jeremiah essay pdf

Subject List
Take a Tour
For Authors
Subscriber Services
Publications
African American Studies
African Studies
American Literature
Anthropology
Architecture Planning and Preservation
Art History
Atlantic History

Biblical Studies

British and Irish Literature
Childhood Studies
Chinese Studies
Cinema and Media Studies
Communication
Criminology
Environmental Science
Evolutionary Biology
International Law
International Relations
Islamic Studies
Jewish Studies
Latin American Studies
Latino Studies
Linguistics
Literary and Critical Theory
Medieval Studies
Military History
Political Science
Public Health
Renaissance and Reformation
Social Work
Urban Studies
Victorian Literature
Browse All Subjects

How to Subscribe

Free Trials

In This Article Expand or collapse the "in this article" section Jeremiah

Introduction, introductory works.

Annotated Translations and Brief Commentaries
History of Research
Collected Essays
Early Critical Commentaries (19th and Early 20th Centuries)
Mid-20th-Century Critical Commentaries
Late-20th-Century and Early-21st-Century Modern Critical Commentaries
Text Editions and Translations
Critical Textual Studies
Critical Textual and Early Reception History Studies
Historical and Archaeological Background
Jeremiah the Prophet
Literary-Historical Studies
Synchronic Literary Studies
Posthistorical, Postmodern, and Postcolonial Studies
Critical Theological Study
Jeremiah 2–6 (Jeremiah’s Early Oracles)
Jeremiah 7–10 (Jeremiah’s Temple Sermon)
Jeremiah 11–20 (The Confessions of Jeremiah)
Jeremiah 30–33 (The Book of Comfort)
Jeremiah 37–45 (Jeremiah Narratives)
Jeremiah 46–51 (The Oracles Concerning the Nations)
Jeremiah 52 (The Appendix)
History of Interpretation

Other Subject Areas

Forthcoming articles expand or collapse the "forthcoming articles" section.

Roman Slavery and the New Testament
The English Bible: History and Translations
Find more forthcoming articles...
Export Citations
Share This Facebook LinkedIn Twitter

Jeremiah by Marvin A. Sweeney , Shelley Birdsong LAST REVIEWED: 24 March 2021 LAST MODIFIED: 24 March 2021 DOI: 10.1093/obo/9780195393361-0060

The Book of Jeremiah is the second of the major prophetic books of the Hebrew Bible, although Rabbinic tradition sometimes places it first following Kings and prior to Ezekiel due to its thematic focus on destruction (b. Baba Batra 14b–15a). It presents the words of the prophet, Jeremiah son of Hilkiah, who lived in Jerusalem during the reigns of the Judean kings, Josiah (640–609 BCE ), Jehoahaz (609 BCE ), Jehoiakim (609–598 BCE ), Jehoiachin (597 BCE ), and Zedekiah (597–587 or 586 BCE ). Jeremiah was a Levitical priest from Anathoth, who resided in Jerusalem during the last years of the kingdom of Judah. Major events during the period ascribed to Jeremiah include the outset of King Josiah’s reforms ( c . 628 BCE ), the death of Josiah (609 BCE ), the Babylonian subjugation of Judah (605 BCE ), Nebuchadnezzar’s first deportation of Jews to Babylon (597 BCE ), the Babylonian destruction of Jerusalem (587–586 BCE ), and the assassination of Gedaliah (582 BCE ). Jeremiah interpreted the Babylonian subjugation of Jerusalem in 605 BCE and the later destruction of Jerusalem in 587 or 586 BCE as acts of punishment by YHWH, the G-d of Israel and Judah, for the people’s alleged failure to observe the divine will. Although the book of Jeremiah is largely concerned with destruction, it also holds out hope for the restoration of Israel and Jerusalem, especially in Jeremiah 30–33. The book appears in two very distinctive forms from antiquity. The Hebrew Masoretic text (MT) is the standard form of Jeremiah in Jewish Bibles, but the Greek Septuagint (LXX) form of the book is approximately one-eighth shorter and displays a very different arrangement of materials (e.g., the oracles concerning the nations in MT Jeremiah 46–51 appear following portions of Jeremiah 25 in the LXX form of the book). The Dead Sea Scrolls likewise include remnants of early Hebrew forms of both of these versions. Scholarly consensus maintains that both versions grew out of a common original text, although the issue is still debated.

Short literary-critical, historical-critical, and theological introductions to the study of Jeremiah appear in Blenkinsopp 1996 , Petersen 2002 , Nogalski 2018 , and Sharp 2019 . Sharp 2016 includes various sub-sections on Jeremiah and its history of interpretation. Full-length introductions to the book of Jeremiah are provided in Avioz 2009 , Crouch 2017 , and Mills 2017 . Heschel 1962 and Rad 1965 offer theological assessments of the prophets’ works, and Sweeney 2005 provides literary-theological analyses of the Greek and Hebrew versions of the book as a whole.

Avioz, Michael. “I Sat Alone”: Jeremiah among the Prophets . Piscataway, NJ: Gorgias, 2009.

DOI: 10.31826/9781463216450

A nontechnical beginner’s guide to the book of Jeremiah that situates the text within its historical circumstances and the larger prophetic tradition. Avioz uses the prophet as a focal point for the discussion. Originally published in Hebrew in 2004 (Tel Aviv: Misrad ha-Bitahon).

Blenkinsopp, Joseph. A History of Prophecy in Israel . Rev. and enl. ed. Louisville: Westminster John Knox, 1996.

Foundational historical-critical introductions to Jeremiah in relation to the history of Israel/Judah and the ancient Near Eastern world. Especially valuable for bibliographies.

Crouch, C. L. An Introduction to the Study of Jeremiah . T & T Clark Approaches to Biblical Studies. London and New York: Bloomsbury T & T Clark, 2017.

DOI: 10.5040/9780567665751

An introduction to the study of Jeremiah, which addresses historical and literary methods and the history of research in the 20th century.

Heschel, Abraham Joshua. The Prophets . New York: Harper & Row, 1962.

A phenomenological introduction to Jeremiah that focuses on the themes of human apprehension of G-d and divine pathos.

Mills, Mary E. Jeremiah: Prophecy in a Time of Crisis . T & T Clark Study Guides to the Old Testament 20. London: Bloomsbury T & T Clark, 2017.

DOI: 10.5040/9780567671080

A brief introduction and study guide on the history of modern scholarship. Best for intermediate learners who want an overview of Jeremiah scholars, their methods, and conclusions. See review online .

Nogalski, James D. Introduction to the Hebrew Prophets . Nashville: Abingdon, 2018.

A historical-critical introduction to the prophets, which concentrates on the compositional nature of the prophetic texts and their ever-changing meaning in new literary and historical contexts.

Petersen, David L. The Prophetic Literature: An Introduction . Louisville: Westminster John Knox, 2002.

A standard historical-critical introduction to the book of Jeremiah, which addresses the formation of the book. Includes discussion of oracle types and social background.

Rad, Gerhard von. Old Testament Theology . Vol. 2, The Theology of Israel’s Prophetic Traditions . Translated by D. M. G. Stalker. New York: Harper & Row, 1965.

Provides a tradition-historical and theological assessment of Jeremiah that focuses on the Mosaic traditions that inform the theological message of the book.

Sharp, Carolyn J. The Prophetic Literature . Core Biblical Studies. Nashville: Abingdon, 2019.

A historical, theological, and hermeneutical introduction to the prophets for beginners and classroom environments. Engages concepts of ideology and memory while focusing on theological themes such as restoration, divine-human struggle, holiness, and prophetic polyphony.

Sharp, Carolyn J., ed. The Oxford Handbook of the Prophets . Oxford: Oxford University Press, 2016.

A massive scholarly resource on the Latter Prophets, covering methods, themes, contexts, interdisciplinary intersections, and more. See review online . Available online by subscription.

Sweeney, Marvin A. The Prophetic Literature . Interpreting Biblical Texts. Nashville: Abingdon, 2005.

Contains a literary-critical and a theological assessment of the MT and the LXX versions of the book of Jeremiah. The study is attentive to its historical background but focuses on a reading of the final literary forms of the book to discern their distinctive theological viewpoints.

Users without a subscription are not able to see the full content on this page. Please subscribe or login .

Oxford Bibliographies Online is available by subscription and perpetual access to institutions. For more information or to contact an Oxford Sales Representative click here .

About Biblical Studies »
Meet the Editorial Board »
Archaeology and Material Culture of Nabataea and the Nabat...
Acts of Peter
Acts of the Apostles
Adam and Eve
Aelia Capitolina
Afterlife and Immortality
Agriculture
Alexander the Great
Altered States of Consciousness in the Bible
Ancient Christianity, Churches in
Ancient Israel, Schools in
Ancient Medicine
Ancient Mesopotamia, Schools in
Ancient Near Eastern Law
Anti-Semitism and the New Testament
Apocrypha and Pseudepigrapha
Apocryphal Acts
Apostolic Fathers
Archaeology and Material Culture of Ammon and the Ammonite...
Archaeology and Material Culture of Aram and the Arameans
Archaeology and Material Culture of Judah and the Judeans ...
Archaeology and Material Culture of Moab and the Moabites
Archaeology and Material Culture of Phoenicia and the Phoe...
Archaeology and Material Culture of the Kingdom of Israel ...
Archaeology, Greco-Roman
Art, Early Christian
Astrology and Astronomy
Barnabas, Epistle of
Benefaction/Patronage
Bible and Film
Bible and Visual Art
Bible, Exile, and Migration, The
Biblical Criticism
Biblical Studies, Cognitive Science Approaches in
Caesarea Maritima
Canon, Biblical
Child Metaphors in the New Testament
Children in the Hebrew Bible
Children in the New Testament World
Christian Apocrypha
Christology
Chronicles, First and Second
Cities of Refuge
Clement, First
Clement of Alexandria
Clement, Second
Conversation Analysis
Corinthians, Second
Cosmology, Near East
Covenant, Ark of the
Crucifixion
Daniel, Additions to
Death and Burial
Deuteronomistic History
Deuteronomy
Diaspora in the New Testament
Digital Humanities and the Bible
Divination and Omens
Domestic Architecture, Ancient Israel
Early Christianity
Ecclesiastes/Qohelet
Economics and Biblical Studies
Education, Greco-Roman
Education in the Hebrew Bible
Egyptian Book of the Dead
Election in the Bible
Epistles, Catholic
Epistolography (Ancient Letters)
Eschatology of the New Testament
Esther and Additions to Esther
Exodus, Book of
Ezra-Nehemiah
Faith in the New Testament
Feminist Scholarship on the Old Testament
Flora and Fauna of the Hebrew Bible
Food and Food Production
Friendship, Kinship and Enmity
Funerary Rites and Practices, Greco-Roman
Genesis, Book of
God, Ancient Israel
God, Greco-Roman
God, Son of
Gospels, Apocryphal
Great, Herod the
Greco-Roman Meals
Greco-Roman World, Associations in the
Greek Language
Hebrew Bible, Biblical Law in the
Hebrew Language
Hellenistic and Roman Egypt
Hermas, Shepherd of
Historiography, Greco-Roman
History of Ancient Israelite Religion
Holy Spirit
Honor and Shame
Hosea, Book of
Idol/Idolatry (HB/OT)
Idol/Idolatry (New Testament)
Imperial Cult and Early Christianity
Infancy Gospel of Thomas
Interpretation and Hermeneutics
Intertextuality in the New Testament
Israel, History of
Jesus of Nazareth
Jewish Christianity
Jewish Festivals
Joel, Book of
John, Gospel of
John the Baptist
Jubilees, Book of
Judaism, Hellenistic
Judaism, Rabbinic
Judaism, Second Temple
Judas, Gospel of
Jude, Epistle of
Judges, Book of
Judith, Book of
Kings, First and Second
Latino/a/e and Latin American Biblical Interpretation
Letters, Johannine
Letters, Pauline
Levi/Levittes
Levirate Obligation in the Hebrew Bible
Levitical Cities
LGBTIQ Hermeneutics
Literacy, New Testament
Literature, Apocalyptic
Lord's Prayer
Luke, Gospel of
Maccabean Revolt
Maccabees, First–Fourth
Man, Son of
Manasseh, King of Judah
Manasseh, Tribe/Territory
Mark, Gospel of
Matthew, Gospel of
Medieval Biblical Interpretation (Jewish)
Mesopotamian Mythology and Genesis 1-11
Metaphor in the New Testament
Midrash and Aggadah
Minoritized Criticism of the New Testament
Miracle Stories
Modern Bible Translations
Mysticism in Ancient Judaism and Early Christianity
Myth in the Hebrew Bible
Nahum, Book of
Names of God in the Hebrew Bible
New Testament and Early Christianity, Women, Gender, and S...
New Testament, Feminist Scholarship on the
New Testament, Men and Masculinity in the
New Testament, Rhetoric of the
New Testament, Social Sciences and the
New Testament Studies, Emerging Approaches in
New Testament, Textual Criticism of the
New Testament Views of Torah
Numbers, Book of
Nuzi (Nuzi Tablets)
Old Testament, Biblical Theology in the
Old Testament, Social Sciences and the
Orality and Literacy
Otherness in the Hebrew Bible
Pain and Suffering in the Hebrew Bible
Passion Narratives
Pauline Chronology
Paul's Opponents
Performance Criticism
Period, The "Persian"
Philippians
Philistines
Philo of Alexandria
Piety/Godliness in Early Christianity and the Roman World
Poetry, Hebrew
Pontius Pilate
Priestly/Holiness Codes
Priest/Priesthood
Pseudepigraphy, Early Christian
Pseudo-Clementines
Qumran/Dead Sea Scrolls
Race, Ethnicity and the Gospels
Revelation (Apocalypse)
Samaria/Samaritans
Samuel, First and Second
Second Baruch
Sects, Jewish
Sermon on the Mount
Sexual Violence and the Hebrew Bible
Sin (Hebrew Bible/Old Testament)
Solomon, Wisdom of
Song of Songs
Succession Narrative
Synoptic Problem
Tales, Court
Temples and Sanctuaries
Temples, Near Eastern
Ten Commandments
The Bible and the American Civil War
The Bible and the Qur’an
The Bible in China
the Hebrew Bible, Ancient Egypt and
The New Testament and Creation Care
Thessalonians
Thomas, Gospel of
Trauma and the Bible, Hermeneutics of
Twelve Prophets, Book of the
Virtues and Vices: New Testament Ethical Exhortation in I...
War, New Testament
Wisdom—Greek and Latin
Women, Gender, and Sexuality in the Hebrew Bible/Old Testa...
Worship in the New Testament and Earliest Christianity
Worship, Old Testament
Zoology (Animals in the New Testament)
Privacy Policy
Cookie Policy
Legal Notice
Accessibility

[185.194.105.172]
185.194.105.172

Your browser does not support JavaScript. Please note, our website requires JavaScript to be supported.

Please contact us or click here to learn more about how to enable JavaScript on your browser.

Change Country

Listen to Chuck Swindoll’s overview of Jeremiah in his audio message from the Classic series God’s Masterwork .

Who wrote the book?

The son of a priest from the small town of Anathoth in Judah, the prophet Jeremiah dictated prophecies from the Lord to his secretary, Baruch. Because of Jeremiah’s lineage, he would have been raised a priest, though no record of his priestly service exists. Instead, God chose this man of undeniable courage to speak to the people of Judah on the Lord’s behalf—even though they would not listen.

Jeremiah was nearly twenty years old when he began to prophesy, and he continued in that office for the rest of his adult life, some forty years or more. Because his message held little weight with the people, Jeremiah’s prophecies reveal a substantial amount of emotional depth—often sorrow over the plight of God’s people or his own troubles (Jeremiah 12:1–4; 15:10).

Where are we?

Jeremiah’s ministry began in 627 BC and ended sometime around 582 BC with his prophecy to the Jews who fled to Egypt (Jeremiah 44:1). For the majority of this time, Jeremiah based his ministry out of Jerusalem. The southern kingdom of Judah fell during Jeremiah’s prophetic ministry (586 BC), having been threatened for many years by outside powers—first Assyria and Egypt and then by their eventual conquerors, Babylon.

Jeremiah found himself addressing a nation hurtling headlong toward judgment from God. The Israelites may have feared the future as the outside powers drew near, but rather than respond with humility and repentance, the people of Judah primarily lived as islands unto themselves, disregarding both the Lord’s commandments and the increasing danger that resulted from their disobedience.

Why is Jeremiah so important?

The prophecies of Jeremiah offer us a unique insight into the mind and heart of one of God’s faithful servants. The book includes numerous personal statements of emotional engagement, painting Jeremiah not merely as a prophet brought on the scene to deliver God’s message but also as a red-blooded human being who felt compassion for his people, desired judgment for evildoers, and was concerned about his own safety as well.

Significantly, the book of Jeremiah also provides us the clearest glimpse of the new covenant God intended to make with His people once Christ came to earth. This new covenant would be the means of restoration for God’s people, as He would put His law within them, writing it on hearts of flesh rather than on tablets of stone. Rather than fostering our relationship with God through a fixed location like a temple, He promised through Jeremiah that His people would know Him directly, a knowledge that comes through the person of His Son, Jesus Christ (Jeremiah 31:31–34; see also Hebrews 8:6).

What's the big idea?

Because Jeremiah prophesied in the final years of Judah before God’s people were exiled to Babylon, it makes sense that the book’s overarching theme is judgment. Indeed, the first forty-five chapters focus primarily on the judgment coming to Judah because of its disbelief and disobedience. However, an element of grace is also present in these events. The fall of Jerusalem comes nearly nine hundred years after the original covenant between God and the Israelites in the Sinai desert (Exodus 24:1–18). Such an extended period of time witnesses to God’s great patience and mercy, allowing His people the opportunity to turn from their sinful ways—a lifestyle they began not long after they struck the original covenant with God (32:1–35).

How do I apply this?

Seeing God’s patience with His people in the Old Testament reminds us that God has always been and continues to be merciful. That His chosen people routinely ignored the covenant they made with Him for the better part of a millennia without immediate death and destruction should give us hope in our own struggles with living well for God. Though we fail Him, He is patient with us, working in us to bring about the best for our lives.

But the book of Jeremiah also reminds us that an end will certainly come, a truth that should spur us to follow after God wholeheartedly. Will you follow Him?

Bible Study Chart

Jeremiah overview chart.

View Chuck Swindoll's chart of Jeremiah , which divides the book into major sections and highlights themes and key verses.

View a list of Bible maps , excerpted from The Swindoll Study Bible.

Academia.edu no longer supports Internet Explorer.

To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to upgrade your browser .

Enter the email address you signed up with and we'll email you a reset link.

We're Hiring!
Help Center

Justice in the Book of Jeremiah

he book of Jeremiah is often associated with the prophet’s concern for idolatry, the ways that Judah had forsakenYahweh and turned to other gods. In this regard, Jeremiah’s emphasis is understood to be much like Hosea’s, focused on apostasy. Yet, scattered throughout the book of Jeremiah are passages concerned with social justice. This essay will explore the theme of justice in the book of Jeremiah in two ways. First, I will explore the meanings of justice (fP*v=m!) in the book of Jeremiah. Further, I will explore how justice is related to the book’s understandings of God. The focus will be on the meanings and theological significance of justice when considered in the literary context of the book of Jeremiah. While there may be value in attempting to understand how Jeremiah as an historical figure may have understood justice in particular circumstances in Judah’s history, such an historical reconstruction is not the focus of this essay.

Related Papers

Jayne Svenungsson

In my recent study Divining History: On Prophetism, Messianism and the Development of the Idea of the Spirit (Berghahn, 2016), I explored the notion of justice in the biblical-prophetic tradition. This paper is partly an extraction of the first and the last chapter of the book, but also goes further, as I try to delve deeper into the particular nature of this specific idea of justice. The paper consists of three parts. First, I turn to the Hebrew Bible and describe briefly the context in which the prophetic idea of justice first evolves. Second, I try to capture some of the defining characteristics of this idea. Third and finally, I indicate the relevance of this prophetic tradition for our contemporary politico-philosophical debates on justice by relating to the discourse on law and justice initiated by Jacques Derrida in the nineties and followed up by Giorgio Agamben in the last decades.

Expository Times 133.8

Michael Graves

The book of Jeremiah contains many passages condemning the people of Judah for their sins, including acts of injustice. The book also makes clear that God is punishing Judah through the coming Babylonian invasion. A theological problem that confronts the reader is that the violent actions of the Babylonian army do not correspond to the ideals of justice that are described elsewhere in the book. One solution to this problem is to find the theological significance of Jeremiah in the guidance it offers to those who have experienced any kind of communal or personal disaster, without reference to human culpability for sin. Without denying the legitimacy of this approach, this essay proposes a theological reading of Jeremiah that recognizes the gap between perfect divine justice and the horrific calamity that Babylon inflicted on Judah, and yet seeks to incorporate Jeremiah's rhetoric of human culpability into a coherent theological framework that speaks to matters of justice and injustice. It is suggested that the book of Jeremiah interpreted the Babylonian invasion typologically as a symbol of divine justice, but as with other forms of typology, the historical type and the spiritual reality did not perfectly correspond.

Mayuri Barman

Philippiniana Sacra

Fausto Gomez

Political Theology 14.5, pp 650-660

Hilary Marlow

Debbie Piper

Jeremiah, the prophet of Judah’s tumultuous last decades before exile, is listed among the classical or major prophets of the Old Testament. A writing prophet, two books of the canon are attributed to him, the book of Jeremiah, and the book of Lamentations. Jeremiah’s heart-wrenching prayers and laments, scattered throughout the text of Jeremiah and compiled in the “collection of funeral songs mourning the “death” of the city of Jerusalem” in Lamentations, give a glimpse into the anguish he experienced in fulfilling his call, and they lead to his reputation as “the weeping prophet.” Such an appellation hardly draws today’s readers to his writings, yet as one explores the complex text, related theological issues, and the chaotic historical context for Jeremiah’s ministry and message, parallels with today’s world rush to mind, bringing the text to life in powerful ways. This paper discusses authorship, historical context, date of composition, literary prophetic forms, theological themes, and provides an outline of the text.

Raleigh Bagley III, Ph.D.

If one could sum up the book of Jeremiah, one could determine that its contents reflect judgment and restoration with an assurance that the wicked would be punished, but at the exact moment assures genuine salvation for God's people. Jeremiah is the second book of the latter prophets, following Isaiah and preceding Ezekiel. Rabbinic literature, however, reflects a different order: Kings, Jeremiah, Ezekiel, and Isaiah, based on the principle of "approximating destruction to destruction and consolation to consolation"-referencing the Babylonian Talmud Bava Batra 14b-15a. 1 According to this tradition, the Book of Kings ends with destruction, Jeremiah is fully focused on destruction, Ezekiel turns from destruction to consolation, and Isaiah is fully focused on consolation. Fundamental to attaining the comprehension of Jeremiah's book will be the procedure of rhetorical criticism, one method with several biblical processes that center on the rhetoric of the biblical text, the role of that rhetoric, and the effects of the rhetoric on Jeremiah's audience of that era and consequent audiences in succeeding eras, embracing today. Given Jeremiah 3:1-4:4, one will examine the graciousness of God in his invitations and encouragements to a sinful nation to return and repent, despite the abundance and extent of their depravity-sin abounded, but God's grace did much more abound. Although much of Jeremiah's content is poetry, and the character Jeremiah is a preacher of God's word, rhetorical criticism is a suitable method for focusing on this research and conveying its supplementary themes and propositions.

Avi-Gil Chaitovsky

Martin Kessler, Hg., Reading the Book of Jeremiah. A …

Joep Dubbink

Loading Preview

Sorry, preview is currently unavailable. You can download the paper by clicking the button above.

Discover the Gospel & Christianity

Explore the bible, navigate the christian life, early christianity (until a.d. 590).

Early Christianity and the New Testament Canon with Andreas Köstenberger & Michael Kruger

The Middle Ages (A.D. 590–1517)

Scholastics & Doctors of the Middle Ages

Protestant Reformation (A.D. 1517–1700)

Post-reformation (a.d. 1700–present), historical figures, whole-bible studies, old testament studies.

Kingdom, Covenants & Canon of the Old Testament

New Testament Studies

Gospels & life of christ.

Life & Teachings of Christ with Dan Doriani

Pauline Epistles

Hermeneutics, original languages, ecclesiology, church planting & missiology.

Questions: Baptism & The Lord's Supper

Ministry Practice

Women's Ministry

Corporate Worship

Fundamentals of Expository Preaching with John MacArthur & Steven Lawson
Marriage & Family Counseling

Urban Ministry

Theological Foundations: Scripture, God, Sin, Christ, & Salvation
The "I AM" Statements of Jesus

The Holy Spirit

Questions: God's Work In Salvation
Questions: The Lost & Salvation

Creeds and Confessions

Theology for children by songs for saplings.

Christ & His Work
The Lord's Supper & Baptism
Christ & His Return

Christian Growth

Joy: Theology & Practice
Suffering & Persecution
Questions: Pain & Suffering

Relationships, Sexuality, & Parenting

Sexuality, Friendships, Dating, & Gender
Parenting: Equipping for Life with Andreas & Margaret Köstenberger
Questions: Children & Parenting

Faith and Work

Creativity: God's Imagination & Ours

Evangelism, Apologetics, Philosophy, & Ethics

Current issues.

The Beginning of Life & Abortion
Marriage, Divorce, & Remarriage

Literary Criticism

Featured Essay The Love of God An essay by Sam Storms Read Now
Faithfulness of God
Saving Grace
Adoption by God

U.S. Edition

Arts & Culture
Bible & Theology
Christian Living
Current Events
Faith & Work
As In Heaven
Gospelbound
Post-Christianity?
The Carson Center Podcast
TGC Podcast
You're Not Crazy
Churches Planting Churches
Help Me Teach The Bible
Word Of The Week
Upcoming Events
Past Conference Media
Foundation Documents
Regional Chapters
Church Directory
Global Resourcing
Donate to TGC

To All The World

The world is a confusing place right now. We believe that faithful proclamation of the gospel is what our hostile and disoriented world needs. Do you believe that too? Help TGC bring biblical wisdom to the confusing issues across the world by making a gift to our international work.

Week 1: Overview

Week 2: introduction (1:1–19), week 3: israel’s covenantal adultery (2:1–6:30), week 4: false religion and an idolatrous people (7:1–10:25), week 5: jeremiah’s struggles with god and judah (11:1–20:18), week 6: jeremiah’s confrontations (21:1–29:32), week 7: restoration for judah and israel (30:1–33:26), week 8: god judges judah, part 1: the last days of judah (34:1–39:18), week 9: god judges judah, part 2: the first days of exile ( 40:1–45:5), week 10: god’s judgment on the nations (46:1–51:64), week 11: conclusion: the fall of jerusalem (52:1–34), week 12: summary and conclusion.

A 12-week Practical Study Series on the Book of Jeremiah

Knowing the Bible: Jeremiah

Jeremiah was born into a priestly family and raised in the small town of Anathoth (1:1), located in the tribal allotment of Benjamin, a few miles northeast of Jerusalem. God called him to be a prophet while still a young man, in 627 BC (1:2, 6), and set him “over nations and over kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant” (1:10). His repeated calls for repentance and his criticism of Judah’s kings led to a life of significant persecution. Yet for more than 40 years Jeremiah spoke the word of God to the southern kingdom of Judah as it ran headlong toward God’s judgment of exile in 587/586 BC.

God’s condemnation of Judah’s idolatry takes place on the stage of world history. The Babylonians were God’s instrument of judgment on Judah for repeatedly breaking the covenantD (21:8–10), but they too must pay for their wickedness (50:1–51:64). None of the surrounding nations will escape the Lord’s judgment on all the earth (46:1–49:39). Yet those who turn from their sins and trust in the Lord will be saved, Jew and Gentile alike (3:6–4:6).

God’s message through Jeremiah, however, was not one solely of judgment, but of hope as well. In fact, the bleakness of Judah’s sin sets the backdrop for the beauty of God’s promised salvation through a righteous Branch from the line of David who will not only reign in righteousness but will be our righteousness (23:5–6). Days will come when God will make a new covenant in which he will forgive sin and write his law on the hearts of his people (31:31–34).

Jeremiah shows us that the Lord truly abounds in steadfast love and faithfulness, while at the same time he remains perfectly just by punishing sin (compare Ex. 34:6–7). Through judgment God will save a faithful remnant and establish a new covenant with them through a descendant of David. (For further background, see the ESV Study Bible , pages 1363–1368; available online at www.esvbible.org.)

Several relocations of large groups of Israelites/Jews have occurred throughout history, but “the exile” typically refers to the Babylonian exile, that is, Nebuchadnezzar’s relocation of residents of the southern kingdom of Judah to Babylon in 586 BC (residents of the northern kingdom of Israel had been resettled by Assyria in 722 BC). After Babylon came under Persian rule, several waves of Jewish exiles returned and repopulated Judah.

A binding agreement between two parties, typically involving a formal statement of their relationship, a list of stipulations and obligations for both parties, a list of witnesses to the agreement, and a list of curses for unfaithfulness and blessings for faithfulness to the agreement.

Jeremiah served during a significant transition in salvation history. Although his ministry began during the reign of the last faithful king (Josiah), he eventually saw God fulfill his longstanding promise of judgment on Judah for its covenant unfaithfulness. But it was during these dark days that God promised to bring not only a remnant back to the land but also a new covenant and a faithful Davidic king. These promises find their fulfillment in Jesus Christ, the Son of David who established a new covenant through his death and resurrection.

“Behold, the days are coming, declares the L ord , when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the L ord . For this is the covenant that I will make with the house of Israel after those days, declares the L ord : I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the L ord ,’ for they shall all know me, from the least of them to the greatest, declares the L ord . For I will forgive their iniquity, and I will remember their sin no more.” (Jer. 31:31–34)

Jeremiah’s ministry spanned more than 40 years, from his call to be a prophet in 627 BC through the destruction of Jerusalem in 587 and extending into the early years of the exile. His scribe Baruch recorded Jeremiah’s messages and prophecies, likely compiled in their final form by 550 BC. King Josiah (640–609 BC), the last faithful king, instituted a number of reforms, but they were not enough to turn Judah from the path of destruction. Caught in the power struggle between Egypt and Babylon, Judah struggled to maintain its independence. In 605 BC Babylon took the first wave of exiles (including Daniel and his friends; Dan. 1:1–7), and deported a second group in 597 (including Ezekiel; Ezek. 1:1–3). The final straw came in 587/586 BC, when Nebuchadnezzar laid siege to Jerusalem, destroyed the city and its temple, and took a large number of exiles back to Babylon. Jeremiah was among those left in Jerusalem. But when a group of Judeans killed the Babylonian-appointed governor, Gedaliah, those responsible fled to Egypt, taking Jeremiah and Baruch with them against their will. Jeremiah continued his prophetic ministry there, prophesying against the sins of Judah, Egypt, Babylon, and other nations, and presumably he died there as well.

I. Introduction (Jer. 1:1–19)

A. Jeremiah’s historical setting (Jer. 1:1–3)

B. Jeremiah’s call and message (Jer. 1:4–16)

C. God’s promised protection of Jeremiah (Jer. 1:17–19)

II. Israel’s Covenantal Adultery (Jer. 2:1–6:30)

A. Israel as a faithless spouse (Jer. 2:1–3:5)

B. Israel’s need to repent (Jer. 3:6–4:4)

C. The coming disaster (Jer. 4:5–31)

D. Judah’s unwillingness to repent and its consequences (Jer. 5:1–31)

E. God’s rejection of his people (Jer. 6:1–30)

III. False Religion and an Idolatrous People (Jer. 7:1–10:25)

A. Judah’s improper reliance on the temple (Jer. 7:1–8:3)

B. Judah rejects God’s Torah (Jer. 8:4–17)

C. Judah’s deceit (Jer. 8:18–9:9)

D. Jeremiah’s grief (Jer. 9:10–26)

E. Judah’s idolatry (Jer. 10:1–16)

F. Judah’s future exile (Jer. 10:17–25)

IV. Jeremiah’s Struggles with God and Judah (Jer. 11:1–20:18)

A. Jeremiah’s surprise (Jer. 11:1–12:17)

B. Jeremiah’s lament (Jer. 13:1–15:21)

C. Jeremiah’s renewal (Jer. 16:1–17:18)

D. Jeremiah’s burden (Jer. 17:19–18:23)

E. Jeremiah’s suffering (Jer. 19:1–20:18)

V. Jeremiah’s Confrontations (Jer. 21:1–29:32)

A. Judah’s kings (Jer. 21:1–23:8)

B. False prophets (Jer. 23:9–40)

C. Judah’s people (Jer. 24:1–25:38)

D. False belief (Jer. 26:1–29:32)

VI. Restoration for Judah and Israel (Jer. 30:1–33:26)

A. Restoration (Jer. 30:1–24)

B. New Covenant (Jer. 31:1–40)

C. Return (Jer. 32:1–44)

D. Davidic covenant (Jer. 33:1–26)

VII. God’s Judgment on Judah (Jer. 34:1–45:5)

A. God’s faithfulness and Judah’s infidelity (Jer. 34:1–35:19)

B. Rejection of God’s word (Jer. 36:1–32)

C. Jerusalem’s last days (Jer. 37:1–39:18)

D. Judah’s futile rebellion against Babylon (Jer. 40:1–41:18)

E. Judah’s futile rebellion against God (Jer. 42:1–45:5)

VIII. God’s Judgment on the Nations (Jer. 46:1–51:64)

A. Egypt (Jer. 46:1–28)

B. Philistia (Jer. 47:1–7)

C. Moab (Jer. 48:1–47)

D. Many nations (Jer. 49:1–39)

E. Babylon (Jer. 50:1–51:64)

IX. Conclusion: The Fall of Jerusalem (Jer. 52:1–34)

A. Jerusalem’s fall and Zedekiah’s blinding (Jer. 52:1–11)

B. Destruction of the temple (Jer. 52:12–23)

C. Exiling of the people (Jer. 52:24–30)

D. Continuation of the Davidic lineage (Jer. 52:31–34)

Based on your current understanding of Jeremiah, what are some of its key themes? Are there particular passages or verses that come to mind when you think about the book?

Take some time to read through 2 Kings 22–25, which records events during the lifetime of Jeremiah. Write down some observations about key events, the leaders of Judah, and its people.

What aspects of Jeremiah are you most looking forward to studying? Are there any specific questions that you hope to have answered through this study?

Take a few minutes to ask God to bless you with increased understanding and a transformed heart and life as you begin this study of Jeremiah.

This opening chapter introduces us to the prophet Jeremiah and foreshadows his ministry. After the historical stage is set (1:1–3), God calls Jeremiah to be his prophet to the nations (vv. 4–16). By putting his words in Jeremiah’s mouth, God appoints him “over nations and over kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant” (v. 10). Fulfilling this ministry will cause Jeremiah great suffering, but God promises to protect him (vv. 17–19).

Jeremiah 1:1–19 shows Jeremiah’s commission to speak God’s words of judgment and restoration to Judah and the nations.

Read through the complete passage for this study, Jeremiah 1:1–19. Then review the questions below concerning this introductory section to Jeremiah and write your notes on them. (For further background, see the ESV Study Bible , pages 1369–1371; available online at www.esvbible.org.)

1. Jeremiah’s Historical Setting (1:1–3)

Like many other prophetic books, Jeremiah begins with a list of kings who reigned during his 40-year ministry. Josiah (640–609 BC) was the last good king of Judah, instituting a number of reforms (2 Kings 23:1–25). Jeremiah was called in the thirteenth year of Josiah’s reign (627 BC); according to 2 Chronicles 34:1–7, what reforms had Josiah begun the year before? Based on Jeremiah 1:13–16, what should we conclude about the effectiveness of these reforms?

2. Jeremiah’s Call and Message (1:4–16)

God begins his call to Jeremiah by saying, “Before I formed you in the womb I knew you, and before you were born I consecrated you” (1:5). Why do you think God begins in this way? What effect do you think these words would have had on Jeremiah?

Jeremiah initially responds to God’s call by protesting, “Ah, Lord G od ! Behold, I do not know how to speak, for I am only a youth” (1:6). Like Moses (Ex. 3:1–4:16) and Solomon (1 Kings 3:5–9) before him, Jeremiah was overwhelmed by God’s call. How does God reassure him (Jer. 1:9)?

After reassuring Jeremiah in verses 7–8, “the L ord put out his hand and touched” the prophet’s mouth (v. 9). God did a similar thing when calling the prophet Isaiah (Isa. 6:1–7). In Isaiah this act symbolizes God’s cleansing Isaiah of his sin. What does this act symbolize here in Jeremiah?

According to Jeremiah 1:10, God calls Jeremiah “to pluck up and to break down, to destroy and to overthrow, to build and to plant.” Look up how these same word pairs are used in 18:7–11; 31:27–30; and 45:1–4. Based on these passages, what do these phrases mean?

In 1:11, God shows Jeremiah an almond (Heb. shaqed ) branch, then in verse 12 he tells him, “I am watching over [Heb. shoqed ] my word to perform it.” As the first tree to bud in the spring, the almond tree was said to “watch for spring.” What does the imagery of the almond branch tell us about God’s commitment to his word and to Jeremiah his prophet? How would this reassure Jeremiah?

God shows Jeremiah a second vision, that of a “boiling pot, facing away from the north” (1:13). The boiling pot symbolizes “the tribes of the kingdom of the north” (i.e., Babylon) who will surround the cities of Judah, including Jerusalem (vv. 14–15). Why is God allowing this? What has Judah done to provoke God’s judgment?

3. God’s Promised Protection of Jeremiah (1:17–19)

God acknowledges that Jeremiah’s commission is a difficult one. What four commands does the Lord give Jeremiah (1:17)? What is the meaning of the imagery of verse 18? What is the relationship between God’s command to Jeremiah and what God promises to “make” him?

Jeremiah’s commission to speak the words God puts in his mouth will not make him popular. According to 1:18–19, who will oppose Jeremiah? What two things does God promise Jeremiah in response?

Read through the following three sections on Gospel Glimpses , Whole-Bible Connections , and Theological Soundings . Then take time to consider the Personal Implications these sections may have for you.

GOD DELIVERS HIS PEOPLE . Just as the Lord promised to deliver Jeremiah from his many enemies (Jer. 1:8, 19), so too Jesus Christ delivers us from our greatest enemies—sin, death, and the Devil. Through his death and resurrection, Jesus has freed us from our sins (Rom. 6:1–11), removed the sting of death (1 Cor. 15:51–57), and crushed the head of the great serpent, Satan (Gen. 3:15; Luke 4:1–13; Col. 2:15). God’s promise of deliverance sustained Jeremiah amid his suffering. How much more should we draw encouragement from what God has done for us in Jesus amid our own suffering?

GOD’S PLANS ENCOMPASS THE NATIONS. God did not raise up Jeremiah as a prophet merely for Judah; instead he appointed him “over nations and kingdoms” (Jer. 1:5, 10). God promised to bless all the nations of the earth through Abraham (Gen. 12:1–3), and that promise finds its fulfillment in Jesus Christ. He is the promised descendant of Abraham who received the inheritance and shares it with all who are united to him by faith, regardless of their ethnicity (Gal. 3:6–29). Through his redeemed people God will take the gospel to the ends of the earth (Matt. 28:18–20).

CAPTIVITY. Captivity, or exile, is a prominent form of judgment in the Bible. When Adam and Eve sinned, they were exiled from the garden of Eden (Gen. 3:22–24). Because of their persistent and unrepentant idolatry, the northern kingdom of Israel was sent into exile by the Assyrians in 722 BC (2 Kings 17:1–41). Jeremiah prophesied and lived to see the same fate befall Judah at the hands of the Babylonians (Jer. 52:1–30). Through his death on the cross, Jesus experienced the exile from God that we deserved because of our sins (Heb. 13:12). But in this fallen world we remain “sojourners and exiles” (1 Pet. 2:11), awaiting the day when “the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God” in a new heaven and earth (Rev. 21:3).

KNOWN BEFORE BEING FORMED IN THE WOMB. God’s first words to Jeremiah were, “Before I formed you in the womb I knew you, and before you were born I consecrated you” (Jer. 1:5). In the mystery of his sovereign will God ordains people to specific roles in his redemptive plan before they are even born—Isaac as the promised descendant of Abraham and Sarah (Gen. 17:15–21); older brother Esau serving his younger brother Jacob (Gen 25:19–27); Samson delivering the Israelites from the Philistines (Judg. 13:1–5); Isaiah’s servant of the Lord redeeming Israel and being a light to the nations (Isa. 49:1–6); John the Baptist preparing the way for Jesus Christ (Luke 1:5–17); Jesus as the one who would save his people from their sins (Matt. 1:18–25); and Paul as the apostle to the Gentiles (Gal. 1:15–17).

THE WORD OF GOD. The word of the Lord is something that comes to Jeremiah, not something he produces on his own. While God has revealed himself in a general way through creation itself (Ps. 19:1–6; Rom. 1:19–23), only in his word do we find a complete witness to who God is, what he has done, who we are as human beings, how we can know him, how we should live, and the true nature of the world around us. God’s word is the means by which he accomplishes his purposes, whether it is creating (Gen. 1:1–31) and governing the world (Jer. 1:9–10) or calling his people to participate in his mission (Matt. 28:18–20). The ultimate expression of the word of God is Jesus Christ, who took on flesh to dwell among us (John 1:14–18). God has given us the Bible as the written Word of God so that we may know him and live in a way that pleases him (2 Tim. 3:14–17).

IDOLATRY. God judges Judah because they have forsaken him and worshiped other gods (Jer. 1:16). Idolatry is often subtle, taking something that is itself good (e.g., family, ministry, relationships, work, etc.) and making it our ultimate goal or passion. Anything or anyone we put before the Lord in our lives is an idol, since God alone deserves our worship and devotion (Ex. 20:1–6; Deut. 6:4–6; Matt. 22:37–40). Those who worship idols begin to resemble them (Ps. 115:4–8); likewise, as we worship the true God we increasingly become like him (2 Cor. 3:18).

In the Bible, usually refers to the worship of a physical object. Paul’s comments in Colossians 3:5, however, suggest that idolatry can include covetousness, since it is essentially equivalent to worshiping material things.

Take time to reflect on the implications of Jeremiah 1:1–19 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Make notes below on the personal implications for your walk with the Lord of the (1) Gospel Glimpses , (2) Whole-Bible Connections , (3) Theological Soundings , and (4) this passage as a whole.

Gospel Glimpses
Whole-Bible Connections
Theological Soundings
Jeremiah 1:1–19

Take a moment now to ask for the Lord’s blessing and help as you continue in this study of Jeremiah. And take a moment also to look back through this unit of study, to reflect on some key things the Lord may be teaching you—and perhaps to highlight and underline these things to review again in the future.

This section contains a series of five messages describing Israel’s breaking her covenant with the Lord. Israel is an adulterous wife who has pursued other gods (Jer. 2:1–3:5), and God is calling her to repent (3:6–4:4) because disaster is coming (4:5–31). Judah’s stubborn refusal to repent will bring serious consequences (5:1–31) and result in God’s rejecting his people (6:1–30). Throughout this section God reminds Israel of his particular love for her—he is Israel’s husband who redeemed her out of slavery in Egypt and entered into an exclusive covenant with her. Such extraordinary grace makes Israel’s unfaithfulness all the more shocking.

Jeremiah 2:1–6:30 vividly describes Judah’s persistent idolatry as spiritual adultery that violates Yahweh’s covenant with them.

The likely English form of the name represented by the Hebrew letters YHWH. The Lord revealed this unique name for himself (meaning “I am”) to Moses at the burning bush, telling him to instruct the Israelites to call on him by this name (Ex. 3:14–15). English translations of the Bible usually render this term as “Lord,” with small capital letters. (YHWH can also be translated God, with small capitals.)

Read through the entire text for this study, Jeremiah 2:1–6:30. Then interact with the following questions and record your notes on them concerning this section of Jeremiah’s prophecy. (For further background, see the ESV Study Bible , pages 1371–1387; available online at www.esvbible.org.)

1. Israel Has Been a Faithless Spouse (2:1–3:5)

The Lord begins by recalling his love for the people of Israel. What are some of the ways he showed his covenant love for them? (Look especially at 2:1–7.)

Despite Yahweh’s extravagant love, Israel has “changed its gods, even though they are no gods. . . . My people have changed their glory for that which does not profit” (2:11). What does it mean that they have “hewed out cisterns for themselves, broken cisterns that can hold no water” (v. 13)?

2. Israel Can and Should Repent (3:6–4:4)

Despite seeing God judge the northern kingdom of Israel for its idolatry, Judah not only followed in her footsteps but surpassed her in wickedness (3:6–11). So Yahweh calls Judah to “return,” or repent. According to 3:12–14, what does repentance look like? (You may want also to consult 3:19–25 and 4:1–4.)

According to 3:15–18, what does God promise to do for those who repent?

3. Disaster Is Coming (4:5–31)

God now instructs Jeremiah to warn Judah of the coming judgment. The disaster is coming “from the north” (4:6) in the form of the Babylonians. What images of judgment are used in this section (vv. 7–18)?

What does Jeremiah’s use of language from Genesis 1 tell us about the coming judgment (4:23–26)?

4. Judah’s Unwillingness to Repent and Its Consequences (5:1–31)

Despite warnings of judgment (4:5–31) and promises of restoration (3:15–18), Judah is not interested in repentance. Look at 5:1–13. What classes of people have sinned and angered Yahweh? What reasons does God give for not pardoning Judah?

5. God Has Rejected His People (6:1–30)

Yahweh’s judgment will sweep across the whole land, from the least to the greatest (6:1–15). According to 6:16, how should the people respond to the warnings of judgment?

Compare Yahweh’s words in 6:16 with Psalm 1 and Jesus’ words in Matthew 11:28–30. In light of these comparisons, what does it mean for believers to walk in the “ancient paths”?

REPENTANCE. Central to Jeremiah’s message is the call to repent (Jer. 3:6–14, 19–25), to turn away from sin (4:1–4). The very first words of Jesus’ preaching ministry strike a similar note: “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel” (Mark 1:15). When the crowds at Pentecost ask Peter how they should respond to his gospel message, he tells them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (Acts 2:38). Repentance is God’s gracious gift to his people (2 Tim. 2:25).

THE ANCIENT PATHS. Instead of pursuing false gods, God’s people are called to pursue the ancient paths (Jer. 6:16). In a world constantly looking for the next big thing, God calls us to walk in the way of the righteous (Ps. 1:1–6). Just as God promised rest for the souls of those who walk in the ancient paths, Jesus promised, “Come to me, all who labor and are heavy laden, and I will give you rest” (Matt. 11:28). Through the gospel God gives us rest from our sins and from the burden of trying to earn his favor.

SHEPHERDS. Jeremiah foresees a day when God would raise up shepherds after his own heart (Jer. 3:15–18). This not only harkens back to David (1 Sam. 13:14) and echoes what Ezekiel promised (Ezek. 34:20–24); it also points forward to David’s greater son, Jesus Christ (Acts 13:22–23). He is the Good Shepherd who lays down his life for the sheep. God has also given his church undershepherds (elders) to feed his people the life-giving nourishment of his Word (Acts 6:1–7; 1 Pet. 5:1–5).

WE RESEMBLE WHAT WE WORSHIP. When Judah went after worthless idols, they themselves became worthless (Jer. 2:4). God created us to resemble what we worship; when we worship idols that are blind, deaf, and dumb, we begin to take on those characteristics. But through the gospel, Jesus turns us into people who worship God “in spirit and truth”(John 4:24). As we see Christ in all his beauty, we are changed to reflect his glory (2 Cor. 3:18; 1 John 3:1–3).

HUMAN SINFULNESS. While the specifics of how sin manifests itself may vary from person to person and from culture to culture, the reality of sin as shortcoming remains the same. As Romans 3:23 puts it, “All have sinned and fall short of the glory of God.” Sin entered the world through Adam and has spread to all humanity (Rom. 5:12–14). Sin affects the entirety of our being, and hence is sometimes referred to as “total depravity.”

GOD’S PATIENCE. Time after time God sent his prophets to Judah, displaying his patience. When God revealed himself to Moses, he described himself as “the L ord , the L ord , a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex. 34:6). This patience should not be mistaken for indifference, however; we must not “presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance” (Rom. 2:4).

The sinful condition of human nature apart from grace, whereby humans are inclined to serve their own will and desires and to reject God’s rule.

Take time to reflect on the implications of Jeremiah 2:1–6:30 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Make notes below on the personal implications for your walk with the Lord of the (1) Gospel Glimpses , (2) Whole-Bible Connections , (3) Theological Soundings , and (4) this passage as a whole.

Jeremiah 2:1–6:30

Take a moment now to ask for the Lord’s blessing and help as you continue in this study of Jeremiah. And take a moment also to look back through this unit of study, to reflect on key things that the Lord may be teaching you—and perhaps to highlight and underline these things to review again in the future.

In Jeremiah 7:1–10:25, the prophet provides further support for God’s charges against Judah. They hypocritically take comfort in the temple while living in open disobedience to God (7:1–8:3); they reject Yahweh’s torah (8:4–17), grieve Jeremiah with their deceitful lives (8:18–9:26), and continue to practice idolatry (10:1–16). As a result, exile awaits (10:17–25).

The first five books of the Bible, also called the Law or the Pentateuch.

In this section of Jeremiah, we see that Yahweh wants his people to know him for who he truly is and live a life of covenant faithfulness as a result.

Read through the complete passage for this study, Jeremiah 7:1–10:25. Then review the questions below and write out your answers. (For further background, see the ESV Study Bible , pages 1387–1395; available online at www.esvbible.org.)

1. Judah’s Improper Reliance on the Temple (7:1–8:3)

What were the people putting their confidence in to avoid destruction by the Babylonians? Why was this confidence so misplaced?

How were the people living as a result of their misplaced confidence?

God commands Jeremiah not to pray for the people (7:16). What reasons does he give (vv. 17–18)? Why is this situation different from Moses interceding for the Israelites when they sinned with the golden calf (Exodus 32–34)?

2. Judah Rejects God’s Torah (8:4–17)

Because they reject the Law of the Lord, the people are continually backsliding; they are worse than animals, who at least know the seasons (8:4–7). What role have Judah’s leaders played in the failures of the people (vv. 8–15)?

3. Jeremiah Grieves Judah’s Deceitful Living (8:18–9:26)

How does Jeremiah’s grief express itself? How does it compare to Paul’s grief in Romans 9:1–5?

Jeremiah gives several examples of Judah’s deceitful living (9:3–9). Which of these examples stands out to you? Do any in particular hit close to home for you?

Twice in this passage (vv. 12–16 and vv. 23–24) Yahweh refers to the need for wisdom. What do we learn about wisdom from these passages?

Read 1 Corinthians 1:18–31. How does Paul apply Jeremiah 9:24 to believers?

Since God wants us to know him for who he truly is, what attributes of Yahweh are emphasized in 9:23–26? How does this list compare with what God reveals about himself in Exodus 34:6–7?

4. Judah Engages in Idolatry and Will Be Sent into Exile (10:1–25)

In the opening section of this passage (10:1–16), a contrast is drawn between idols and Yahweh, the true and living god. How is Yahweh distinguished from the idols of the nations?

Once again Yahweh promises to send Judah into exile for their sin (10:17–22). How does Jeremiah respond (vv. 23–24)? Why do you think he responds in this way?

The distinctive characteristics of God as he is described in the Bible. These include eternality, faithfulness, goodness, graciousness, holiness, immutability, infinitude, justice, love, mercy, omnipotence, omnipresence, omniscience, self-existence, self-sufficiency, sovereignty, and wisdom.

GOD DELIGHTS IN BEING KNOWN FOR WHO HE TRULY IS. God delights in his people knowing him, and he wants to ensure that we know him as he truly is (Jer. 9:24). He wants us to know him as “the L ord , the L ord , a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex. 34:6–7). Despite our rebellion against him, God took on flesh and dwelled among us in the person of Jesus Christ, who was full of grace and truth (John 1:14). Because of what he has done for us by his dying and rising, we can experience the “surpassing worth of knowing Christ Jesus [our] Lord” and the “power of his resurrection” (Phil. 3:8, 10).

GOD GIVES HIS PEOPLE PROPHETS. God repeatedly sent prophets to turn his people back to him (Jer. 7:25). He uses those same prophets today through their written words in Scripture (Rom. 15:4). But in the person of Jesus Christ we have the prophet greater than Moses (Deut. 18:18; Acts 3:22–23), who not only spoke God’s word but obeyed it perfectly for us (Phil. 2:8).

TEMPLE. God created the garden of Eden as his sanctuary to dwell with his people (Gen. 2:4–17). After he brought Israel out of Egypt, he instructed them to build the tabernacle for him to live among his people (Ex. 25:1–9). King Solomon built the temple as a more permanent place for God to dwell with his people in the Promised Land (1 Kings 7–8). These structures pointed forward to the true temple, Jesus Christ (John 1:14; 2:21). All who are united to him by faith are being built into a temple for God’s Spirit to indwell (Eph. 2:19–22; 1 Pet. 2:4–8).

“I WILL BE YOUR GOD, AND YOU SHALL BE MY PEOPLE.” God’s purpose in making a covenant with Israel was to be their God and for them to be his people (Lev. 26:12), but Israel broke that covenant through idolatry and rebellion (Jer. 7:23–26). Because of what Jesus has done for us, God says to believers, “I will be [your] God, and [you] shall be my people” (2 Cor. 6:16). So we await eagerly the new heaven and earth, where God will dwell with his people in all his fullness and we will be his glorified people (Rev. 21:3).

HYPOCRISY AND THE HUMAN HEART. The human heart is so deceitful that we can go through outward motions of worship while living in obvious sin (Isa. 1:10–20; Jer. 7:1–26; Mark 7:1–13). But true worship involves both proper heart orientation and outward expression of devotion to the Lord. We may fool others by our outward behavior, but we never fool God, who sees the heart (1 Sam. 16:7).

GOD’S CHARACTER. God reveals himself as one who is full of mercy and grace, yet who will execute justice to punish the guilty (Ex. 34:6–7; Jer. 9:24). But how can God extend mercy to the guilty without compromising his justice? The answer is the cross: Jesus is our sinless substitute who experienced the punishment we deserve for our sins, so we receive God’s mercy through being united to Christ by faith (Rom. 3:25–26).

Take time to reflect on the implications of Jeremiah 7:1–10:25 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Make notes below on the personal implications for your walk with the Lord of the (1) Gospel Glimpses , (2) Whole-Bible Connections , (3) Theological Soundings , and (4) this passage as a whole.

Jeremiah 7:1–10:25

Take a moment now to ask for the Lord’s blessing and help as you continue in this study of Jeremiah. And take a moment also to look back through this unit of study, to reflect on some key things that the Lord may be teaching you—and perhaps to highlight and underline these things to review again in the future.

After two sections focusing on Israel’s covenant adultery (Jer. 2:1–6:30) and idolatrous false worship (7:1–10:25), Jeremiah 11:1–20:18 narrates the prophet’s struggles with both God and Judah. Because of the opposition he must endure (11:1–12:17), Jeremiah feels betrayed by God (13:1–15:21). Despite the Lord’s renewing Jeremiah (16:1–17:18), the prophet continues to feel the weight of constant opposition (17:19–18:23). Nevertheless, Jeremiah perseveres amid his suffering, despite questioning his calling (19:1–20:18).

Jeremiah 11:1–20:18 vividly portrays the struggle to remain faithful to God’s call amid repeated opposition.

Read through the complete passage for this study, Jeremiah 11:1–20:18. Then review the questions below concerning this section of Jeremiah and write your notes on them. (For further background, see the ESV Study Bible , pages 1395–1411; available online at www.esvbible.org.)

1. Jeremiah Surprised by Opposition (11:1–12:17)

In 11:1–17 Jeremiah highlights Israel’s repeated covenant breaking. What covenant promises does he mention in verses 1–13? Why did Israel repeatedly fail?

Because of Israel’s unfaithfulness, God instructs Jeremiah not to pray for them. How does Jeremiah respond to this unusual command (11:18–12:4)? What is God’s response (12:5–13)?

2. Jeremiah Feels Betrayed by God (13:1–15:21)

Jeremiah uses two parables to portray Judah as a ruined (13:1–11) and drunken (vv. 12–14) nation. As a result Yahweh will send them into exile (vv. 15–27). The people fail to realize that the drought in the land is a foretaste of coming judgment (14:1–6). This prompts Jeremiah to pray for the people; in what does he ground his prayers (14:7–10, 19–22)?

Yahweh reiterates his command not to pray for the people because of their sin, and condemns the false prophets who are claiming to speak for Yahweh by promising peace (14:11–18). The Lord says that Judah’s condition is so bad that he would not even listen to Moses and Samuel if they were to intercede; instead God will send “four kinds of destroyers” (15:1–9). Jeremiah then complains about the difficulties he is facing (15:10–14). What is Jeremiah’s complaint, and how does Yahweh respond (15:15–21)?

3. Jeremiah Renewed by God (16:1–17:18)

Jeremiah responds positively to God’s rebuke and continues his ministry. He preaches about the terrible times awaiting Judah (16:1–13), but then announces that judgment will not be the final word (vv. 14–21). What will this promised restoration look like? What light does Matthew 4:18–22 shed on the promise to send “many fishers” (Jer. 16:16)?

Jeremiah 17:1–13 draws a sharp contrast between those who trust in humanity and those who trust in the Lord.

What does this passage (17:1–13) tell us about the human heart? How does this compare to what Jesus says about the heart in Mark 7:14–23?

4. Jeremiah Burdened by Opposition (17:19–18:23)

Jeremiah remains faithful to his calling, but Judah remains “faithful” in its opposition to him! After condemning Judah’s repeated breaking of the Sabbath (17:19–27), Yahweh sends Jeremiah to the potter’s house for an object lesson (18:1–17). What is the main point of this object lesson, and how is it applied? How does Paul use similar imagery in Romans 9:14–24?

5. Jeremiah Endures Suffering and Questions His Calling (19:1–20:18)

After yet another visual parable (breaking a flask) symbolizing the destruction of Judah (19:1–13), Pashhur the priest beats Jeremiah and puts him in stocks (20:1–2). In response, Jeremiah reiterates Yahweh’s impending judgment on Judah, singling out Pashhur’s death in exile in Babylon (vv. 3–6). How would you characterize Jeremiah’s response to these events (vv. 7–18)? What aspects of God’s character does Jeremiah mention?

A story that uses everyday imagery and activities to communicate a spiritual truth. Jesus often taught in parables (e.g., Matthew 13).

CREATED TO DISPLAY GOD’S GLORY. God intended Judah to “be for me a people, a name, a praise, and a glory, but they would not listen” (Jer. 13:11). Because of their sin, they failed to reflect God’s glory. But the good news of the gospel is that “God, who said, ‘Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6). As we believers see the glory of Christ, we “are being transformed into the same image from one degree of glory to another” (2 Cor. 3:18).

HEART TRANSFORMATION. Because of sin entering the world, the human heart “is deceitful above all things, and desperately sick” (Jer. 17:9). Jesus affirmed this reality when he said, “From within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. All these evil things come from within, and they defile a person” (Mark 7:21–23). But when the Spirit causes us to be born again, God gives us a new heart (Ezek. 36:26; 2 Cor. 3:3). God writes his law on our hearts and causes us to walk in his ways so that we “become obedient from the heart” (Jer. 31:33; Ezek. 36:27; Rom. 6:17).

NEW EXODUS/RETURN FROM EXILE . The exodus from Egypt was the defining act of redemption for Israel. But God promises that Israel’s return from exile would be even greater (Jer. 16:14–15). Although a remnant of the people returned to the land after 70 years of exile (Ezra 1:1–11), it was evident that not all the promises of restoration had come to pass. Through the work of Jesus Christ, God has begun regathering his people (Matt. 4:12–25; Rom. 9:19–33). As the gospel is preached, Jew and Gentile alike are being gathered into a remnant seeking the Lord (Acts 15:12–20).

FISHERS TO GATHER GOD’S PEOPLE. As part of God’s plan to bring his people back from exile, he promises, “I am sending for many fishers” to catch them (Jer. 16:16). To signal that the promised return from exile had finally begun through his life and ministry, Jesus called Peter and his brother Andrew to “Follow me, and I will make you fishers of men” (Matt. 4:19). After his resurrection Jesus sends out all his people to continue this work when he says, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (Matt. 28:19–20).

PRAYER BASED ON GOD’S CHARACTER. Following in the footsteps of Moses (Ex. 33:12–16), Jeremiah prays for God to act on behalf of his people “for your name’s sake” (Jer. 14:9, 21). Daniel begins his lengthy prayer by saying, “O Lord, the great and awesome God, who keeps covenant and steadfast love with those who love him and keep his commandments” (Dan. 9:4). Nehemiah begins his prayer of confession by acknowledging God as the Creator and covenant-making God (Neh. 9:6–8). Since we have nothing in ourselves on which to base our prayers, we must approach the Lord on the basis of his character and commitment to display his glory.

GOD’S SOVEREIGNTY. The parable of the potter and his vessel emphasizes God’s sovereignty, his right to do as he pleases (Jer. 18:1–11). Paul alludes to this passage when he asserts God’s sovereignty to elect some to salvation and to pass over others (Rom. 9:14–23). In our human arrogance we naturally chafe against this, but as Creator, Yahweh “is in the heavens; he does all that he pleases” (Ps. 115:3).

Supreme and independent power and authority. Sovereignty over all things is a distinctive attribute of God (1 Tim. 6:15–16). He directs all things to carry out his purposes (Rom. 8:28–29).

Take time to reflect on the implications of Jeremiah 11:1–20:18 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Make notes below on the personal implications for your walk with the Lord of the (1) Gospel Glimpses , (2) Whole-Bible Connections , (3) Theological Soundings , and (4) this passage as a whole.

Jeremiah 11:1–20:18

Because Yahweh is with Jeremiah “as a dread warrior” (Jer. 20:11), he is able to confront and confound his opponents and their beliefs. God had promised Jeremiah that opponents “will fight against you, but they shall not prevail against you, for I am with you, declares the L ord , to deliver you” (1:19). So it comes as no surprise that Jeremiah goes toe to toe with kings (21:1–23:8), false prophets (23:9–40), the people (24:1–25:38), and false belief (26:1–29:32). Yet through it all, and through all the pressures under which it puts him, Jeremiah remains faithful to proclaim God’s word.

Jeremiah 21:1–29:32 shows us that God keeps his covenant promises by confronting sin and promising restoration to those who trust in the righteous Branch.

Read through Jeremiah 21:1–29:32, which will be the focus of this week’s study. Following this, review the questions below concerning this section of the book of Jeremiah and write your responses. (For further background, see the ESV Study Bible , pages 1411–1425; available online at www.esvbible.org.)

1. Jeremiah Opposes Judah’s Kings (21:1–23:8)

Zedekiah, the last king of Judah (597–586 BC), asks Jeremiah to inquire of Yahweh (perhaps in 588 BC, when he refused to pay tribute to Babylon; 21:1–2). Yahweh warns that he himself will fight against Judah, and those who survive will be taken into exile (20:3–7). Those who stay in the city will die, while those who surrender to the Chaldeans will live (21:8–10). In contrast to King Zedekiah’s behavior, how were the kings of God’s people supposed to behave (21:11–22:10)?

The leaders of God’s people are frequently called shepherds. According to Jeremiah 23:1–2, what were the shepherds in his day doing? Look at Ezekiel 34:1–10 to see what God says about these same shepherds. In John 10:1–18 Jesus describes himself as the Good Shepherd; what does Jesus do, and do differently, that makes him the Good Shepherd?

Yahweh promises to “raise up for David a righteous Branch” to rule over and save God’s people; he will be called “The L ord is our righteousness” (23:5–8). According to 1 Corinthians 1:30, how is this passage fulfilled? Based on Romans 5:12–21, how did that fulfillment take place?

2. Jeremiah Opposes False Prophets (23:9–40)

Prophets were supposed to preach God’s covenant and make accurate predictions (Deut. 13:1–11; 18:15–22). But Jeremiah was forced to contend with false prophets. What does he observe about these false prophets (Jer. 23:9–15)? What is God’s perspective on them (23:16–32)?

3. Jeremiah Opposes the People (24:1–25:38)

In 597 BC King Nebuchadnezzar of Babylon took a second wave of exiles to Babylon, including many of the elite from Judah (King Jeconiah and the prophet Ezekiel among them), and installed Zedekiah as king of Judah. Soon after, God shows Jeremiah a vision of two baskets of figs (Jer. 24:1–10). The basket of bad figs represents the officials of Judah remaining in the land, who will experience God’s judgment. The basket of good figs represents those exiled to Babylon, whom God will one day bring back to the land of Israel. What does God promise to those he will bring back to the land? Where have we seen the language of verse 6 earlier in Jeremiah?

In Jeremiah 24:7 God promises, “I will give them a heart to know that I am the L ord .” What does it mean for God to give someone a new heart? Consult Deuteronomy 30:6 and Ezekiel 36:26–28 to fill out your answer.

In Jeremiah 25 the scene shifts back to 605 BC, when Nebuchadnezzar took his first wave of exiles to Babylon (including Daniel, Shadrach, Meshach, and Abednego; see Dan. 1:1–5). Jeremiah has been preaching his message of repentance and impending judgment, yet Judah has failed to listen (Jer. 25:1–7). According to 25:8–14, what will God do to Babylon? When will this take place? What reason does 2 Chronicles 36:20–21 give for the specific amount of time designated by Jeremiah?

The message of God’s impending judgment continues in Jeremiah 25:15–27. What symbol does God use to portray this judgment? What light does this passage shed on Jesus’ agony in Gethsemane (Matt. 26:36–46)? What was Jesus contemplating as he prayed there?

4. Jeremiah Opposes False Belief (26:1–29:32)

Jeremiah 26 flashes back to 609 BC, after the death of King Josiah and the three-month reign of his son Jehoahaz. The new king is Jehoiakim (609–598), another son of Josiah. Yahweh instructs Jeremiah to stand in the court of the temple and announce Yahweh’s impending judgment if Judah does not repent (Jer. 26:1–6). The leaders threaten to kill Jeremiah (vv. 7–11) but eventually change their mind (vv. 12–24).

Jeremiah 27 flashes forward to the beginning of the reign of Zedekiah in 597 BC. Yahweh commands Jeremiah to illustrate submission to Nebuchadnezzar with yoke bars, warning that Judah will not escape his rule and exile. Several years later (594/593 BC) the false prophet Hananiah responds (ch. 28), claiming that Yahweh will break the yoke of Babylon, return the temple vessels, and bring back the exiles. He symbolizes this by breaking Jeremiah’s yoke bars. Soon afterward Yahweh reassures Jeremiah that Hananiah’s words are not from him, promising that Hananiah will die within the year—which happens just as Yahweh foretold.

In chapter 29, the scene shifts back to 597, when Babylon took the second wave of exiles (including the prophet Ezekiel). Some (e.g., Daniel and his friends) had already been in Babylon for eight years, while others had been there for just a few months. God inspires Jeremiah to write a letter instructing the exiles on how to conduct themselves in Babylon. What instructions does God give the exiles (29:1–9)?

What does Yahweh promise to do for the exiles (29:10–14)?

The quality of being morally right and without sin. One of God’s distinctive attributes. God imputes righteousness to (justifies) sinners who trust in Jesus Christ.

SEEKING THE LORD WHOLEHEARTEDLY . Twice in this section Yahweh speaks of a day when his people will seek him with their whole heart (Jer. 24:6–7; 29:12–14). Both Moses (Deut. 30:6) and Ezekiel (Ezek. 36:26–27) looked forward to a day when God would “circumcise” people’s hearts to seek him. That happens when the Holy Spirit causes a person to be born again (John 3:3–8; Rom. 2:29) and we are changed so that we seek God’s kingdom first (Matt. 6:33). Jesus invites us to “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened” (Matt. 7:7–8).

GOD WORKS FOR THE GOOD OF HIS PEOPLE. Amid the exile, God swears that his plans for his people are for their good (Jer. 24:6–7; 29:10–14). This did not mean a life of prosperity and ease, but that everything God was doing was for their ultimate good. God makes the same promise to us in Romans 8:28, grounding it in what God has done for us in Christ: “Those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Rom. 8:29–30).

A RIGHTEOUS BRANCH. God had promised David that he would raise up one of his descendants to rule over an eternal kingdom (2 Sam. 7:12–16). Yahweh reaffirms that promise when he swears to “raise up for David a righteous Branch” who will rule wisely and justly (Jer. 23:5). His name will be “The L ord is our righteousness” (Jer. 23:6), a promise fulfilled in Jesus Christ, who as a descendant of David (Rom. 1:3) “became to us wisdom from God, righteousness and sanctification and redemption” (1 Cor. 1:30). God “made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Cor. 5:21).

THE CUP OF GOD’S WRATH. God’s righteous wrath toward human rebellion is often portrayed as a cup that will be poured out or drunk (Ps. 75:8; Isa. 51:17–23; Jer. 25:15–27). This is the cup that Jesus contemplates the night before his crucifixion when he prays three times, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will” (Matt. 26:39, 42, 44). On the cross Jesus drank the cup of God’s wrath stored up for his people so that they would not have to drink it themselves (Matt. 27:45–50; Rom. 3:21–26). As a result, “There is therefore now no condemnation for those who are in Christ Jesus” (Rom. 8:1). There will come a day when God will pour out his cup of wrath on all the wicked (Rev. 14:10; 16:19; 17:4; 18:6) who have not turned to Christ.

God’s righteous anger toward sin, as an expression of his holiness

TRUE VERSUS FALSE PROPHECY. Throughout his lifetime Jeremiah had to deal with false prophets claiming to speak in the name of the Lord (e.g., Jer. 23:9–40; 28:1–17; 29:15–32). Moses warned that a prophet’s words must be tested by their fidelity to what the Lord has already revealed and by whether or not what they prophesy comes to pass (Deut. 18:21–22). As believers, we have the words of true prophets confirmed in Scripture itself (1 Pet. 1:10–12).

THE WORD OF THE LORD. In contrast to the empty words of false prophets, God’s words are like a fire and a hammer that smashes rock (Jer. 23:29). Yahweh says that his word “shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it” (Isa. 55:11). Elsewhere the word of the Lord is described as “sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Heb. 4:12). What a privilege it is for us to have this word of the Lord in written form to read, study, memorize, and apply!

Take time to reflect on the implications of Jeremiah 21:1–29:32 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Make notes below on the personal implications for your walk with the Lord of the (1) Gospel Glimpses , (2) Whole-Bible Connections , (3) Theological Soundings , and (4) this passage as a whole.

Jeremiah 21:1–29:32

Restoration and redemption—minor chords in Jeremiah’s symphony to this point—come to the forefront in chapters 30–33. Sometimes referred to as the Book of Comfort, this section of Jeremiah makes clear that judgment will not be the final word. God will restore the nation (Jer. 30:1–24), make a new covenant with Israel (31:1–40), bring Israel back to the Promised Land (32:1–44), and fulfill the promises of his covenant with David (33:1–26).

In Jeremiah 30–33 God comforts his people by promising to deal with their sin once for all and to renew creation through a Davidic king who will institute a new covenant.

Read through the complete passage for this study, Jeremiah 30:1–33:26. Then review the questions below concerning this central section of the book and write your notes on them. (For further background, see the ESV Study Bible , pages 1426–1436; available online at www.esvbible.org.)

1. God Will Restore the Nation (30:1–24)

This chapter serves as an introduction to the entire section (Jer. 30:1–33:26). In the opening passage (30:1–11), what does God promise to do for his people?

Yahweh promises his people that “All who devour you shall be devoured . . . those who plunder you shall be plundered, and all who prey on you I will make a prey” (Jer. 30:16); “I will multiply them, and they shall not be few; I will make them honored, and they shall not be small” (v. 19). Compare this with the language of his promise to Abraham in Genesis 12:1–3. What do these similarities tell us about what God promises to do here in Jeremiah 30?

2. God Will Make a New Covenant with Israel (31:1–40)

Yahweh promises to restore his people (Jer. 31:1–6) and calls them to rejoice at the news (vv. 7–9). He warns the nations of what he is about to do for his people (vv. 10–14). Exiled Judah is personified as Rachel (Jacob’s favorite wife; Gen. 29:30) weeping at the exile of God’s people (Jer. 31:15), but Yahweh reassures her that the promise of comfort is real and the people will return to the land (vv. 16–26). God will “sow” his people in the land, “build” them, and “plant” them there (vv. 27–28). What does the proverb in verse 29 mean? What is its significance?

Jeremiah 31:31–34 describes the new covenant God promises to make with his people. What are the various elements of this new covenant?

In what ways will the new covenant be different from the old one?

Celebrating Passover on the night before his crucifixion, Jesus said, “This cup that is poured out for you is the new covenant in my blood” (Luke 22:20). What light does Luke 22:14–23 shed on the new covenant promised in Jeremiah 31:34? What additional insight does 2 Corinthians 3:1–18 add to our understanding of this new covenant?

3. God Will Bring Israel Back to the Promised Land (32:1–44)

By 588–587 BC, Nebuchadnezzar had laid siege to Jerusalem (32:1–2). While Jeremiah is under arrest by order of King Zedekiah, God commands the prophet to buy a field as a sign that “Houses and fields and vineyards shall again be bought in this land” (vv. 2–15). What is Jeremiah’s response to God’s command (vv. 16–25)?

Yahweh assures Jeremiah that nothing is too difficult for him (32:26–35). Although the expression “new covenant” is not used, it is described in verses 36–44. What else do we learn in these verses about this new covenant, beyond what we learned in 31:31–34?

God promises to “give them one heart and one way, that they may fear me forever, for their own good and the good of their children after them” (32:39). What does this mean in light of passages like Deuteronomy 6:4–9, Psalm 86:8–13, Ezekiel 11:19–20, and Matthew 22:34–40?

4. God Will Honor the Davidic Covenant (33:1–26)

Although judgment will indeed come (Jer. 33:1–5), restoration is also certain (vv. 6–13). This restoration will be in fulfillment of God’s covenant promises to David (vv. 14–26). In 2 Samuel 7:12–16 God had promised that David’s descendant would rule over an eternal kingdom. In Jeremiah 23:5–6 this descendant of David is called a “righteous Branch,” whose name will be “The L ord is our righteousness.” Here in 33:15–16, the righteous Branch is mentioned, but this time it is the redeemed people of God who are called “The L ord is our righteousness.” What does this tell us about the relationship between the promised king and his redeemed people? (Hint: see 2 Cor. 5:21.)

What does it mean that David and the priests will never lack a man to fill their roles (Jer. 33:17–26)? Look at Romans 1:1–5; 12:1–2; and 1 Peter 2:9–10 for help if necessary.

The annual festival that commemorated God’s final plague upon the Egyptians, resulting in Israel’s release from Egypt.

FORGIVENESS OF SIN. In announcing the new covenant, God promises, “I will forgive their iniquity, and I will remember their sin no more” (Jer. 31:34). Although God appointed the sacrificial system to deal with Israel’s sin, “It is impossible for the blood of bulls and goats to take away sins” (Heb. 10:4). These sacrifices pointed forward to the one who would offer himself as a sacrifice for sin (Isa. 53:10; Gal. 1:4). Through his death on the cross, Jesus paid the price for the sins of his people once and for all (Heb. 9:24–28). All who turn from their sin and trust in Jesus Christ experience God’s forgiveness (Acts 2:38).

GOD’S LAW WRITTEN ON OUR HEARTS. Not only does the new covenant hold the promise of forgiveness of sins; God also promises to write his law on the hearts of his people (Jer. 31:33). That is exactly what God has done through his Spirit for those who believe in Christ (Rom. 2:29; 2 Cor. 3:1–3). By his Spirit dwelling inside us, God is the one “who works in you, both to will and to work for his good pleasure” (Phil. 2:13). The Holy Spirit produces his fruit in our lives: “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control,” and “against such things there is no law” (Gal. 5:22–23).

GOD’S COVENANT WITH DAVID. Despite Israel and Judah’s persistent disobedience, God remains committed to fulfill his promise to David (Jer. 33:14–26). Thus when Matthew introduces the genealogy of Jesus, he identifies him as “the son of David, the son of Abraham” (Matt. 1:1). People in need repeatedly call Jesus “Son of David” when asking him to heal them (Matt. 9:27; 15:22; 20:30–31). Peter makes clear that the promises made to David find their fulfillment in Jesus Christ (Acts 2:22–36). As the “Root of David,” Jesus Christ is the one who, in the words and imagery of Revelation, “has conquered, so that he can open the scroll and its seven seals” (Rev. 5:5; 22:16).

RACHEL WEEPING FOR HER CHILDREN. Judah is so despondent at her devastation that she cannot even believe the promises of restoration (Jer. 31:15). Yahweh reassures her that despite her grief he will forgive and restore her (vv. 16–40). Matthew picks up this language to describe the grief of those in Bethlehem when Herod massacred their children in his efforts to kill the Christ child (Matt. 2:16–18). Yet, amid such tragic grief, God was working out his purposes to end his people’s spiritual exile, and that of Gentiles too, through Jesus Christ.

IMPUTATION. God promises to raise up a righteous Branch as a king to rule over his people; that king will be called “The L ord is our righteousness” (Jer. 23:5–6). That promise is repeated in 33:14–16, but this time the name “The L ord is our righteousness” is given to the redeemed city of Jerusalem. The righteous Branch gives his righteousness to his redeemed people. In the same way, Jesus Christ gives his own righteousness to his people, that is, to believers. This is simply another way of saying that “For our sake he [God] made him [Christ] to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Cor. 5:21).

YAHWEH AS CREATOR. The Bible makes clear that Yahweh is the Creator and sustainer of everything (Genesis 1–2). The Lord reminds his people of this fact to engender confidence that he will fulfill his promises (Jer. 31:35–37; 33:20–26). Isaiah 54:10 captures this reality well: “‘The mountains may depart and the hills be removed, but my steadfast love shall not depart from you, and my covenant of peace shall not be removed,’ says the L ord , who has compassion on you.” We can trust God to fulfill his promises to us, because he is the faithful Creator.

To attribute something to someone or credit it to his or her account. Often refers to God’s crediting to every believer the righteousness of Jesus Christ.

Take time to reflect on the implications of Jeremiah 30:1–33:26 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Make notes below on the personal implications for your walk with the Lord of the (1) Gospel Glimpses , (2) Whole-Bible Connections , (3) Theological Soundings , and (4) this passage as a whole.

Jeremiah 30:1–33:26

Having stirred the hope of his readers that God will one day establish a new covenant through a Davidic king (Jer. 30:24–33:26), Jeremiah now turns to the impending judgment on Judah (34:1–45:5). This first section (34:1–39:18) recounts the final days of the southern kingdom of Judah and its destruction by Babylon in 586 BC. God contrasts his faithfulness with Judah’s unfaithfulness (34:1–35:19), demonstrated in Judah’s rejection of God’s word (36:1–32). Instead of leading to repentance, King Zedekiah’s desperation leads him to imprison Jeremiah (37:1–38:18). When at last Jerusalem is destroyed (39:1–10), Jeremiah is released (39:11–18).

Jeremiah 34:1–39:18 makes clear that God is faithful to judge his people when they persistently reject his word.

Read the entire text for this week’s study, Jeremiah 34:1–39:18. Then review the following questions concerning this section of Jeremiah and write your notes on them. (For further background, see the ESV Study Bible , pages 1436–1444; available online at www.esvbible.org.)

1. God’s Faithfulness and Judah’s Infidelity (34:1–35:19)

As Jeremiah 34 opens, the Babylonian invasion of Judah is in full force, with only a few cities left unconquered (587 BC). God sends the prophet to warn King Zedekiah that he will not escape from the Babylonians; although he will not die by the sword, he will be taken captive to Babylon (34:1–7). How do King Zedekiah and the people of Judah respond to this message (34:8–16)? (For further background, see Ex. 21:2 and Deut. 15:12.) What is God’s response when Judah returns to its old ways (34:17–22)?

As an expression of the covenant Judah made with God, the leaders cut a calf in half and walked between the two parts (34:18). What does this symbolic act mean? Compare this event to Genesis 15:9–20. What is the significance of the fact that in Genesis 15:9–20 only God walks between the animal pieces?

In Jeremiah 35 the scene shifts back to the reign of King Jehoiakim (609–598 BC). The prophet is sent to bring the Rechabites, a nomadic tribe descended from the Kenites (Judg. 4:11; 1 Sam. 15:6; 1 Chron. 2:55), to the house of the Lord. During the reign of King Jehu of Israel (841–814/813 BC), Jehonadab (also spelled Jonadab) the son of Rechab helped purge the northern kingdom of Israel of wicked King Ahab’s descendants (2 Kings 10:15–17). When Jeremiah offers the Rechabites wine, why do they refuse to drink it? (Consider their response in light of Num. 6:1–4.)

What lesson does Yahweh teach based on the Rechabites’ obedience to their ancestor Jonadab? What does he promise the Rechabites in light of their obedience?

2. Judah Rejects God’s Word (36:1–32)

To demonstrate Judah’s disregard for the word of the Lord, Jeremiah recounts an event from 605 BC, during the reign of Jehoiakim. God instructs Jeremiah to have his scribe, Baruch, write down his prophecies and read them to the people in the hope that they will repent (Jer. 36:1–8). How do the people and the officials respond to the reading of God’s word (vv. 9–19)?

When the scroll containing God’s words through Jeremiah is read to the king, what is his shocking response (vv. 20–26)? What does God promise to do to Jehoiakim for his disregard for God’s word?

Although we might not tear out pages from our Bibles, what are some ways we show a dismissive attitude toward God’s Word?

3. Judah’s Last Days (37:1–39:18)

In Jeremiah 37–39 the prophet is finally ready to recount the events surrounding the destruction of Jerusalem in 586 BC. When the Babylonians withdraw from Jerusalem to engage the Egyptian army (588 BC), Jeremiah warns King Zedekiah that Babylon will return to destroy Jerusalem (37:1–10). During this reprieve Jeremiah leaves Jerusalem for his hometown but is arrested as a deserter (37:11–21). He is thrown into a cistern and left to die (38:1–6), but Ebed-melech (whose name means “servant of the king”) rescues him and moves him to the court of the guard (38:7–13). Despite a final warning from Jeremiah (38:14–28), Jerusalem is destroyed and King Zedekiah is captured (39:1–10). Jeremiah is vindicated and given the choice of either going into exile or remaining in the land (39:11–18). In what ways is Jeremiah’s experience similar to that of Joseph (Genesis 37–50) and Daniel (Dan. 6:1–28)?

Compare this pattern with Jesus’ experience in Matthew 26–28. How do individuals like Joseph, Daniel, and Jeremiah point forward to Christ?

How is Jeremiah’s vindication a fulfillment of God’s promises to him in 1:18–19?

GENUINE REPENTANCE . When faced with impending disaster, the people of Judah “repented” of their sin (Jer. 34:8–10). But once the danger of judgment appeared to be past, the people returned to their old ways (vv. 11–16). The opening words of Jesus’ public ministry were, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel” (Mark 1:15). But as Martin Luther rightly noted, “The entire life of believers is to be one of repentance.” Genuine repentance is rooted in godly sorrow that grieves over offending a holy God (2 Cor. 7:5–13). It is a gift that God gives (2 Tim. 2:25), yet at the same time it is something we are responsible to practice (Rom. 2:4).

A complete change of heart and mind regarding one’s overall attitude toward God or one’s individual actions. True regeneration and conversion is always accompanied by repentance.

A RIGHTEOUS SUFFERER VINDICATED. As a proclaimer of God’s word, Jeremiah was unjustly persecuted and thrown into a pit, yet eventually he was vindicated. His experience was part of a pattern in redemptive history of righteous sufferers, including people like Joseph before him (Genesis 37–50) and Daniel after him (Dan. 6:1–28). This pattern of a righteous man suffering, being thrown into a pit or something equivalent, and eventually being vindicated culminates in Jesus Christ. He was the embodiment of righteousness (1 Cor. 1:30), yet he suffered the greatest act of injustice in history (Matt. 27:32–54). He was put into the grave (Matt. 27:57–61) yet rose triumphant three days later (Matt. 28:1–10).

COVENANT. As part of their covenant with the Lord, the leaders of Judah cut a calf in half and walked between the parts (Jer. 34:18). By doing so they were in effect saying, “May we become like this animal [i.e., “May we die”] if we fail to keep this covenant.” The Lord used this same symbolic act when he made his covenant with Abraham in Genesis 15. God promised him descendants more numerous than the stars of the sky, and Abraham believed him (Gen. 15:1–6). In the covenant ceremony that followed, only the Lord walked between the pieces (Gen. 15:7–20). By doing so God took full responsibility for fulfilling the obligations of his covenant with Abraham. He did so by taking on flesh to become the promised descendant of Abraham, who inherits the blessings promised to Abraham (Gal. 3:6–5:1). Everything that God requires for his fulfillment of his covenant, he has provided through the faithfulness of his Son, Jesus.

GOD BLESSES FAITHFULNESS. God draws a lesson on faithfulness for his people from the obedience of the Rechabites to their father Jonadab (Jer. 35:1–19). As the one who revealed himself as “merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex. 34:6), God blesses the faithfulness of his people (Gen. 22:15–18; Num. 12:7; Neh. 9:8; Heb. 3:5; Rev. 2:10). According to Jesus, faithfulness in small things is the foundation of faithfulness in bigger things (Luke 16:10–12). Jesus promises that God will reward his faithful servants on the last day (Matt. 24:45–25:46). Our faithfulness to God is rooted in the fact that Jesus Christ was “faithful over God’s house as a son” (Heb. 3:6), thus opening the door to our exercise of a faith that saves; faithfulness is also mentioned as one of the fruits of the Holy Spirit’s work in our lives (Gal. 5:22–23).

THE WORD OF GOD ENDURES FOREVER . King Jehoiakim thought he could disregard God’s word by simply cutting it up and tossing it into the fire (Jer. 36:20–26). He learned the hard way that “The grass withers, the flower fades, but the word of our God will stand forever” (Isa. 40:8). The psalmist strikes a similar note when he writes, “Forever, O L ord , your word is firmly fixed in the heavens” (Ps. 119:89). According to Jesus, “Until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished” (Matt. 5:18). Jesus says something similar regarding his own words: “Heaven and earth will pass away, but my words will not pass away” (Matt. 24:35). Not only were heaven and earth created by the word of God, but the new heavens and new earth will also be brought into existence by God’s word (2 Pet. 3:6–7).

Take time to reflect on the implications of Jeremiah 34:1–39:18 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Make notes below on the personal implications for your walk with the Lord of the (1) Gospel Glimpses , (2) Whole-Bible Connections , (3) Theological Soundings , and (4) this passage as a whole.

Jeremiah 34:1–39:18

Jeremiah 40–45 recounts the aftermath of the destruction of Jerusalem in 586 BC. While most residents were taken to exile in Babylon, some (mostly the poorest of the people) were left behind to scratch out an existence as best they could. Rather than submit to their Babylonian rulers, however, those who remained in Judah rebelled (Jer. 40:1–41:18). As their rebellion leads them to seek refuge in Egypt, God makes it clear that the people are rebelling ultimately against him (42:1–45:5).

Jeremiah 40–45 shows us that a heart of rebellion can survive even catastrophic consequences and will eventually resurface, unless God’s grace overcomes it.

Read through the complete text for this study, Jeremiah 40:1–45:5. Then review the questions below concerning this section of Jeremiah and write your notes on them. (For further background, see the ESV Study Bible , pages 1444–1451; available online at www.esvbible.org.)

1. Judah’s Futile Rebellion against Babylon (40:1–41:18)

Despite Nebuchadnezzar’s command that Jeremiah be treated kindly (Jer. 39:11–12), the prophet is apparently caught up with the exiles taken in chains to Ramah (a small town five miles north of Jerusalem) on their way to Babylon (40:1–6). What choice does the captain of the guard give Jeremiah, and why is he given this choice? What does Jeremiah decide to do?

The Babylonians appoint Gedaliah as governor of those remaining in the land. What instructions does Gedaliah give to the people (40:7–12)? What is the significance of gathering wine, summer fruit, and oil?

What concerns does Johanan raise to Gedaliah (40:13–16)? How does Gedaliah respond?

Johanan’s worst fears are realized when Ishmael and his men assassinate Gedaliah, his attendants, and the Babylonian soldiers with him (41:1–3). After disposing of the bodies, Ishmael takes the remaining people at Mizpah captive and sets out toward Ammon (41:4–10). How does Johanan respond (41:11–18)? What do the people fear will happen to them?

2. Judah’s Futile Rebellion against God (42:1–45:5)

At this point Jeremiah reappears in the narrative, apparently caught up in the group of people captured by Ishmael and rescued by Johanan. What does Johanan ask Jeremiah to do (42:1–6)? How do the people promise to respond to Jeremiah’s instruction?

Ten days later Jeremiah summons the people to hear the word of the Lord. What is God’s message (42:7–21)? What promises and warnings does he give?

Despite their earlier promise to “obey the voice of the L ord our God . . . that it may be well with us” (42:6), the people disregard the word of the Lord and head for Egypt (43:1–7). When they arrive at the city of Tahpanhes, God once again speaks to the people (43:8–13). What is his message?

Sometime later the Lord speaks to all the Judean exiles living in Egypt (44:1–14). What practices of these exiles does God condemn? What reminders does he give? What will be the fate of those who remain in Egypt?

How do the people respond to God’s message through Jeremiah? What do the people resolve to continue to do?

What does this section (44:1–30) teach us about the nature and effects of idolatry? How have you seen these effects in your own life?

GOD IS WITH US TO SAVE US. God promises those left behind in the land that if they remain in Judah, “I am with you, to save you and to deliver you” (42:11). This promise is a picture of what God has done for us in Jesus Christ. The angel told Joseph that his soon-to-be-wife Mary “ will bear a son, and you shall call his name Jesus, for he will save his people from their sins” (Matt. 1:21). Matthew explains that Jesus’ birth fulfills the promises of Isaiah 7:14: “‘Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel’ (which means, God with us)” (Matt. 1:23). Through his death and resurrection Jesus has already saved us from our sins, and he is with us “always, to the end of the age” (Matt. 28:20) as we proclaim the good news concerning him to the ends of the earth.

GOD SHOWS ABUNDANT MERCY. The people plead for mercy from the Lord (Jer. 42:2), knowing it is their only hope. Our only hope as sinners is the cry of the tax collector, who prayed, “ God, be merciful to me, a sinner ” (Luke 18:13). Thankfully, God has revealed himself as “ The L ord , the L ord , a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex. 34:6). Because God is rich in mercy, “even when we were dead in our trespasses, [God] made us alive together with Christ—by grace you have been saved—and raised us up with him and seated us with him in the heavenly places in Christ Jesus” (Eph. 2:4–6). Because we have Jesus as our great high priest, we can with confidence “draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Heb. 4:16).

Compassion and kindness toward someone experiencing hardship, sometimes even when such suffering results from the person’s own sin or foolishness. God displays mercy toward his people, and they, in turn, are called to display mercy toward others (Luke 6:36).

GOD’S SERVANT. In announcing his future judgment on Egypt, God refers to Nebuchadnezzar as “my servant” (Jer. 43:10). Throughout redemptive history God designates as his “servant” key figures in his unfolding plan, including Abraham (Gen. 26:4), Moses (Ex. 14:31; Num. 12:7), Joshua (Josh. 24:29), David (Ps. 18:1; Ezek. 34:23–24; 37:24–25), and the suffering servant (Isa. 52:13–53:12). Each of these servants in some fashion points forward to the ultimate servant, Jesus Christ, who “emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (Phil. 2:7–8).

FLEEING FROM GOD. When confronted with a clear word from God to remain in the land, the Jews remaining in the land chose to disobey and flee from God instead ( Jer. 43:1–7). They were like the prophet Jonah before them, who, when commanded to “ Arise, go to Nineveh, that great city, and call out against it, for their evil has come up before me,” instead “rose to flee to Tarshish from the presence of the L ord ” (Jonah 1:2–3). As Jonah learned, however, it is impossible to flee from the presence of the Lord. David affirms this in Psalm 139:7 when he asks, “Where shall I go from your Spirit? Or where shall I flee from your presence?” God made this same point to Jeremiah when he confronted the false prophets of his day: “Can a man hide himself in secret places so that I cannot see him? declares the L ord . Do I not fill heaven and earth? declares the L ord ” (Jer. 23:24). Fleeing from the omnipresent one who fills heaven and earth is an exercise in futility.

An attribute of God that describes his presence in all places at all times.

GOD RELENTS. To reassure the people that God intends to “build you up and not pull you down . . . [to] plant you, and not pluck you up” (compare Jer. 1:10), the Lord says, “I relent of the disaster I did to you” (42:10). God had repeatedly called his people to repent, promising that if they did so he would relent from bringing judgment, yet they refused. Here in 42:10 God indicates he is finished pouring out his judgment on Jerusalem, and expresses his sorrow that his people’s sins have led to judgment.

GOD’S NAME . When the exiles living in Egypt resolve to continue in their idolatry, God says, “Behold, I have sworn by my great name, says the L ord , that my name shall no more be invoked by the mouth of any man of Judah in all the land of Egypt” (44:26). God’s name is more than a moniker or label; it reveals who he truly is. When Moses asks God to show him his glory, God responds by passing before him and proclaiming “the name of the L ord.” . . . “The L ord , the L ord , a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness’” (Ex. 34:5–6). The name “L ord” is inseparably tied to God’s redeeming his people and establishing a covenant with them (Ex. 3:13–15).

GOD’S WORD MUST TRUMP OUR CIRCUMSTANCES. God’s people must constantly consider what they are allowing to define their reality: God’s word, or their circumstances? Despite God’s clear message to stay in the land and his promise of blessing if they did so, the people could not get past their fear of the king of Babylon (Jer. 42:1–43:7). As the one who spoke all things into existence (Genesis 1), God is the one who defines what is truly real and what is not.

Take time to reflect on the implications of Jeremiah 40:1–45:5 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Make notes below on the personal implications for your walk with the Lord of the (1) Gospel Glimpses , (2) Whole-Bible Connections , (3) Theological Soundings , and (4) this passage as a whole.

Jeremiah 40:1–45:5

When God called Jeremiah to be a prophet, he said, “I have set you this day over nations and over kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant” (Jer. 1:10). To this point in Jeremiah the focus has been on God’s bringing judgment on his idolatrous people while still promising future redemption through a descendant of David who would establish a new covenant. In Jeremiah 46–51, the focus shifts to God’s promising judgment on the nations surrounding Judah. The Lord is making it clear that he is not merely the God of Judah, but the God of the nations as well.

In Jeremiah 46–51, God displays his sovereignty by vowing to judge the nations while also promising to redeem a remnant from among them.

Read through the complete passage for this study, Jeremiah 46:1–51:64. Then review the questions below and record your notes and reflections on this section of Jeremiah’s prophecy. (For further background, see the ESV Study Bible , pages 1451–1472; available online at www.esvbible.org.)

1. God Will Judge Egypt (46:1–28)

The people who remained in Judah decided to flee to Egypt after Gedaliah, the Babylonian-appointed governor, was murdered. God had warned the people through Jeremiah not to seek refuge in Egypt, and here in Jeremiah 46:1–28 his reason becomes clear: just as he brought judgment on Judah, he will judge Egypt as well. The first taste of this came in 605 BC, when Nebuchadnezzar defeated Pharaoh Neco on the banks of the Euphrates (46:1–12). What imagery is used to portray Babylon and Egypt? What specific reason does God give for judging Egypt?

Judgment on Egypt will not be limited to the banks of the Euphrates; it will come to the land of Egypt as well (46:13–28). In addition to Pharaoh and the people of Egypt, who else is the target of God’s judgment? How is this similar to what God did in the exodus? (Hint: look at Ex. 12:12.) What distinction does God make between his people and the Egyptians (46:27–28)?

2. God Will Judge the Philistines (47:1–7)

The Philistines were a thorn in Israel’s side from her earliest days. What were some prior conflicts between Israel and the Philistines (Judg. 13:1–7; 1 Sam. 17:1–58)? What does God promise to do to the Philistines (Jer. 47:1–7)? Who/what will be his instrument?

3. God Will Judge Moab (48:1–47)

The Moabites were descendants of Lot through one of his daughters (Gen. 19:30–38). They opposed Israel in the wilderness (Numbers 22–24), and God specifically prohibited them from ever entering his assembly (Deut. 23:3). According to Jeremiah 48:1–10, in what did Moab trust for their security?

Worship of Chemosh, the chief god of the Moabites, involved human sacrifice (2 Kings 3:27). What does God promise to do to the Moabites and Chemosh (Jer. 48:11–20)? Is there any hope for the Moabites? If so, what and when? (Hint: look at 48:47.)

4. God Will Judge Many Nations (49:1–39)

In Jeremiah 49 God announces judgment on a series of nations: Ammon (49:1–6), Edom (vv. 7–22), Damascus (vv. 23–27), Kedar and Hazor (vv. 28–33), and Elam (vv. 34–39). Using the study notes in the ESV Study Bible (or other resources you may have) , write down any interesting things you learn about these various peoples.

Which of these peoples does God promise to restore? What does this promise of restoration for Gentile peoples tell us about the character of God and his plan for this world?

5. God Will Judge Babylon (50:1–51:64)

Even though Babylon was God’s instrument of judgment on Judah, the Lord makes it clear that Babylon will also be judged. What specific reasons does God give for judging Babylon? (see especially 50:2, 17–18, 29–38; 51:24–26, 47, 52–53).

When judgment is discussed, salvation is also often promised. What will happen to the people of Israel and Judah when God brings judgment on Babylon (see 50:4–10, 17–20)? How and when will this happen?

SALVATION THROUGH JUDGMENT. Throughout Jeremiah, God has promised not merely judgment but also salvation for his people. Judah’s salvation would come, but only through judgment. This is how God always brings salvation. As Christians, the judgment we deserve for our sinful rebellion against a holy God has been experienced by Jesus on the cross (Matt. 27:32–54; Rom. 3:21–26). Three days later he rose from the dead, defeating sin, death, and the Devil (Matt. 28:1–20; Col. 2:13–15). By faith we are united to Christ, sharing in his death and resurrection to new life (Rom. 6:1–11). Our salvation has come through his judgment.

FULL PARDON OF SIN. The Old Testament sacrificial system was never designed to take away sin once and for all, but rather to point forward to the one who would do so (Heb. 9:1–28). Echoing the promise of the new covenant (Jer. 31:31–34), God promises the remnant that iniquity will no longer be found among them, because of the everlasting covenant he will establish (50:4–5, 20). As believers, we have already experienced the complete forgiveness of our sins, because Jesus “has appeared once for all at the end of the ages to put away sin by the sacrifice of himself” (Heb. 9:26). When Jesus cried out from the cross, “It is finished” (John 19:30), he was declaring that he had successfully accomplished the salvation of his people, including complete and final pardon of our sin.

A quality possessed by something or someone set apart for purposes defined by God and involving some form of purity. When applied to God himself, the word refers to his utter perfection and complete transcendence over creation. God’s people are called to imitate his holiness (Lev. 19:2), which means seeing themselves as set apart from sin and reserved for obedience and service to him.

SALVATION OF THE GENTILES. Judgment is not God’s only message for the nations; several times in Jeremiah 46–51 he promises restoration as well. From the beginning, God’s plan of salvation included the Gentiles. He promised Abraham that “in you all the families of the earth shall be blessed” (Gen. 12:3). As the promised descendant of Abraham, Jesus Christ is the fulfillment of this promise. Through faith in him, both Jews and Gentiles inherit the blessing promised to Abraham and are filled with God’s Spirit (Gal. 3:6–29). This is the good news we are called to proclaim to all the nations (Matt. 28:18–20; Acts 1:8). We do this in anticipation of the day when there will be “a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, ‘Salvation belongs to our God who sits on the throne, and to the Lamb!’” (Rev. 7:9–10).

GOD’S JUDGMENT ON BABYLON. Later biblical authors saw in God’s promise of judgment on Babylon (described in Jeremiah 50–51) a picture of God’s final judgment on all his enemies. Already in Isaiah 13:1–22, the description of Babylon and its king transcends the earthly kingdom of the Chaldeans and represents all the kingdoms of this world in rebellion against God. The apostle John picks up this language in Revelation to personify the coalition of Satan and the kingdoms of this world who actively oppose Christ and his kingdom. Babylon is the “mother of prostitutes and of earth’s abominations” (Rev. 17:5), who “made all nations drink the wine of the passion of her sexual immorality” (Rev. 14:8). She is the great prostitute, “drunk with the blood of the saints, the blood of the martyrs of Jesus” (Rev. 17:6). When describing Babylon’s ultimate destruction, John echoes the language of Jeremiah 50–51 at several points (Rev. 18:1–24), culminating in a call to “Rejoice over her, O heaven, and you saints and apostles and prophets, for God has given judgment for you against her!” (Rev. 18:20).

Rhetorical device attributing human characteristics to nonhuman things such as animals, plants, or objects. An example is Isaiah 55:12: “The mountains and the hills before you shall break forth into singing, and all the trees of the field shall clap their hands.”

THE DAY OF THE LORD. Jeremiah 46:10 is one of several places in this section connecting God’s judgment on various nations to the day of the Lord: “That day is the day of the Lord G od of hosts, a day of vengeance, to avenge himself on his foes.” Throughout the Bible the day of the Lord is the appointed time when God will bring about judgment on his enemies and salvation for his people (Joel 2:28–3:3). Often the day of the Lord is described in a way that both refers to the impending judgment on a specific city, nation, or people and anticipates the final judgment that will come on all creation at the end of human history (Zeph. 1:2–18). The New Testament describes both the crucifixion of Jesus (Matt. 27:45–54) and the day of Pentecost (Acts 2:1–41) with the imagery of the day of the Lord.

GOD AS CREATOR AND JUDGE . In announcing judgment on Babylon, God reminds us that his authority to judge is rooted in his identity as “he who made the earth by his power, who established the world by his wisdom, and by his understanding stretched out the heavens” (Jer. 51:15; compare 10:12–16). Similar language is found in Psalm 135:7, linked to God’s judgment on Egypt and the nations defeated by Israel in the wilderness (Ps. 135:8–12). As our Maker, God has both the power and the authority to render judgment on us, and each one of us must appear before him to give an account of his or her life (Rom. 2:1–11; Heb. 9:27–28).

Take time to reflect on the implications of Jeremiah 46:1–51:64 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Make notes below on the personal implications for your walk with the Lord of the (1) Gospel Glimpses , (2) Whole-Bible Connections , (3) Theological Soundings , and (4) this passage as a whole.

Jeremiah 46:1–51:64

In this final chapter of Jeremiah the prophet recounts the fall of Jerusalem at the hands of the Babylonians. He begins by describing Nebuchadnezzar’s siege and his eventual capture of King Zedekiah (Jer. 52:1–11). Jeremiah then turns his attention to the destruction of the temple (vv. 12–23) and the exiling of the people to Babylon (vv. 24–30). He concludes by noting that although the people are in exile, the Davidic line remains alive (vv. 31–34). Although Jeremiah has already described the destruction of Jerusalem in chapter 39, here he repeats much of that material (with some slight variations) to demonstrate that God had followed through on his repeated warnings of judgment for Judah’s idolatry. Yet judgment is not the final word; as stated, the Davidic line remains alive.

Jeremiah 52:1–34 shows us that God fulfills his promise of judgment on his people while keeping his promise of future salvation through a descendant of David.

Read through Jeremiah 52:1–34, the passage for this week’s study. Then review the following questions, taking notes on this final chapter of Jeremiah’s prophecy. (For further background, see the ESV Study Bible , pages 1472–1474; available online at www.esvbible.org.)

1. Jerusalem’s Fall and Zedekiah’s Blinding (52:1–11)

After reminding the reader of Zedekiah’s family and reign (Jer. 52:1), Jeremiah notes that “He did what was evil in the sight of the L ord , according to all that Jehoiakim had done” (v. 2). Read Jeremiah 22:13–17. What did Jehoiakim do that angered God?

The idolatry and wickedness of Judah became so bad that God “cast them out from his presence” (52:3). How is this similar to what God did to Adam and Eve in the garden of Eden (Gen. 3:1–24)?

The Babylonian siege of Jerusalem lasted 18 months. Sometime after the food ran out, the men of war breached the wall and fled south. What do the Babylonians do when they finally capture King Zedekiah (52:8–11)?

2. The Destruction of the Temple (52:12–23)

Although the Babylonians previously left Jerusalem largely intact after defeating Judah (605 and 597 BC), this time they have had enough. What does Babylonian commander Nebuzaradan do when he enters the city (52:12–16)?

Jeremiah gives a lengthy description of what the Babylonians take from the temple (52:17–23). What do the Babylonians take? Why do you think Jeremiah devotes so much attention to this?

3. The Exiling of the People (52:24–30)

This section describes groups of people either executed (52:24–27) or taken into exile (vv. 28–30) by the Babylonians. Who were the various groups of people executed? Why do you think these people were killed rather than taken into exile?

4. The Continuation of the Davidic Lineage (52:31–34)

These final verses of Jeremiah fast-forward about 25 years to 562 BC. By this time King Jehoiachin (598–597 BC) had been imprisoned in Babylon for 37 years. What does Evil-merodach, king of Babylon, do for him at this point?

Compare what Evil-merodach does for Jehoiachin with what David does for Mephibosheth in 2 Samuel 9:1–13. How are these two events similar? How are they different?

Jehoiachin was also known by another name: Jeconiah. Why is it significant that he is part of the line of David? (Hint: look at 2 Sam. 7:12–16; Jer. 23:5–6; 30:8–9; 33:14–26; Matt. 1:11.)

What is the significance of Jeremiah ending his book this way? What message is he communicating to his reader by noting that Jehoiachin was released from prison?

FREEDOM FROM A GREATER CAPTIVITY. After 37 years in a Babylonian prison, Jehoiachin was released and given a seat at the king’s table. Imagine the joy and relief he experienced! As believers we have been set free from an even greater captivity—slavery to sin and the fear of death (Heb. 2:14–15). Because we are united to Christ by faith, we share in his death, burial, and resurrection to new life (Rom. 6:7–8). Death no longer has dominion over Jesus, so it no longer has dominion over us, either (Rom. 6:9–10). “Thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed” (Rom. 6:17). How much joy we should experience in light of our greater freedom!

HOPE. Amid judgment, hope remained for God’s people: the Davidic line was still alive. As believers, our hope is anchored in the fulfillment of that same promise. Jesus is the Son of David who, through his death and resurrection, has begun to reign over his new covenant people (Matt. 4:17; Acts 2:22–36; Rom. 1:1–4). One day his kingdom will be visible and universal. It is “in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience” (Rom. 8:24–25). Before we knew Christ, we had “no hope and [were] without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ” (Eph. 2:12–13), whose kingdom will never be overthrown

THE PROMISE MADE TO DAVID . In 2 Samuel 7:12–16 God promised David a descendant who would rule over an eternal kingdom. Through Jeremiah God reiterated this promise, swearing to “raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land” (Jer. 23:5). The New Testament makes it clear that Jesus is this promised Son of David (Matt. 1:1). People desperate for Jesus’ miraculous healing cried out to him as the Son of David (Matt. 9:27; 15:22; 20:30–31), and the crowds praised him as the Son of David when he entered Jerusalem the week of his crucifixion (Matt. 21:9). As the promised descendant of David, Jesus has ascended into heaven, where he sits at the right hand of God the Father (Acts 2:22–36) until the day he returns in glory with his angels (Mark 8:38).

THE TEMPLE. From the beginning of creation God intended to dwell with his people. When he made the heavens and earth, he established the garden of Eden as his earthly sanctuary to dwell with Adam and Eve. But when they rebelled, God expelled them from Eden and placed angelic guards to prevent Adam and Eve from reentering (Gen. 3:22–24). God was “with” various individuals, such as Abraham (Gen. 21:22), Isaac (Gen. 26:3, 24), Joseph (Gen. 48:21), and Moses (Ex. 3:12), but it was not until the building of the tabernacle that God designated a place to dwell with his people Israel (Exodus 35–40). Centuries later Solomon built the temple as a more permanent place for God to dwell (1 Kings 5–8). When the Babylonians destroyed the temple, it was natural to question whether God would ever again dwell with his people. But under the leadership of Zerubbabel and Jeshua, the exiles who returned to the land rebuilt the temple (Ezra 3–6). The Lord promised Zerubbabel that the “latter glory of this house shall be greater than the former” (Hag. 2:9). That promise was fulfilled when the “Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” (John 1:14). Jesus is the true temple, the place where God dwells with his people (John 2:19–22). All who are joined to him by faith “are being built together into a dwelling place for God by the Spirit” (Eph. 2:22).

A place set aside as holy because of God’s presence there. Solomon built the first temple of the Lord in Jerusalem, to replace the portable tabernacle. This temple was later destroyed by the Babylonians, rebuilt, and destroyed again by the Romans.

The tent where God dwelled on earth and communed with his people as Israel’s divine king. Also referred to as the “tent of meeting” (Lev. 1:5). The temple in Jerusalem later replaced it.

GRACE. Grace is God’s unmerited favor shown to us. Not only did we do nothing to deserve such kindness; we did everything to deserve the exact opposite: condemnation. When Evil-merodach “graciously freed Jehoiachin . . . brought him out of prison . . . and spoke kindly to him and gave him a seat above the seats of the kings who were with him in Babylon” (Jer. 52:31–32), it was a picture of God’s grace to his people. Because of our sin, we deserve God’s condemnation, but “God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus” (Eph. 2:4–7).

EXILE. Because God is holy, sinful human beings cannot enter his presence. So when Adam and Eve sinned, God sent them into exile away from his presence (Gen. 3:22–24). God had promised Israel that if they persisted in their idolatry, he would expel them from the land (Lev. 26:27–39; Deut. 28:64–68). The New Testament picks up this idea and applies it to all humanity. Paul writes that “now in Christ Jesus you who once were far off have been brought near by the blood of Christ” (Eph. 2:13). Hebrews 13:12 notes that “Jesus also suffered outside the gate in order to sanctify the people through his own blood.” In his death Jesus has experienced exile on our behalf so that all who are joined to him by faith may be brought near to God.

Take time to reflect on the implications of Jeremiah 52:1–34 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Make notes below on the personal implications for your walk with the Lord of the (1) Gospel Glimpses , (2) Whole-Bible Connections , (3) Theological Soundings , and (4) this passage as a whole.

Jeremiah 52:1–34

Before he was even born, God appointed Jeremiah to be a prophet to the nations (Jer. 1:5). He put his words in Jeremiah’s mouth and set him “over nations and over kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant” (v. 10). Even though Jeremiah ministered in a time and place very different from today, his words were “written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope” (Rom. 15:4). As believers there is much we can learn from Jeremiah, so it is important to grasp the big picture of the book.

After the opening chapter describes Jeremiah’s call, God charges his people with covenant adultery (Jer. 2:1–6:30) and exposes their idolatry (7:1–10:25). Instead of remaining faithful to the Lord their husband, Judah chased after false gods while retaining the outward appearance of devotion to the Lord. But God is not fooled, and he repeatedly warns that he will send Judah into exile for its persistent rebellion. As both spurned husband and sovereign judge, God has the right and authority to hold his people accountable for breaking his covenant.

Most of the people do not appreciate God’s words spoken through Jeremiah, and they take their anger and frustration out on the prophet. Jeremiah encounters repeated opposition and wrestles with his seemingly impossible calling (11:1–20:18). His confrontations with Judah’s people, false beliefs, kings, and false prophets put Jeremiah’s life in constant danger (21:1–29:32). Amid his suffering, however, Jeremiah experiences an even deeper relationship with God.

Despite the heavy emphasis on judgment throughout the book, Jeremiah 30:1–33:26 describes the glorious promise of future redemption. God will restore his people to the land and establish a new covenant with them. Through a descendant of David, God will rule over his people in righteousness, do away with their sin, and write his law on their hearts. As believers, we participate in that new covenant through the finished work of Jesus Christ.

Yet before the new covenant can come, judgment must fall on Judah (34:1–45:5), on the nations (46:1–51:64), and on Jerusalem itself (52:1–34). But even amid judgment, God promises to bring restoration not only to his people but to the nations as well.

As we have worked our way through Jeremiah, we have seen numerous glimpses of the good news of God’s promises to his people. Jeremiah shows us the richness of the gospel from various angles and perspectives. Take time to reflect on the different ways you have seen the “immeasurable riches of his grace in kindness toward us in Christ Jesus” (Eph. 2:7).

What are some specific ways Jeremiah has brought new clarity to your understanding of the gospel?

What particular passages or themes in Jeremiah have led you to a fresh understanding or a deeper grasp of God’s grace to us through Jesus?

Jeremiah is a crossroads of a number of important themes running from Genesis to Revelation. Take some time to reflect on the various connections you have seen through your study of Jeremiah.

How has your study of Jeremiah filled out your understanding of the biblical storyline of redemption?

What themes from Jeremiah have deepened your grasp of the Bible’s unity?

What passages or themes have expanded your understanding of the salvation Jesus accomplished for us? What specific aspects of Jesus life, ministry, death, or resurrection have you seen in a fresh light?

What connections between Jeremiah and the New Testament were new to you?

Jeremiah has much to teach us about what we should believe as Christians. Numerous doctrines and themes are developed, clarified, and reinforced throughout the book, such as the character of God, the sinfulness of humanity, the identity of the Messiah, and the restoration of God’s people.

Has your theology shifted in minor or major ways during this study of Jeremiah? How so?

How has your understanding of the nature and character of God been deepened by this study?

What unique contributions does Jeremiah make toward our understanding of Jesus’ character and accomplishments in his life, death, and resurrection?

What, specifically, does Jeremiah teach us about the human condition and our need for redemption?

God gave the book of Jeremiah to transform our lives. As you reflect on the book of Jeremiah as a whole, what implications do you see for your own life?

What implications for life flow from your reflections on the questions already asked in this week’s study concerning Gospel Glimpses, Whole-Bible Connections, and Theological Soundings?

What have you learned in Jeremiah that should lead you to praise God, turn away from sin, and trust more firmly in his promises?

We rejoice with you as you finish studying the book of Jeremiah! May this study become part of your Christian walk of faith, day by day and week by week throughout all your life. Now we would greatly encourage you to study the Word of God on a week-by-week basis. To continue your study of the Bible, we would encourage you to consider other books in the Knowing the Bible series, and to visit www.knowingthebibleseries.org.

Lastly, take a moment to look back through this study. Review the notes that you have written, and the things that you have highlighted or underlined. Reflect again on the key themes that the Lord has been teaching you about himself and about his Word. May these things become a treasure for you throughout your life—this we pray in the name of the Father, and the Son, and the Holy Spirit. Amen.

Introduction to Jeremiah

Author and Date

Jeremiah was called to be a prophet c. 627 B.C. , when he was young ( 1:6 ). He served for more than 40 years ( 1:2–3 ). Jeremiah had a difficult life. His messages of repentance delivered at the temple were not well received ( 7:1–8:3; 26:1–11 ). His hometown plotted against him ( 11:18–23 ), and he endured much persecution ( 20:1–6; 37:11–38:13; 43:1–7 ). At God’s command, he never married ( 16:1–4 ). Although he preached God’s word faithfully, he apparently had only two converts: Baruch, his scribe ( 32:12; 36:1–4; 45:1–5 ); and Ebed-melech, an Ethiopian eunuch who served the king ( 38:7–13; 39:15–18 ). Though the book does not reveal the time or place of Jeremiah’s death, he probably died in Egypt, where he had been taken by his countrymen against his will after the fall of Jerusalem ( 43:1–7 ). He most likely did not live to see the devastation he mentions in chs. 46–51 .

Jeremiah and Baruch left a record of the difficult times in which they lived, God’s message for those times, and God’s message for the future of Israel and the nations.

God and humanity . God alone is a living God. God alone made the world. All other so-called gods are mere idols ( 10:1–16 ). This Creator God called Israel to a special relationship (chs. 2–6 ), gave her his holy word, and promised to bless her temple with his name and presence ( 7:1–8:3 ). God rules both the present and the future ( 1:4–16; 29:1–10 ), protects his chosen ones ( 1:17–19; 29:11–14; 39:15–18; 45:1–5 ), and saves those who turn to him ( 12:14–17 ). Because God is absolutely trustworthy and always keeps his promises, his grace triumphs over sin and judgment when people repent and turn to him.

The human heart is sick, and no one except God can cure it ( 17:9–10 ). The nations worship idols instead of their Creator ( 10:1–16 ). Israel, God’s covenant people, went after other gods (chs. 2–6 ), defiled the temple by their unwillingness to repent ( 7:1–8:3; 26:1–11 ), and oppressed one another ( 34:8–16 ). Since Israel and the nations have sinned against God ( 25:1–26 ), God the Creator is also the Judge of every nation on the earth he created (chs. 46–51 ).

Old covenant, Messiah, and new covenant . God made a covenant with Israel, based on his promises to Abraham, Isaac, and Jacob ( Genesis 12–50 ). As time passed, God’s covenant with Israel included his promise to David of an eternal kingdom ( 2 Samuel 7 ; 1 Chronicles 17 ). God used Jeremiah to deliver the good news that, sometime in the future, God would “make a new covenant with the house of Israel and the house of Judah” ( Jer. 31:31 ). This covenant would be different in one major way. The new covenant partners will not break the covenant, as most of the old partners did even though God was completely faithful ( 31:32 ). Instead, the new covenant partners will have the word of God so ingrained in their hearts through God’s power that they will know and follow God all their lives ( 31:33–34 ).

Thus, all the new covenant partners will be believers who are forgiven and empowered by God; he will “remember their sin no more” ( 31:34 ). Hebrews 8:8–12 quotes Jer. 31:31–34 as evidence that the new covenant has come through the life, death, and resurrection of Jesus Christ. The coming of Jesus the Messiah fulfills God’s promises to Abraham, Moses, David, and the prophets.

Introduction ( 1:1–19 )
Israel’s Covenantal Adultery ( 2:1–6:30 )
False Religion and an Idolatrous People ( 7:1–10:25 )
Jeremiah’s Struggles with God and Judah ( 11:1–20:18 )
Jeremiah’s Confrontations ( 21:1–29:32 )
Restoration for Judah and Israel ( 30:1–33:26 )
God Judges Judah ( 34:1–45:5 )
God’s Judgment on the Nations ( 46:1–51:64 )
Conclusion: The Fall of Jerusalem ( 52:1–34 )

Israel and Judah at the Time of Jeremiah

C. 597 b.c..

The book of Jeremiah is set during the politically tumultuous times following the fall of the Assyrians and the rise of the Babylonians. During Jeremiah’s life, several groups of Judeans were deported to Babylon and the temple was destroyed. Though the precise boundaries of Judea and the surrounding regions during this period are difficult to determine, they likely resembled those that previously existed under Assyrian rule, with the exception that Edom (Idumea) was now the area formerly belonging to southern Judah.

> > Jeremiah

Jeremiah

1. The Call of Jeremiah (   )

2. Prophesies for Judah (   )

a. Warnings to Judah (   )

i.   The Sin of the People (   )

ii.  A Plea for Repentance (   )

iii. Judgment is Coming (   )

iv. The Temple Sermon (   )

v.  The Broken Covenant (   )

vi. Parables and Warning (   )

vii. Drought, Famine, Sword, and Plague (   )

viii. Jeremiah’s Woes (   )

ix. Parables of Persecution (   )

x.  Jeremiah and the Kings of Judah (   )

1. King Zedekiah and Jeremiah (   )

2. A Message to the House of David (   )

a. To the Royal House of Judah (   )

b. To Individual Kings of Judah (   )

c. The Coming Righteous Branch of David (   )

3. The False Prophets (   )

xi. The Good and Bad Figs (   )

xii. Seventy Years of Captivity in Babylon (   )

xiii. Jeremiah Rejected by Leadership (   )

1. The Plot to Kill Jeremiah (   )

2. The Yoke of Nebuchadnezzar (   )

xiv. Letter to the Exiles in Babylon (   )

b. Hope for Israel and Judah (   )

i.   Restoration of Israel and Judah (   )

ii.  The New Covenant (   )

iii. Jeremiah Buys Hanamel’s Field (   )

iv. Promise of Future Restoration (   )

v.  The Covenant with David (   )

c. Siege and Destruction of Jerusalem (   )

i.   Events Leading to the Fall of Jerusalem (   )

1. Prophecy against Zedekiah (   )

2. Freedom for Hebrew Slaves (   )

3. Obedience of the Rechabites (   )

4. Jeremiah’s Scroll (   )

a. Scroll Read in the Temple (   )

b. Scroll Read in the Palace (   )

c. Jehoiakim Burns the Scroll (   )

d. Jeremiah Rewrites the Scroll (   )

5. Final Warnings Before the Fall of Jerusalem (   )

a. Jeremiah Warns Zedekiah (   )

b. Jeremiah Imprisoned (   )

c. Jeremiah Cast into the Cistern (   )

ii.  The Fall of Jerusalem (   )

iii. Events After the Fall of Jerusalem (   )

1. The Remnant in Judah (   )

a. Jeremiah Remains in Judah (   )

b. Gedaliah Governs in Judah (   )

i. Gedaliah Appointed by Nebuchadnezzar (   )

ii. The Plot against Gedaliah (   )

iii. The Assassination of Gedaliah (   )

c. A Warning against Going to Egypt (   )

2. The Remnant Flees to Egypt (   )

a. Jeremiah Taken to Egypt (   )

b. Judgement on the Jews in Egypt (   )

3. Jeremiah’s Message to Baruch (   )

3. Prophesies for the Nations (   )

a. Judgment on Egypt (   )

b. Judgment on the Philistines (   )

c. Judgement on Moab (   )

d. Judgment on the Ammonites (   )

e. Judgement on Edom (   )

f. Judgment on Damascus (   )

g. Judgment on Kedar and Hazor (   )

h. Judgment on Elam (   )

i. Concerning Babylon (   )

i.   A Prophecy against Babylon (   )

ii.  Hope for Israel and Judah (   )

iii. Babylon’s Fall Is Certain (   )

iv. Redemption for God’s People (   )

v.  The Destruction of Babylon (   )

vi. Praise to the God of Jacob (   )

vii. Babylon’s Punishment (   )

viii. Jeremiah’s Prophecy to Seraiah (   )

4. The Fall of Jerusalem Recounted (   )

a. Nebuchadnezzar Sieges Jerusalem (   )

b. The Temple Destroyed (   )

c. Captives Carried to Babylon (   )

You are now being redirected to easypdfs.cloud....

COMMENTS

The Call and Tasks of a Prophet: An Exegetical Analysis of Jeremiah 1:4-10
Download Free PDF. Download Free PDF. The Call and Tasks of a Prophet: An Exegetical Analysis of Jeremiah 1:4-10 ... Jeremiah, the prophet of Judah's tumultuous last decades before exile, is listed among the classical or major prophets of the Old Testament. ... New Essays on Cultural Myth-Criticism, Logos Berlag Berlin, Berlín, 2019, pp. 191 ...
PDF JEREMIAH
Jeremiah prophesied during the reigns of Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; his prophecies covered a period of 41 years (627 BC - 586 BC). He continued to prophesy in Egypt which means that he may have been active for over 50 years. Jeremiah began his ministry during the reign of King Josiah, who was God-fearing and endeavored
PDF The Book of Jeremiah
In this essay, using primarily archaeological data, I attempt to set the ... Jeremiah had a long standing friendship with Gedaliah's family.5 There are two somewhat different account of Jeremiah's status following the destruction of Jerusalem. In one passage (Jer 39:11-14) Nebuchadnezzar himself gives orders ...
PDF The Call of Jeremiah
A Prophet to the Nations: Essays in Jeremiah Studies [ed. L. G. Perdue and B. W. Kovacs; Winona Lake, IN: Eisenbrauns, 1984] 33-37), others prefer much later dates (for a brief survey see L. G. Perdue, "Jeremiah in Modern Research: Approaches and Issues," A Prophet to the Nations 2-4; cf. also J. P.Hyatt, "The Beginning of Jeremiah's Prophecy,"
(PDF) EXEGESIS OF JEREMIAH 18:1-17
EXEGESIS OF JEREMIAH 18:1-17. Ted D Manby. 2003. Jeremiah starts this section 1-12 with a lesson about Yahweh and Judah from the potter's workshop displaying the Potter's Freedon. Apostasy, idolatry, and judgment are the themes of verses 13-17. The choice of those in Judah to forsake the LORD was not natural or rational.
PDF Justice in the Book of Jeremiah
gard, Jeremiah's emphasis is understood to be much like Hosea's, focused on apos-tasy. Yet, scattered throughout the book of Jeremiah are passages concerned with social justice. This essay will explore the theme of justice in the book of Jeremiah in two ways. First, I will explore the meanings of justice (fP*v=m!) in the book of Jere-
PDF Jeremiah
The period spanned by the life and labors of Jeremiah was one of general upheaval and crack-up. It appears like a prototype in miniature of our own time. The whole world that men had built up threatened to fall apart. Violent breakup was seizing the old order that had weathered more than three and a half millennia.
PDF The Prophetic Calling of Jeremiah
The Prophetic Calling of Jeremiah. Lesson 1. *September 26-October 2. g of JeremiahSabbath afternoonRead for This Week's Study: Isa. 1:19, Jer. 7:5-7, 1 Kings 2:26, Jer. 1:1-5, Isa. 6:5, Jer. 1:6-19, Matt. 28:20.Memory Text: "Before I formed you in the womb I knew you; before you were born I sanctified you; I ordained you a prophet ...
PDF Summary Overview: JEREMIAH also known as the 'weeping, tender prophet
THE BOOK OF JEREMIAH. (Judah's Last Hour) JEREMIAH, also known as the 'weeping, tender prophet'. "This is the autobiography of one of Judah's greatest prophets during the nation's darkest days. Apostasy (falling away from God), idolatry (worshipping false idols), perverted worship, moral decay - these were the conditions under ...
Jeremiah
An Introduction to the Study of Jeremiah. T & T Clark Approaches to Biblical Studies. London and New York: Bloomsbury T & T Clark, 2017. DOI: 10.5040/9780567665751. An introduction to the study of Jeremiah, which addresses historical and literary methods and the history of research in the 20th century. Heschel, Abraham Joshua.
PDF Notes on Jeremiah
Jeremiah's call to the prophetic office came in 627 B.C. (1:2; 25:3), when he would have been about 20 years old.4 His ministry as a prophet may have extended over 40 years. Several reliable scholars believe that Jeremiah's ministry ended about 587 B.C. or a little later.5 Others believe
10 Jeremiah: Structure, Themes, and Contested Issues
The book of Jeremiah possesses three major structural blocks: a collection of oracles presented as the prophet's pre-exilic words to Israel/Judah ("Unit A"), a scribal anthology containing historiographic narratives and oracles addressing the fall of Judah and the beginning of the Babylonian Exile ("Unit B"), and an assortment of oracles against foreign nations (OAN), similar to ...
(PDF) Jeremiah (Main Essay) BibleOdyssey.org
This essay evaluates that claim in relation to the reception of Jeremiah's prophecy that the exile would last for seventy years. The texts that reflect on the prophecy of seventy years do not adopt exegetical strategies that greatly extend the length of the exile, as if the return under Cyrus were not the "real return from exile."
PDF Jeremiah and Hananiah: a Study of True and False Prophecy
Jeremiah is told by God to carry the thongs and bars of a yoke on his neck into the Temple in Jerusalem to symbolize the continued submission of Judah to Babylon (Jer. 27:2). In a dramatic encounter, the prophet Hananiah ben Azzur from Gibeon removes the bar from Jeremiah's neck, claiming that Ju-dah will be free of servitude to Babylon in ...
Book of Jeremiah Overview
The southern kingdom of Judah fell during Jeremiah's prophetic ministry (586 BC), having been threatened for many years by outside powers—first Assyria and Egypt and then by their eventual conquerors, Babylon. Jeremiah found himself addressing a nation hurtling headlong toward judgment from God. The Israelites may have feared the future as ...
PDF Jeremiah
1. Jeremiah ministered from 627 BC until after the nation had gone into captivity in Babylon in 586 BC. Isaiah had prophesied about 100 years earlier. 2. Jeremiah was called to the unhappy task of denouncing the people and warning them of the coming judgment of God upon Judah, including the destruction of their temple. 3.
Jeremiah: The Traumatized Prophet
Abstract. This chapter explores the various dimensions of the narrative portrayal of Jeremiah as a traumatized prophet. The author proposes that the book of Jeremiah could be considered as an extended trauma narrative with the prophet as one of its leading characters, seeking to make sense of the exceedingly traumatic events associated with the Babylonian invasion and exile that threatened to ...
13 Jeremiah: Content and Structure
Even the examination of simple issues like content and structure quickly point to the several puzzles that confront Jeremiah scholarship. Beyond the surface level of content (Jeremiah 2—"oracles concerning Israel's apostasy"), for example, one immediately encounters the problems of Jeremianic style (the poetry/prose problem), of dating (Jeremiah's early preaching/a late redactional ...
(PDF) Justice in the Book of Jeremiah
The book of Jeremiah understands that God demands all persons in Judah—rich and poor, common citizen or monarch alike—to be attentive to God's demands for justice. Because not a single person could be found in Jerusalem "who acts justly" (v. 1), the prophet warns that God will effect judgment instead of pardon (v. 6).
TGC Course
Getting Acquainted. Jeremiah was born into a priestly family and raised in the small town of Anathoth (1:1), located in the tribal allotment of Benjamin, a few miles northeast of Jerusalem. God called him to be a prophet while still a young man, in 627 BC (1:2, 6), and set him "over nations and over kingdoms, to pluck up and to break down, to ...
Introduction to Jeremiah
c. 597 B.C.. The book of Jeremiah is set during the politically tumultuous times following the fall of the Assyrians and the rise of the Babylonians. During Jeremiah's life, several groups of Judeans were deported to Babylon and the temple was destroyed. Though the precise boundaries of Judea and the surrounding regions during this period are difficult to determine, they likely resembled ...
Jeremiah Outline
Jeremiah Rewrites the Scroll ( 36:27⁠-⁠32 ) 5. Final Warnings Before the Fall of Jerusalem ( 37:1⁠-⁠38:28 ) a. Jeremiah Warns Zedekiah ( 37:1⁠-⁠10 ) b. Jeremiah Imprisoned ( 37:11⁠-⁠21 ) c. Jeremiah Cast into the Cistern ( 38:1⁠-⁠28 ) ii. The Fall of Jerusalem ( 39:1⁠-⁠18 ) iii.
PDF Jeremiah Na 28 Esra Va Tra S Bien (2024)
From David to Gedaliah Bob Becking,2007 The ten essays in this volume all deal with various aspects of the interpretation of the Book of Kings. Bob Becking tries to set a course between Scylla and Charibdis. ... PDF, MOBI, and More Jeremiah Na 28 Esra Va Tra S Bien Compatibility with Devices Jeremiah Na 28 Esra Va Tra S Bien Enhanced eBook ...