 102.
11
F. BUSH, W. LASOR and D. HUBBARD, Old Testament: The Message, Form, and
Background, 220.
12
M. LEUCHTER, Josiah’s Reform and Jeremiah’s Scroll: Historical Calamity and
Prophetic Response, 84.
3
repent of their sins and turn back to their covenant-keeping God. Restoration,
for Israel, is possible if they turn from their sin. Thus, Jeremiah’s theology is
filled with deep feeling, primarily of grief and mourning, but also with hope
for the future.

Bibliography
BROWN R. E., et al., eds., The New Jerome Biblical Commentary, Englewood
Cliffs: Prentice Hall, 1990.
BULLOCK C. H., An Introduction to the Old Testament Prophetic Books, Chicago:
Moody Press, 2007.
BUSH F., LASOR W. and HUBBARD D., Old Testament: The Message, Form, and
Background, Grand Rapids: Eerdmans, 1982.
CARROLL P. R., Jeremiah, Philadelphia: Westminster Press, 1986.
DAVID J. A., The Theme of the Pentateuch, second edition, England: Sheffield
Academic Press Ltd., 2001.
LEUCHTER M., Josiah’s Reform and Jeremiah’s Scroll: Historical Calamity and
Prophetic Response, Sheffield: Sheffield Pheonix, 2006.
NGOWI W., Thus Says the Lord: Introduction to Prophetic Literature, Morogoro:
Salvatorianum, 2012.
VON RAD G., The Message of the Prophets, New York: SCM Press, 1975.