Tuesdays Are for the Old Testament
6/11/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Twenty-Three: Jeremiah." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (389-406).
Jeremiah, as well as having more words than any other book in the Bible, has a complicated structure, as well as a challenging "relationship to a much shorter Greek version" (Lessing & Steinmann 2014, p. 389). However, Lessing and Steinmann find the book extremely rewarding for reading and study.
In the rise of critical scholarship, Duhm and Mowinckel considered only the poetic portions of Jeremiah to be written by the prophet. Mowinckel divided the work into four layers of redaction (Lessing & Steinmann 2014, p. 389). Recent scholarship has considered the prophet to be a literary construction and the work as an attempt to communicate to an audience in exile after the fall of Jerusalem. The reading suggests that different oracles were in existence, but were gathered together to invent a message of a prophet (Lessing & Steinmann 2014, p. 390). Lessing and Steinmann root this critical scholarship in a denial of the text of Jeremiah as something intended to be both heard and read (Jeremiah 36). Counter to this view, Lessing and Steinman take Jeremiah as the work of the prophet Jeremiah, from 1:1 through 51:64 (Lessing & Steinmann 2014, p. 390).
On first reading, the text of Jeremiah seems to be lacking in cohesion (Lessing & Steinmann 2014, p. 390). However, this may have something to do with the author's intent to depict a world which is in apparent disarray. The time of Jeremiah and his original audience was characterized by disaster, ambiguity, and disorder. Lessing and Steinmann do, however, observe that the book does have a fairly agreed upon basic structure, with chapter 1 as an overview, chapters 2-25 as a first main section, chapters 26-51 as a second main section, and an epilogue in chapter 52 (Lessing & Steinmann 2014, p. 391). The first main section is largely poetic, while the second is largely presented in prose. Beyond this, the literary outline is not terribly clear, though Lessing and Steinmann do attempt to provide a more thorough outline based on topics discussed. The book has many doublets and recurring phrases, as well as prophetic visions, signs, promises, and statements about other nations (Lessing & Steinmann 2014, p. 394). Jeremiah often seems consumed with the attacks he receives from his community, but also with those attacks as a demonstration that God's people are rejecting God.
From a textual standpoint, Lessing and Steinmann note considerable debate. The Masoretic Text and Septuagint are significantly different, with the Septuagint being approximately 2700 words shorter than the Masoretic text (Lessing & Steinmann 2014, p. 394). There is some thought that the Septuagint version may have been a translation of a different text than the one which led to the Masoretic Text. This proposition could indicate two different versions of Jeremiah in concurrent use.
Jeremiah's ministry covers a period of over 40 years, beginning in 629 and ending sometime after Jerusalem was destroyed in 587 B.C. Lessing and Steinmann, citing Jeremiah 42-44, consider Jeremiah to have died in Egypt about 580 (Lessing & Steinmann 2014, p. 395). Lessing and Steinmann briefly review the international tumults of the time, with Assyria and Egypt in a coalition being defeated by Babylon by the years 605, then Egypt retaliating against Babylon in 601. Israel, geographically located between Babylon and Egypt, suffered extensive damage and privation during the period. Jeremiah 20-52 mentions Babylon and Nebuchadnezzar over 200 times (Lessing & Steinmann 2014, p. 395). After the destruction of Jerusalem in 587, possibly as many as 15,000 Israelites were deported to Babylon. This would have been profoundly devastating to Jerusalem.
From a theological perspective, Lessing and Steinmann consider sin to be prominent. The Babylonian exile is seen as a result of the spiritual infidelity of the people of Israel, an infidelity often portrayed as a broken marriage (Lessing & Steinmann 2014, p. 397). The temple had become a holy site in which the people of Israel would try to escape their sin, though not to change their lives. The result is that the people who are essentially a wasteland are consigned to live in a wasteland. The specific instruments of judgment against Israelite sin, frequently appearing in Jeremiah are "sword," "famine," and "pestilence" (Lessing & Steinmann 2014, p. 398).
A second substantial theme in Jeremiah is the written word of God (Lessing & Steinmann 2014, p. 398). Jeremiah's mission is to bring God's word, often in written form, to Judah as well as to other nations. Jeremiah's speaking of God's word resulted in persecution. However, bringing God's word is considered "joy and delight" (Lessing & Steinmann 2014, p. 398). Jeremiah 31:33 expresses God's promise to write Torah on the hearts of his people. This leads to forgiveness and a removal of sin. The second half of the book moves from Jeremiah bringing the spoken word of God to bringing a written word (Lessing & Steinmann 2014, p. 399). These written works result in ongoing persecution for Jeremiah, but do reaffirm the power of the written word.
A third theological theme in Jeremiah is God's word being enacted through symbolic actions. For instance, in Jeremiah 13 the burial of a linen loincloth and its subsequent recovery indicates the destruction of the holy nation of Israel (Lessing & Steinmann 2014, p. 400). The breaking of a clay pot demonstrates judgment. Other symbolic actions are spread throughout Jeremiah. Possibly of most note is the move in Jeremiah 32 of Jeremiah to purchase a piece of land at the very time that the economy and safety of Judah are collapsing. The land which was under severe trial, had a future of peace and prosperity.
Lessing and Steinmann find Jeremiah to be a prophet of the land, a fourth substantial theological theme (Lessing & Steinmann 2014, p. 401). There are numerous hymns depicting God as the good sovereign who has right to all the land. Israel is not separable either from the land or from Yahweh, who makes promises for those who have no land (Jeremiah 29).
True and false prophecy serve as a fifth major theme in Jeremiah. False prophets have not actually received God's word, and are lying (Lessing & Steinmann 2014, p. 402). Their message of swift restoration of Israel's glory is not, in Jeremiah, correct. Though there is restoration to come, it will be after a lengthy exile to Babylon.
Lessing and Steinmann see the role of Christ in Jeremiah as central to the new covenant described in chapter 31. In the New Testament Jesus is presented as the one who comes because God has remembered his covenant. The work of Christ is a direct result of the faithlessness of all humanity, the problem central to Jeremiah. Jeremiah contains the promise that a "righteous branch" will come from the line of David (Jeremiah 23:5; 33:15). This is fulfilled in Jesus (Lessing & Steinmann 2014, p. 402). Jeremiah, like Jesus, faced opposition from family, friends, political leaders, and priestly leaders (Lessing & Steinmann 2014, p. 404).
The concepts of sin and grace are apparent throughout Jeremiah. The nation is being harmed by her sin, and will receive punishment, but will eventually be restored (Lessing & Steinmann 2014, p. 404). God's promise remains, despite the fall of political, economic, and religious organizations.There will still be suffering in the restoration, but the people will be restored and can express the joy of their salvation.
6/11/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Twenty-Three: Jeremiah." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (389-406).
Jeremiah, as well as having more words than any other book in the Bible, has a complicated structure, as well as a challenging "relationship to a much shorter Greek version" (Lessing & Steinmann 2014, p. 389). However, Lessing and Steinmann find the book extremely rewarding for reading and study.
In the rise of critical scholarship, Duhm and Mowinckel considered only the poetic portions of Jeremiah to be written by the prophet. Mowinckel divided the work into four layers of redaction (Lessing & Steinmann 2014, p. 389). Recent scholarship has considered the prophet to be a literary construction and the work as an attempt to communicate to an audience in exile after the fall of Jerusalem. The reading suggests that different oracles were in existence, but were gathered together to invent a message of a prophet (Lessing & Steinmann 2014, p. 390). Lessing and Steinmann root this critical scholarship in a denial of the text of Jeremiah as something intended to be both heard and read (Jeremiah 36). Counter to this view, Lessing and Steinman take Jeremiah as the work of the prophet Jeremiah, from 1:1 through 51:64 (Lessing & Steinmann 2014, p. 390).
On first reading, the text of Jeremiah seems to be lacking in cohesion (Lessing & Steinmann 2014, p. 390). However, this may have something to do with the author's intent to depict a world which is in apparent disarray. The time of Jeremiah and his original audience was characterized by disaster, ambiguity, and disorder. Lessing and Steinmann do, however, observe that the book does have a fairly agreed upon basic structure, with chapter 1 as an overview, chapters 2-25 as a first main section, chapters 26-51 as a second main section, and an epilogue in chapter 52 (Lessing & Steinmann 2014, p. 391). The first main section is largely poetic, while the second is largely presented in prose. Beyond this, the literary outline is not terribly clear, though Lessing and Steinmann do attempt to provide a more thorough outline based on topics discussed. The book has many doublets and recurring phrases, as well as prophetic visions, signs, promises, and statements about other nations (Lessing & Steinmann 2014, p. 394). Jeremiah often seems consumed with the attacks he receives from his community, but also with those attacks as a demonstration that God's people are rejecting God.
From a textual standpoint, Lessing and Steinmann note considerable debate. The Masoretic Text and Septuagint are significantly different, with the Septuagint being approximately 2700 words shorter than the Masoretic text (Lessing & Steinmann 2014, p. 394). There is some thought that the Septuagint version may have been a translation of a different text than the one which led to the Masoretic Text. This proposition could indicate two different versions of Jeremiah in concurrent use.
Jeremiah's ministry covers a period of over 40 years, beginning in 629 and ending sometime after Jerusalem was destroyed in 587 B.C. Lessing and Steinmann, citing Jeremiah 42-44, consider Jeremiah to have died in Egypt about 580 (Lessing & Steinmann 2014, p. 395). Lessing and Steinmann briefly review the international tumults of the time, with Assyria and Egypt in a coalition being defeated by Babylon by the years 605, then Egypt retaliating against Babylon in 601. Israel, geographically located between Babylon and Egypt, suffered extensive damage and privation during the period. Jeremiah 20-52 mentions Babylon and Nebuchadnezzar over 200 times (Lessing & Steinmann 2014, p. 395). After the destruction of Jerusalem in 587, possibly as many as 15,000 Israelites were deported to Babylon. This would have been profoundly devastating to Jerusalem.
From a theological perspective, Lessing and Steinmann consider sin to be prominent. The Babylonian exile is seen as a result of the spiritual infidelity of the people of Israel, an infidelity often portrayed as a broken marriage (Lessing & Steinmann 2014, p. 397). The temple had become a holy site in which the people of Israel would try to escape their sin, though not to change their lives. The result is that the people who are essentially a wasteland are consigned to live in a wasteland. The specific instruments of judgment against Israelite sin, frequently appearing in Jeremiah are "sword," "famine," and "pestilence" (Lessing & Steinmann 2014, p. 398).
A second substantial theme in Jeremiah is the written word of God (Lessing & Steinmann 2014, p. 398). Jeremiah's mission is to bring God's word, often in written form, to Judah as well as to other nations. Jeremiah's speaking of God's word resulted in persecution. However, bringing God's word is considered "joy and delight" (Lessing & Steinmann 2014, p. 398). Jeremiah 31:33 expresses God's promise to write Torah on the hearts of his people. This leads to forgiveness and a removal of sin. The second half of the book moves from Jeremiah bringing the spoken word of God to bringing a written word (Lessing & Steinmann 2014, p. 399). These written works result in ongoing persecution for Jeremiah, but do reaffirm the power of the written word.
A third theological theme in Jeremiah is God's word being enacted through symbolic actions. For instance, in Jeremiah 13 the burial of a linen loincloth and its subsequent recovery indicates the destruction of the holy nation of Israel (Lessing & Steinmann 2014, p. 400). The breaking of a clay pot demonstrates judgment. Other symbolic actions are spread throughout Jeremiah. Possibly of most note is the move in Jeremiah 32 of Jeremiah to purchase a piece of land at the very time that the economy and safety of Judah are collapsing. The land which was under severe trial, had a future of peace and prosperity.
Lessing and Steinmann find Jeremiah to be a prophet of the land, a fourth substantial theological theme (Lessing & Steinmann 2014, p. 401). There are numerous hymns depicting God as the good sovereign who has right to all the land. Israel is not separable either from the land or from Yahweh, who makes promises for those who have no land (Jeremiah 29).
True and false prophecy serve as a fifth major theme in Jeremiah. False prophets have not actually received God's word, and are lying (Lessing & Steinmann 2014, p. 402). Their message of swift restoration of Israel's glory is not, in Jeremiah, correct. Though there is restoration to come, it will be after a lengthy exile to Babylon.
Lessing and Steinmann see the role of Christ in Jeremiah as central to the new covenant described in chapter 31. In the New Testament Jesus is presented as the one who comes because God has remembered his covenant. The work of Christ is a direct result of the faithlessness of all humanity, the problem central to Jeremiah. Jeremiah contains the promise that a "righteous branch" will come from the line of David (Jeremiah 23:5; 33:15). This is fulfilled in Jesus (Lessing & Steinmann 2014, p. 402). Jeremiah, like Jesus, faced opposition from family, friends, political leaders, and priestly leaders (Lessing & Steinmann 2014, p. 404).
The concepts of sin and grace are apparent throughout Jeremiah. The nation is being harmed by her sin, and will receive punishment, but will eventually be restored (Lessing & Steinmann 2014, p. 404). God's promise remains, despite the fall of political, economic, and religious organizations.There will still be suffering in the restoration, but the people will be restored and can express the joy of their salvation.
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