Book of Jeremiah

The book of Jeremiah is a prophetic book of the Old Testament. It is the second book in the traditional order of the Prophets.

Who Wrote the Book of Jeremiah?

Is the Book of Jeremiah Trustworthy?

How Does the Book of Jeremiah Compare with the Septuagint?

What Is the Background of the Book of Jeremiah?

When Was the Book of Jeremiah Written?

Where Did the Message of Jeremiah Originate, and Who Was It For?

Why Was the Book of Jeremiah Written?

What Does the Book of Jeremiah Teach Us?

What Is the Book of Jeremiah About?

Few people doubt that the prophet from Anathoth wrote the book of Jeremiah. But some questions remain about certain parts, especially Jeremiah 52. The use of the third person does not disprove Jeremiah's authorship. Jeremiah used the first, second, and third person in the same context. For example, Jeremiah 32:6–7 states: "Jeremiah replied [third person], 'The word of the LORD came to me [first person]… the son of your uncle Shallum, is coming to you [second person].'"

The passage of time strongly argues against Jeremiah writing Jeremiah 52. Jeremiah was born around 657 BC. Evil-merodach freed Jehoiachin (Jeremiah 52:31) about 95 years later. Jeremiah 52:33 describes events continuing beyond this period. The location issue also suggests Jeremiah did not write it, as Jeremiah lived in Egypt (Jeremiah 43:6–7) while Jehoiachin was in Babylon.

Additionally, Jeremiah ends his writing with Jeremiah 51, making Jeremiah 52 an editorial addition. Since Jeremiah 52 is similar to 2 Kings 24:18–25:30, other parts of Jeremiah that resemble sections of 2 Kings might have been written by someone else. The table "Jeremiah's Parallels with 2 Kings and 2 Chronicles" below lists these passages.

Baruch worked as Jeremiah's secretary. Their relationship lasted many years. The prophet encouraged and blessed his helper (Jeremiah 45:5). According to local customs, the scribe could write some of the prophet's messages in his own words. This would not deny divine inspiration.

Many references in biblical and nonbiblical sources confirm that Jeremiah lived and wrote most of the book with his name. Examples include Daniel 9, Ecclesiasticus 49, Josephus’s Antiquities 10, and the Talmud: Baba Bathra. Biblical books from the same period, and secular histories preserved in Babylon, Egypt, and Persia, confirm the truth of Jeremiah's historical sections.

Scholars using historical-critical methods (a way of studying the Bible that examines its sources and history) tried to discredit the parts of Jeremiah that were not included in the Septuagint (the ancient Greek translation of the Old Testament). They attributed some sections to later writers due to style differences, like Jeremiah 30–33, or spelling differences, as seen in Jeremiah 27–29. They also pointed to linguistic issues, such as Jeremiah 10:11, which is in Aramaic, possibly as an added note.

Some of these scholars also doubted Jeremiah's authorship because they believed some prophecies were written later than the context suggests. They thought predictive writing should only occur after events happen. However, these reasons are not enough to doubt its authenticity. For those who believe God speaks through prophets, a prediction made before the event presents no problem.

Some scholars argue that the Hebrew text should be given priority over the Septuagint. During this period, the Jews commonly used Aramaic, as seen in Ezra 4–7 and Daniel 2–7. This helps explain why Aramaic appears in the text. A writer may use different styles due to various situations and purposes. Baruch may have been inspired to write parts of this book. He may also have edited what Jeremiah wrote.

The Septuagint translation of Jeremiah has several special problems that need attention. The Septuagint appears to contain a number of inaccurate translations. It also omits about 2,700 Hebrew words. After Jeremiah 23, differences in translation, missing material, and changes in the order of events make the text difficult to understand.

However, the Dead Sea Scrolls, a collection of ancient Jewish writings and copies of biblical books, contain texts that follow both the Hebrew and Septuagint forms. This shows that both forms existed in ancient times. Both also contain changes that developed as scribes copied the texts over many years.

The Septuagint appears to differ much more from the original text. Even so, it provides valuable evidence that can help scholars understand some problems in the biblical text.

One major difference concerns Jeremiah 46–51 in the Hebrew text. In the Septuagint, this material appears where 25:13b–14 occurs in the Hebrew text. These chapters are numbered 26–31 in the Septuagint. Their order also differs considerably from the Hebrew Masoretic Text, the traditional Hebrew text of the Old Testament.

This chart follows the order of passages as they occur in Jeremiah. The Order column shows the chronological sequence of the events. Two events appear twice because Jeremiah records them in more than one place.

Order

Jeremiah

2 Kings

2 Chronicles

Content

1

37:1–2

24:17–19

36:10–12

Zedekiah made king

2

39:1–8

25:1–10

36:17–19

Zedekiah rebels; siege begins

7

39:10 and 40:5b

25:12 and 25:22b

Gedaliah made governor

8

40:7–9

25:23–24

Gedaliah urges loyalty to Babylon

9

41:1–3

25:25

Gedaliah assassinated

10

43:5–7

25:26

Jews flee to Egypt

1

52:1–2 (compare 37:1–2)

24:17–19

36:10–12

Zedekiah made king

2

52:3–5 (compare 39:1–3)

24:20 and 25:1–2

36:13–16

Zedekiah rebels; siege begins

3

52:6–14

25:3–10

36:17–19

Zedekiah captured; Jerusalem destroyed

6

52:15

25:11

36:20

People deported

5

52:17–23

25:13–17

36:18

Temple treasures taken

4

52:24–27

25:18–21

Leading men killed

11

52:31–34

25:27–30

Later events

The article Jeremiah (Person) #1 discusses the background of this book fully.

Archaeological discoveries provide information about the time of Jeremiah. Between 1932 and 1938, the Wellcome Expedition discovered 21 pieces of pottery with writing on them at Lachish. These pieces are called potsherds. The writing on them provides an interesting connection with Jeremiah 34:7.

Some of the letters mention "the prophet." Letter 16 preserves only the final letters of the prophet’s name, -iah. Several of the letters were written by a man named Hoshaiah. Some scholars connect him with the Hoshaiah mentioned in Jeremiah 42:1 and 43:2. The later letters report that people could no longer see fire signals from Azekah. Jeremiah also mentions such signals (6:1). The expected help from Egypt was not available to save Lachish or Jerusalem.

At Tell Beit Mirsim, archaeologists found two jar handles from the time of Jeremiah. They have the words "Eliakim, steward of Jehoiachin" written on them. A similar jar handle was found at Beth-shemesh. Some scholars have understood this to suggest that people continued to regard Jehoiachin as the true king after he was taken to Babylon. It also suggests that a steward continued to manage his royal property.

A seal belonging to someone named Gedaliah was found at Lachish in 1935. It may have belonged to Gedaliah, the governor of Judah whom Nebuchadnezzar appointed after the fall of Jerusalem (Jeremiah 40:5–12).

Another seal, found at Tell en-Nasbeh, belonged to someone named Jaazaniah and dates to the time of Jeremiah. It may have belonged to the Jaazaniah mentioned in 2 Kings 25:23. However, Jeremiah 35:3 mentions another man with the same name who lived at about the same time.

A seal belonging to someone named Shallum was also found at Lachish. It may refer to Josiah’s son Shallum (Jeremiah 22:11), the Shallum mentioned in the Lachish letters, or one of the people mentioned in Jeremiah 32:7 or 35:4. The words "son of Mas" also appear on the seal, but they probably do not describe a family relationship.

A seal belonging to someone named Hilkiah also contains the words "son of Mas." This seal also dates to the time of Jeremiah. Its owner may have been Jeremiah’s father (Jeremiah 1:1), the high priest, or another person named Hilkiah.

One clearer identification comes from an excavation near the Ishtar Gate in Babylon, the city ruled by Nebuchadnezzar. Archaeologists found a tablet written in cuneiform, an ancient system of writing. The tablet dates to about 592 BC and lists "Yaukin [Jehoiachin], king of the land of Yahud [Judah]" among the captives living in Babylon. The Babylonian record also mentions his five sons (1 Chronicles 3:17–18), who were under the care of a man named Kenaiah.

Some scholars have connected a seal impression naming Berechiah son of Neriah with Baruch, Jeremiah's secretary, though its authenticity is debated.

The order of Jeremiah's messages is a major problem that cannot be fully solved. However, the book was written during Jeremiah’s ministry, around 627 to 586 BC.

Jeremiah started his ministry in Anathoth and then moved to Jerusalem. He stayed there until he had to join the disobedient refugees in Egypt around 584 BC. Before King Jehoiachin's deportation in 597 BC, Jeremiah spoke to the king and the people in Judah. Later, he also addressed the captives in Babylon, as seen in Jeremiah 29. After moving to Egypt, he spoke to the Jews there.

God's comission for Jeremiah stated the purpose of Jeremiah's ministry: "See, I have appointed you today over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and plant" (Jeremiah 1:10). The first four parts of this comission required Jeremiah, as a "chief governor" over nations, to challenge religious and social systems by preaching against moral and spiritual sins.

The physical destruction by the Egyptians, Assyrians, and Babylonians supported the truth spoken by Jeremiah. He consistently condemned moral and religious wrongdoing, urged submission to God's punishment through Babylon, and promised blessings for those who obeyed.

When Zedekiah sought advice (Jeremiah 38:14), Jeremiah's response was predictable. When the refugee leaders asked if they should go to Egypt, the answer was already clear (Jeremiah 42:3). The people often rejected God's message. They seemed to want to know God's will, but they had no desire to obey it.

However, part of Jeremiah’s purpose is to point to a future time when the new covenant (a new binding agreement between God and his people) will replace the old covenant (Jeremiah 31:31–37). God will transform his people so that they obey him instead of continuing in sin, and they will receive the kingdom he promised.

When a nation sins, it faces punishment. This truth is very clear. Both non-Jews and Jews face the same judgment because God is not only the God of Israel.

Individuals are not ignored in divine judgments on nations. God shows each person the path of life and death (Jeremiah 21:8) and urges each to choose life (27:13).

Jeremiah shows human sinfulness by asking if "the Ethiopian change his skin" or "the leopard his spots" (Jeremiah 13:23). His point is that people cannot change themselves. Human sinfulness is too deep to measure (Jeremiah 17:9–10). People even love lies (Jeremiah 5:30–31).

But God promises to change those who call on him (Jeremiah 33:3) by giving them a "heart to know" him (24:7; 32:38–41) as part of the new covenant (Jeremiah 31:33–35). The Messiah, who completes the saving work, is called The LORD Our Righteousness, the King, and a righteous Branch for David (Jeremiah 23:5–6; 33:15–16).

A future nation will consist of people who accept this salvation. After enduring a difficult period (Jeremiah 30:6–7), the Jews will recognize their Messiah's true identity. They will believe and turn to him in repentance (a deep sorrow for sin that leads a person to change). They will be cleansed (33:8). They will be gathered from all countries (32:37) by the all-powerful God (32:27).

Many people do not see a clear order, but a careful reading of Jeremiah shows a grouping by content. The following outline suggests this:

Introduction (1)

Prophecies Against the Jews (2–25)

History—Symbolic Acts and Sufferings of Jeremiah Before the Siege (26–29)

The Book of Hope, Written During the Siege (30–33)

History—Events and Hardships of Jeremiah After the Siege (34–45)

Prophecies Against the Nations (46–51)

Conclusion (52)

The prophet begins his ministry by speaking against the sins of Jerusalem (Jeremiah 2:1–3:5). He continues with similar messages (through Jeremiah 4) and ends with words of judgment (Jeremiah 5–6). The message at the temple gate (Jeremiah 7–10) leads to a proclamation against those who break the covenant (Jeremiah 11–13). The lament over the drought (Jeremiah 14) and the following hardships (Jeremiah 15) are similar to many other expressions of grief. Jeremiah, like other prophets, uses object lessons. Some examples include:

the ruined linen loincloth (Jeremiah 13),

the broken clay jar (Jeremiah 19),

figs (Jeremiah 24),

an ox yoke (Jeremiah 27–28),

human object lessons (Jeremiah 35), and

the prophet himself.

Jeremiah's choosing not to marry (Jeremiah 16:1–4), refusal of sympathy (16:5–7), and avoidance of feasts (16:8–9) all illustrate and support his message.

Jeremiah chose specific places to deliver his messages to make his point clear. He stood at the public gate, where kings entered and exited, to announce that judgment, symbolized by fire, would come through the gate (Jeremiah 17:19, 27; 39:3). He then visited the potter's house (Jeremiah 18) and later went to Hinnom or Topheth, which would later be called the Valley of Slaughter (Jeremiah 19).

Jeremiah faced persecution, first mentioned in Jeremiah 1:8 and predicted in 1:19. It began in his home village (Jeremiah 11:19–23). His relatives joined the opposition (Jeremiah 12:6). Public opposition to Jeremiah led to beatings. He was put in the stocks, a wooden device used to hold a prisoner in place (Jeremiah 20:2–3).

Jeremiah wanted to stay silent to avoid suffering (Jeremiah 20:9), but God's word was like a fire inside him, and he could not hold it in. As a result, those he knew insulted, mocked, terrorized, and accused him, even seeking his death (Jeremiah 20:7–18). He escaped death from priests, prophets, and people because of a few loyal friends (Jeremiah 26:8–24).

When his prophecies began to come true, hatred increased. He was beaten and jailed for many days on false charges (Jeremiah 37:14–17). A brief relief at the guardhouse (Jeremiah 37:21) lasted only a few days. The officials again called for Jeremiah to be put to death (Jeremiah 38:4). They put him into a cistern, a large pit used to store water, where he sank into the mud (38:6).

Jeremiah was rescued, which saved his life (Jeremiah 38:10). However, he remained a prisoner in the courtyard of the guard (Jeremiah 38:28). Earlier, King Jehoiakim had cut up Jeremiah's writings and burned them (Jeremiah 36:23). People also denied and rejected his words (Jeremiah 43:1–7; 44:16).

The "Book of Hope" (Jeremiah 30–33) includes some words of judgment (32:28–35). Other parts of the prophecy have a few positive moments (Jeremiah 3:11–18; 16:14–16; 23:2–8; 29:10–14). The rest of the book is full of warnings. These four chapters bring welcome hope.

The high point of hope, also highlighted in the longest New Testament quote from Jeremiah (see Hebrews 8:8–12), predicts a new covenant (Jeremiah 31:31–40). Other prophecies also describe the end of the law given through Moses and its religious practices (for example, Jeremiah 3:16). They also describe the new covenant (Jeremiah 32:40; 33:19–26).

We know little about Jeremiah’s actions or messages from around 594 to 589 BC. Zedekiah’s advisors secretly planned to break free from Babylon by forming alliances with neighboring nations. A traitor, possibly from Edom, might have informed Babylon about the conspiracy. After Babylon attacked, Zedekiah asked Jeremiah for a hopeful message but did not receive one.

The Rechabites' faithfulness to their family's vow (Jeremiah 35) began during Jehoiakim's time, but it serves as a lesson during the siege. The Rechabites obeyed a human command, while the Jews rejected a divine command. The Rechabites will be blessed (Jeremiah 35:18–19), but Judah will be judged (Jeremiah 35:15–17). The scroll was read aloud to Jehoiakim, and he scornfully rejected it (Jeremiah 36). This shows the prophetic claim in Jeremiah 35:15 that destruction comes after rejecting God's message through the prophets.

Jeremiah 37 highlights the siege with another question from Zedekiah. Jeremiah 35–36 are not in time order and serve as an example. Jeremiah 37:11 describes the time when the siege lifted in 589 BC, as Nebuchadnezzar forced Pharaoh Hophra’s army back to Egypt. During this break, Jeremiah tried to attend a family meeting near Anathoth to resolve family issues. This trip might have been to start a land purchase made two years later (Jeremiah 32:6–15). However, as he left the city, authorities arrested him for allegedly deserting to the Babylonians and jailed him in a dungeon until Zedekiah gave him special prisoner status.

The king's officials had a strong reason to accuse Jeremiah of rebellion. Jeremiah had urged people to surrender to the Babylonians (Jeremiah 21:9; 38:2). The king's officials believed traitors deserved death, so they believed Jeremiah deserved death as well (Jeremiah 38:4–5). The violence of that time led the officials to choose a cruel execution method. They chose to let Jeremiah starve and sink in the mud at the bottom of an old cistern.

A court official named Ebed-melech, a Cushite (a man from the region south of Egypt), rescued him. Soon after, Jeremiah spoke his prophecies of judgment again, including a message to the king that mirrored his own recent ordeal: “They misled you and overcame you—those trusted friends of yours. Your feet sank into the mire, and they deserted you” (Jeremiah 38:22).

Jeremiah 39:1–43:7 describes events from the fall of Jerusalem in 586 BC to the escape to Egypt. It includes:

the release of Jeremiah (Jeremiah 39),

the appointment and murder of Gedaliah (Jeremiah 40–41),

a warning from God not to go to Egypt (Jeremiah 42), and

the stubborn disobedience of the people (Jeremiah 43:1–7).

The latest writings of Jeremiah are in Jeremiah 44. The audience included idolatrous Jews (Jeremiah 44:4–6) from various parts of Egypt, as far south as Pathros (Upper Egypt). Jeremiah repeated the appeal of earlier prophets to reject false gods and choose the Lord, but the people did not listen (Jeremiah 44:15–16).

The message to Baruch (Jeremiah 45), written around 605 BC, is included here to complete the main part of the book. This section starts with the task to "tear down" and "uproot" (Jeremiah 1:10) and ends with the same Hebrew words (45:4). If Baruch wanted to gain status in the Judean court like his brother Seraiah (Jeremiah 51:59), he was advised it would be pointless. This was because disaster was coming, as the earlier chapters show.

The oracles against the nations are messages from God about other nations. They appear in Jeremiah 46–51. A title introduces this section (46:1). This section has its own style, similar to sections in Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16.

Some prophecies against foreign nations in Jeremiah have dates. These dates show they were written at different times during his ministry but were later collected for the book.

The prophecy against Egypt begins with a vivid description of Egypt's expulsion from Carchemish in 605 BC after a brief occupation (Jeremiah 46:1–12). The second message (Jeremiah 46:13–26) might describe:

the attack on Egypt in 601 BC when Neco stopped Nebuchadnezzar at the border,

the attack in 589 BC when Hophra failed to help Zedekiah, or, most likely,

the invasion of Egypt by Nebuchadnezzar in 568 BC, when Babylon exploited Egypt's weakness to take control.

At that time, Nebuchadnezzar established his judgment throne as predicted (Jeremiah 43:10) and issued death sentences to all rebels, including any Jews who may have taken part in plots against Babylon. The conclusion of the Egypt oracle echoes part of the Book of Hope (Jeremiah 46:27–28, see also 30:10–11).

The messages against Edom, Arabia, the Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet devotes a full oracle of judgment against these people, who lived east of Babylon and had rare contact with Judah. Jeremiah predicted that Elam would face doom but then be restored. Ezekiel includes Elamites among the inhabitants of Sheol, the place of the dead (Ezekiel 32:24).

The final judgment shows the prophet's fair attitude. His messages earned him respect and kindness from the Babylonians, unlike their cruelty to other Jews. But when God spoke against Babylon, Jeremiah faithfully spoke God’s words even though doing so put him at risk. In the same way, he had spoken against Egypt even when remaining silent would have been safer for him.

Chapter 51 ends with the words, "Here end the words of Jeremiah."

Jeremiah 52 repeats historical facts that Jeremiah had previously stated as prophecy. These facts are also partially recorded as history in Jeremiah 39 (see also 2 Kings 25 and 2 Chronicles 36). The editor of Jeremiah wanted to end the book with a historical confirmation of Jeremiah's prophecy. But he included additional facts not found elsewhere.

See also History of Israel; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.