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.
