This is a paper that describes the historical situation going on during the time of Jeremiah's prophesying in word, action, and his very self. Jeremiah the person is described, as well as a summary of his prophetic message and his deep sympathy with the suffering of the rejected God. There is an appendix of some images from art that depict Jeremiah.
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Jeremiah the Weeping Prophet
1. Running head: JEREMIAH, THE WEEPING PROPHET
Jeremiah, the Weeping Prophet
Elizabeth M. Cole
Big Sandy Community and Technical College
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Introduction
The prophet Jeremiah prophesied in a time of great turmoil, from the decline of the
Assyrian empire, through a brief period of Egypt’s attempt at empire, through the ascendance of
Babylon as the dominant empire. The turmoil of these times and Judah’s futile attempt to
survive as an independent nation serve as the political context of Jeremiah’s message. However,
his message is for Judah itself, in its infidelity to the covenant and the inevitable destruction and
exile to come. After these terrible events come to pass, Jeremiah provides messages of
consolation and hope of restoration, with God’s great promise of a new covenant. Jeremiah is
the weeping prophet for the anguish and distress of God that he feels and communicates. This
paper will explore these ideas and themes in more detail.
Historical Background
Jeremiah’s call to prophecy began during the reign of Josiah of Judah (640-609). Jeremiah
received his call in the thirteenth year of Josiah’s reign, in 627 (Jer 1:2). At that time, the power
of the dominating empire was waning, after the death of the strong Assyrian king Assurbanipal.
The Assyrian kingdom was overextended, and the successors could not maintain the power of
this empire. In 612, the kings of Media and Babylon, Cyaxares and Nabopolassar, brought down
the Assyrian empire, to the relief of all the neighboring countries (Clifford, 2011).
Beginning in 627, Josiah led a program of national rebuilding and religious reform. While
Assyria was strong, these would have been dangerous undertakings, counting as treason; Josiah
would have lost his throne (Clifford, 2011). However, as Assyrian power declined, it gave the
room for these reforms. Josiah extended the borders to the time of King David, reincorporating
Samaria, Gilead, and Galilee (Clifford, 2011). It seemed that “all Israel” would be reunited, the
Assyrian deportees restored in their homeland, and a united kingdom established for the first
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time since Solomon. In 622, a scroll was found in the Temple, which was the core content of
Deuteronomy, and this formed the basis of the religious reform.
In 609, King Josiah was killed in battle or as a result of wounds sustained in battle, in
trying to repel the Egyptian pharaoh Neco. His reforms collapsed and no king of Judah ever
ruled with fidelity and competence again. His son Jehoahaz (Shallum) succeeded Josiah, but
after only three months, the Egyptians removed him and replaced him with another son of Josiah,
Jehoiakim.
In 605, the Babylonians decisively defeated Egypt at the battle of Carchemish, and Babylon
became the dominant empire. These two nations had struggled to become the next dominant
empire after Assyria, and this battle settled the issue (McKenzie, 1995).
In 598, Jehoiakim died, either of natural causes, or by being captured by Nebuchadnezzar
of Babylon and taken there. His son Jehoiachin succeeded him, but reigned only three months
before being deported to Babylon in 597. Nebuchadnezzar then installed a vassal king,
Zedekiah.
In 597, in response to Judah’s rebellion, Babylon conducted the first deportation of Judah’s
leaders to captivity in Babylon: king, priests, leaders, skilled craftsmen, and their families.
In 594, emissaries from Edom, Moab, Ammon, Tyre, and Sidon came to persuade King
Zedekiah to rebel against the Babylonians. Zedekiah sought counsel from Jeremiah, then
ignored it and followed other political voices advocating resistance. This led to a response by
Babylon that was utterly disastrous for Judah.
In 586, Babylon breached the walls of Jerusalem, invaded, looted and destroyed the temple
and the city. Babylon offered Jeremiah the choice of a palace in Babylon, or to remain in Judah,
because Jeremiah had been advocating submission to Babylon. Jeremiah chose to remain in
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Judah, and this writer wonders if it was partly in fear of being perceived as a traitor by his
countrymen.
After destroying Jerusalem and the temple, Babylon installed a governor at Mizpeh,
Gedaliah. Through this time, civil order was collapsing. Nationalist groups were fomenting
unrest and campaigning for rebellion. A nationalist, Ishmael, assassinated Gedaliah in 582. The
people were afraid of violent reprisals by Babylon and decided to flee. One of these groups
forcibly took Jeremiah with them to Egypt. What ultimately happened to Jeremiah in Egypt is
uncertain, but the early Christian writer Tertullian wrote that Jeremiah was stoned to death by his
countrymen in Egypt (Hahn, 2009).
Jeremiah
Jeremiah means “the Lord will restore” (Hahn, 2009). A name was more than just what to
call a person; in Scripture, it captures the meaning and destiny of a person (Hahn, 2009). It is
clear to see that Jeremiah’s mission included the promise of restoration to a dejected and
defeated People of God.
Jeremiah was the son of Hilkiah, of the priests of Anathoth in the land of Benjamin (Jer
1:1). Anathoth was a village a few miles north of Jerusalem; it would have taken about an hour
to walk to Jerusalem (Arnold & Beyer, 1999). It was one of the forty-eight Levitical cities set
apart for the descendents of Aaron (Josh 21:18). Jeremiah’s ancestry could be traced back to Eli,
the priest in charge of the sanctuary at Shiloh (1 Sam 1-4, 14:3) in the premonarchical period
(Sweeney, 2000). He is possibly a descendent of Abiathar (McKenzie, 1995). Jeremiah may
have served as a priest. His images are priestly (Sweeney, 2000): the budding almond branch
calls to mind the budding staff of Aaron, a symbol of priesthood; the boiling pot would have
reflected the priest’s duties of cooking some of the sacrificed meat; the baskets of figs would
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have been received as a tithe (Sweeney, 2000). While Jeremiah uses priestly images, he is not as
focused on Zion as was Isaiah of Jerusalem a century before him (von Rad, 1967).
Jeremiah’s Message
Although the political background during Jeremiah’s time formed part of the content of
Jeremiah’s message, he was not considered a prophet just because of political sagacity. He was
shrewd in seeing that submitting to Babylon was the safest course for the country. While
Assyria had destroyed and deported Israel, Babylon would let Judah exist as a vassal state
relatively unharmed by comparison. This was an unpopular message to a Judah that felt a little
too confident about its prospects, perhaps emboldened by the successful territorial expansion that
Josiah had accomplished.
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Jeremiah’s prophesying was through words, prophetic actions, and through his very
person and life (Williams, 2003). The Lord commanded him not to marry and have children, as
a sign of the destruction to come (Arnold & Beyer, 1999). The Lord told him not to mourn or
celebrate with the community, to be a sign of times to come when there would be no time for
mourning and no opportunity to celebrate (Arnold & Beyer, 1999).
A prophet is not just an ecstatic, or a fortune teller. Jeremiah enters into a sympathy with
the divine pathos, feeling the sadness of God at the necessary discipline that must come to Judah
in the form of death, destruction, and exile (Heschel, 2001). Jeremiah sometimes resists the call,
complaining to God about the misery and the rejection by the people who remain hard-hearted.
Jeremiah loves his country and his people, and does not want them to have to endure the
catastrophe to come. He enters into the suffering of a God who loves Judah and who is rejected
and forgotten by Judah. There are strong notes of anguish and melancholy, as well as anger and
wrath, in the feelings of God as felt, lived, and communicated by Jeremiah (Williams, 2003).
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Figure Captions
Figure 1. Traditional iconography of the prophet Jeremiah. The scroll bears the promise from
Jeremiah 31:33.
Figure 2. The prophet Jeremiah, Michelango, early 16th century, Sistine Chapel ceiling.
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Figure 3. The prophet Jeremiah, statue, in the city of Rome, 1857.
Figure 3. The prophet Jeremiah, painting by Marc Chagall, 1968.
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