Theological Themes 6y1667

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

2 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).

3 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 fiftytwo 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 ages: (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.

4 Works Cited

Feinberg, Charles Lee. Jeremiah: A Commentary. Grand Rapids: Zondervan, 1982. Huey, F. B. Jeremiah, Lamentations. Nashville: Broan, 1993. Thompson, J. A. The Book of Jeremiah. Grand Rapids: William B. Eerdmans, 1980.