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R.

Bryan Race

Dr. Martin

21380: Jeremiah

March 1, 1999

The Theological Themes of Jeremiah

F. B. Huey Jr. in his commentary on Jeremiah aptly notes; “It is difficult to

categorize Jeremiah’s theology. The book that bears his name is rich in theological

content and timeless truth, but it is often overlooked in theological studies since much of

it’s theological content is ‘implied theology’” (34). Despite the difficulty in

systematizing Jeremiah’s theological emphases, never-the-less several motifs are evident.

The two predominant themes that every commentator recognizes is that of coming

judgement and beyond judgement is future hope.

Jeremiah prophesied that because of Judah’s rejection of Josiah’s reforms, their

false worship, social injustice, and failure to repent that the northern power of Babylon

would be God’s instrument of judgement (1:11-19; 4:5-31; 25:1-14). Jeremiah 1:11-12

“summarize[s] the theme of the inevitable fulfillment of Yahweh’s purpose of judgement

for Judah and for the nations. It is, perhaps, the central theme of the whole book”

(Thompson, 153). However, the people had a false understanding of inviolability. They

did not believe the prophets message, reasoning that, “God had given them the land as

part of an unconditional covenant (Gen 17:1-8) and had promised that a Davidic ruler
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would always be on the throne (2 Sam 7). Destruction of the nation did not fit that

theological view (Jer 26:1-24)” (Huey, 32).

Linked inseparably with judgement is the theme of personal and national

repentance. His message is to turn away from evil and turn or return to the Lord (3:1-5;

7:1-8:3). The first twenty-five chapters of Jeremiah could be summed up by saying the

proclamation of God’s judgement is a call for man’s repentance. Forsaking God always

leads to judgement; therefore true repentance is always necessary. According to Feinberg

no prophet preached as much as Jeremiah on repentance (13).

Jeremiah’s calling of people to personal repentance has led to him being dubbed

the “father of personal religion.” Feinberg calls Jeremiah; “a wonderful handbook for

learning the art of having fellowship with God. Here is personal faith at its highest in the

OT…” (14). The prophets desire that the people internalize the Law and his revelation of

the New Covenant demonstrates his concern for the spiritual state of the individual

(31:31-34).

The corollary to the theme of judgement is that of hope. Thompson

acknowledges this two-point emphasis by indicating; “The theological thrust is that

Yahweh’s elect people have offended against the covenant and stand under judgement. It

is a theme to which Jeremiah returned again and again throughout his ministry and which

was relieved only occasionally by the opposite theme of hope (160). Charles Feinberg

sums up the message of hope this way; “As for the distant future, Israel will return in

penitence to the Lord (32:37-40). Messiah will rule over her in justice and righteousness

(23:5-8). The remnant of the nations will enjoy blessing at that time (3:17; 16:19)” (13).
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That is to say that “The prophet looked forward to a Davidic ruler whom God would raise

up and to sincere worship in the temple (23:1-8). He also looked forward to the

reunification of Israel and Judah (3:6-14)” (Huey, 33). Chapters twenty-six through fifty-

two elucidate that God’s acts of judgement are for the purpose of redemption and thus

beyond judgement there truly is hope.

Although Jeremiah does not contain the volume of messianic information that

other OT books have, never-the-less, “it does contain some significant messianic

passages: (1) the proclamation of a revelation of God that will outshine the ark of the

covenant (3:14-17); (2) the disclosure of a new covenant (31:31-34); the realization of the

Mosaic ideal (Exod 19:6) with the fulfillment of the Davidic covenant (33:14-26)”

(Feinberg, 13).

While judgement and hope are most definitely the main themes of the book there

are certainly many theological sub-themes or glimpses into Jeremiah’s concept of God.

Yahweh is shown to be in sovereign control and to be a “holy, transcendent, righteous,

loving, forgiving, but also wrathful [God]” (Huey, 35). We also see the tender heart of

God as He suffers pain from the alienation between Himself and His people (2:1-37).

Scholars have longed called attention to the Deuteronomic influence in the life and

theology of the prophet. There is no doubt that Jeremiah was familiar with the book of

Deuteronomy and agreed with its teaching (cf. Jer 7:5-7 and Deut 10:18-20; Jer 4:4 and

Deut 10:16; Jer 7:9 and Deut 5:9,17-20). The fifth book of the Pentateuch emphasized

exclusive allegiance to God. And it was at this point that Judah and the nations had

miserably failed requiring the prophet to warn about the impending consequences.
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Works Cited

Feinberg, Charles Lee. Jeremiah: A Commentary. Grand Rapids: Zondervan,

1982.

Huey, F. B. Jeremiah, Lamentations. Nashville: Broadman, 1993.

Thompson, J. A. The Book of Jeremiah. Grand Rapids: William B. Eerdmans,

1980.

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