A Commentary on Jeremiah: Exile and Homecoming

by Walter Brueggemann

Jeremiah's poignant lament over Judah's social and religious disintegration reflects God's own pathos-laden yearning for his disobedient covenant people. In this widely praised expository commentary Walter Brueggemann, one of the premier Old Testament scholars of our time, explores the historical setting and message of Jeremiah as well as the text's relevance for the church today.

Offering a fresh look at the critical theological issues in the Jeremiah tradition, Brueggemann argues that Jeremiah's voice compels us to rediscern our own situation, issuing an urgent invitation to faith, obedience, justice, and compassion.

This combined edition of Brueggemann's original two-volume work, published until recently as part of the International Theological Commentary series, is an essential resource for students, pastors, and general readers alike. It is reprinted here with a new introduction by Brueggemann that surveys the current state of Jeremiah studies.

Genres: Theology, Biblical Studies, Christian, Old Testament

516 pages, Paperback

First published December 31, 1997

About the author

Walter Brueggemann was an American Christian scholar and theologian who is widely considered an influential Old Testament scholar. His work often focused on the Hebrew prophetic tradition and the sociopolitical imagination of the Church. He argued that the Church must provide a counter-narrative to the dominant forces of consumerism, militarism, and nationalism.

Reviews

[Bret James Stewart · Rating 4 out of 5]

A Commentary on Jeremiah: Exile and Homecoming by Walter Brueggemann is a commentary in the traditional sense about this biblical book. Using rhetorical criticism and source criticism in addition to a historico-traditional exegetic, he argues that the primary emphasis of Jeremiah is the covenant with Yahweh in the Deuteronomic tradition that should result in obedient listening and a lifestyle of covenant faith for the Israelites and particularly Jerusalem. Failure to live up to this standard results in death or displacement. In addition, he seeks to demonstrate the the book is especially interested in the “pathos of Yahweh,” the attribute of God wherein He yearns to continue in a relationship with His people despite their failing, a nuance not sufficiently addressed in typical Deuteronomic theology. Further, he explores the royal-temple ideology of the book which promotes the false idea that God has promised to protect the Jerusalem temple establishment for all time, a concept that the book of Jeremiah denies.

Brueggemann, the William Marcellus McPheeters Professor Emeritus of Old Testament at Columbia Theological Seminary in Decatur, Georgia, is qualified to write about the subject. An ordained minister of the United Church of Christ, he is a respected teacher, scholar, preacher, Bible interpreter, and lecturer. He has written over one hundred books, including Theology of the Old Testament in 1997, The Prophetic Imagination in 1978, and The Psalms and the Life of Faith in 1995. His audience is academics and scholars as well as laity. Following is a summary and critique.

Summary


Brueggemann begins his book with a list of abbreviations used in the text. He then provides a then-current summation of current scholarly research for books he was unable to include in his commentary.

Following is an Introduction covering the historical context of the book, the theological tradition used in the text, interpretational material, and information about the prophet Jeremiah.

Chapters One and Two (Jeremiah 1 and 2) provides a preface to the book, the call of the prophet, and poetic image of marriage and of the wild vine used in Jeremiah 2 to represent an invitation for Judah to have a chance to refresh its vision and faith.

Chapter Three (Jeremiah 3:1-4:4) explains the marriage metaphor introduced in Chapter 2. The overall purpose is to indict Israel for its adultery versus God and its chance to restore the covenant relationship.

Chapters Four through Six (Jeremiah 4:5-10:25) includes a description of the terror from the north, Babylon, used by God to punish Israel for disobedience. Jeremiah also addresses the royal-temple theology, refuting the idea that God will protect the Jerusalem temple regardless of circumstances. The “No Balm in Gilead” sections re-describe the coming punishments of invasion due to Israel’s refusal to listen to the Lord.

Chapter Seven (Jeremiah 11:1-17) explains this prose passage as a formal statement of covenant theology. It is generally considered to be Deuteronomic, and Brueggemann agrees with this assessment.

Chapters Eight and Nine (Jeremiah 11:8-20:18) contain a number of metaphors describing the invasion of Jerusalem and the deportation of its citizens. Herein, in Jeremiah 12, the pathos of God as described in the introduction is defended and expounded upon.

Chapters Ten and Eleven (Jeremiah 26:1-33:26) again struggles against the royal-temple theology promoted by the priestly establishment. Toward the end of the section, God provides future hope for Israel, offering that exile will be lengthy but not permanent.

Chapters Twelve and Thirteen (Jeremiah 34:1-45:5) a pair of case studies regarding fidelity, one each positive and negative, to serve as examples of obedience to divine command. Also included is the “Baruch Document” which provides information about the life, personality, and actions of the prophet Jeremiah.

Chapter Fourteen (Jeremiah 46:1-51:64) is the “Oracles Against the Nations.” This segment describes various woes against Israel’s enemies as well as a couple of little-to-unknown objects. The primary focus of this passage is to demonstrate that God is in control of history in general and not just that of the Israelites.

Chapter Fifteen (Jeremiah 52:1-34) serves as a conclusion to the biblical book. It is parallel to II Kings 24:18-25:30. It describes the failures of King Zedekiah and the Babylonian destruction. The book ends of an acknowledgement to the sovereignty of God.

The back matter of the book is a selected bibliography.

Critique


Brueggemann has a three-part thesis. First, the emphasis of Jeremiah is the covenant with Yahweh in the Deuteronomic tradition that should result in obedient listening and a lifestyle of covenant faith for the Israelites. Failure leads to the covenantal curses of death or displacement. Second, the book is especially interested in the pathos of Yahweh. Third, the book deals with the false royal-temple theology promulgated by the Jerusalem temple establishment. His thesis is largely valid.

As Babylon is invaded and looted and many of the people deported, the book provides ample evidence that failure on Israel’s part to covenant acknowledgement and obedience leads to death or displacement. The royal-temple ideology is likewise proven inaccurate or false due to these same occurrences.

Less convincing is his argument about the pathos of God as illustrated in Jeremiah 12:7-13. Here, the pathos of God is a matter of degree rather than difference. The Deuteronomic tradition (and the Bible, in general) provides a plethora of evidence that God demonstrates an extreme loving-kindness for Israel regardless of how she acts. Brueggemann may hold this characteristic of God in greater esteem than other commentators, but he has not discovered anything novel.

Conclusion


Brueggemann’s major thesis points are sound. The cry of Jeremiah that Jerusalem will be invaded and partly captured and exiled comes to pass as a clear result of lack of faith on the part of the Israelites. The royal-temple theological ideology is proven to be assailable by this same series of events. The emphasis he places upon the pathos of God is legitimate even if it is a nuance of the loving-kindness He demonstrates toward mankind (predominantly Israel in the text).

I rate the book four of five stars. I think Source Criticism is not the best way to approach the creation of Scripture, but one can ignore this portion of the text. I think any Christians or those interested in any topic present in the text would benefit from reading Brueggemann’s work. As a commentary, it is beneficial to use other sources when reading in tandem the biblical book.

[Rob Sparks · Rating 4 out of 5]

A good treatment. Brueggemann is evocative and challenging. I did briefly consider a drinking game in which one takes a shot (of soda, in my case) every time he uses the word “massive,” but my family history of diabetes warned me against such a massive undertaking.

I do appreciate his emphasis on the text as we have it. He doesn’t ignore critical concerns, but doesn’t let them distract from the text as a text.

[Dave Courtney · Rating 4 out of 5]

Brueggeman's commentary provides a welcome addition in the current critical approach to the book of Jeremiah. While he tends towards the political, the aim of this work is to breathe life in to theological center to which Jeremiah belongs. He recognizes the changing face of scholarly approach to Jeremiah, specifically in the modern debates over biographical, exilic/post exilic composition, and Deuteronomic editing. However, rather than getting lost in this debate, he narrows in on the thematic intention of the final composition from within the Deuteronomic tradition. The book anchors itself in covenant theology, being closely tied to the book of Kings and the fulfillment of the Davidic promise. In a very real sense, Jeremiah sits as a dividing line between the scroll theology of the Mosaic law and the prophetic ministry which would carry forward the establishment and declaration of a new covenant in the midst of exile. Whether we can bring these words back to a historical person, there is no doubt that the document reflects a significant time in the history of Judah and Israel. I recommend this one for your shelf, although it works best as a complimentary source to a more detailed and historically oriented commentary (see Holloday, Lundbom)

[Neil White · Rating 4 out of 5]

Walter Brueggemann as an Old Testament scholar attempts to make the book of Jeremiah more readable to our modern ears and mainly succeeds in highlighting the poetic and powerful nature of the book. Due to the nature of the material he is working with it is a more challenging work to read than for example one of his explorations of Old Testament theology or of one of the narrative books of the bible, but as a resource for the book of Jeremiah it is very helpful.

[Rodney Harvill · Rating 4 out of 5]

I read this commentary because I was leading a Bible study on Jeremiah and wanted to see a variety of viewpoints. Although I am theologically conservative and Walter Brueggemann appears to be a theological liberal, I found his commentary to be quite insightful. Furthermore, it did a good job of approaching the book of Jeremiah in its political and cultural context.

[Jeffrey Larsen · Rating 5 out of 5]

This book is worth buying just for the introduction. It is great to see a fresh look at Jeramiah

[Rick Folker]

vintage Brueggemann