The Theology of Jeremiah: The Book, the Man, the Message

by John E. Goldingay

How do we think about the theology of the book of Jeremiah? Do we consider themes section by section, or do we step back and look at the whole? John Goldingay says "both." In The Theology of Jeremiah , Goldingay considers the prophet Jeremiah himself, his individual circumstances and those of Judah, and his message. Though Jeremiah's message varies throughout the book, we gain insights into Jeremiah's theology by viewing the book in its entirety. In doing so, we learn about God, Israel as the people of God, the nature of wrongdoing and prophecy, and what we know about the future.

Genres: Old Testament, Theology

160 pages, Paperback

Published January 5, 2021

About the author

John Goldingay is David Allan Hubbard Professor of Old Testament at Fuller Theological Seminary in Pasadena, California. An internationally respected Old Testament scholar, Goldingay is the author of many commentaries and books.

Reviews

[Bob · Rating 4 out of 5]

Summary: A survey of the life of Jeremiah, the composition of the book, and the theological themes running through it.

The book of Jeremiah is a formidable book to study. It is a long book, one John Goldingay likens to a series of blog posts stitched together into a scroll, the contexts of which are not always apparent. It covers over forty years. Its author was reviled by many, ending up carried off to Egypt while many of his people were relocated to Babylon and those who remained in Judea struggled to eke out an existence.

This book is not a commentary to unpack the tough textual questions (the author has written one of these as well). Rather, what John Goldingay does is help us see the forest instead of just the trees, as well as the rivers, fields and hills. He looks at Jeremiah’s life and literally overviews the book forward and back. Then he considers the major theological themes running through the book.

He begins with Jeremiah’s life and the kings during whose reigns he prophesied largely unheeded (apart from Josiah). Goldingay stresses how he both embodies the faithfulness to which Israel was called, and in the treatment of Israel, he reflects how they are in fact treating God. He considers the composition of “Jeremiah,” originally a scroll of messages read to and burned by Jehoiakim, subsequently a scroll Goldingay believes his followers compiled of his messages in the years following his exile and after his death. He takes a retrospective view of Jeremiah’s life that he believes reflects the retrospective vision of the scroll of Jeremiah. He then traces the themes of the various sections of the two parts, chapters 1-25 and 26-52. He walks through various divisions that he singles out with “Begins with: Think About…” and then walks through the section concluding with a section outline. For example Jeremiah 2-6 is “Begins with: Think About the Exodus” the subject of chapter 2 followed a call to turn back to God in chapter 3, warnings of devastation in chapter 4, condemnation of their unfaithfulness and injustice to the poor in chapter 5, and warnings of devastation from the north because they have been judged and found wanting in chapter 6.

The second part of the book centers around biblical theology, considering five theological ideas and how they are unpacked in Jeremiah. They are:

1. God
2. The People of God
3. Wrongdoing
4. Being a Prophet
5. The Future

The chapter on the people of God is rich with reflection on all God wanted (and wants) for his people. a possession belonging to God, a household, a community, a country and domain, a city and also a sabbath resting place. God wants for them well-being and good leadership. The chapter on “wrongdoing” delineates the ways God’s people turn from him. The chapter on being a prophet includes a striking list of the qualities of prophets evident in Jeremiah the man and the book: do they say the opposite of what we think? do they get attacked by the people of God and especially their leaders? do they love the people of God? and do they intercede? to name a few. Each of the chapters reflects on the implications of these themes in a Christian context.

This book is both concise (140 pages plus a page of commentary recommendations and scripture index) and rich. Leaving exegesis to the commentaries, Goldingay helps us make sense of the whole scroll, the collection of messages (blog posts) over 40 years, the section themes, and the larger theological themes. This is invaluable for anyone studying, teaching, or preaching this book who has to make sense both to oneself and others the message of the sections of the book and the recurring themes of the whole. This helps us move from the information of exegesis to the formation we long for in our lives and those with whom we share this rich and complicated text called Jeremiah.

____________________________

Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher in exchange for an honest review. The opinions I have expressed are my own.

[Jared Saltz · Rating 4 out of 5]

Goldingay's Theology of Jeremiah is an excellent little introductory book for those wanting to get a theological perspective on Jeremiah. I like how Goldingay breaks things down, and he's quite readable. I read this through as part of preparation for teaching a quarter-long Bible class on Jeremiah, and although I wasn't able to use as much of it as I'd like--and would like to revisit it again when I have some more time--I thought it did exactly what I was looking for it to do!

[Michael Philliber · Rating 4 out of 5]

Truly a man of sorrows that Jeremiah. And it just so happened that in my daily devotional reading while I was studying this biblical prophet, out comes a new 160-page paperback by John Goldingay, professor of Old Testament at Fuller Theological Seminary, titled, “The Theology of Jeremiah: The Book, the Man, and the Message”. I was delighted to delve into Goldingay’s work while reading through Jeremiah. The volume’s arrival was as timely as can be, and very accessible. This is a volume I will refer back to throughout the years.

The manuscript is not a commentary, in the typical sense, but it has a lot to say about the book, the man, and the message! Goldingay breaks his work down into two sections. The first takes the 20,000-foot view, perusing who Jeremiah was, what he did, the connections between the word of Yahweh and the words of the prophet, his prayers and protests, disappointments serving the people and dismissal by the population. The author works through the earlier themes of Jeremiah in chapters 1-25, and then the latter matters in 26-52. He softly, but steadily, shows how “Jeremiah was more successful after his death than during his life” (11). Not only did I appreciate Goldingay’s emphasis on the authenticity of the book of Jeremiah and the legitimacy of the manuscript we have today, but I also found heartening the author’s stress on the prophet’s enduring value. “It would be easy to imagine Jeremiah thinking that his life and ministry had been pointless. He had been a failure. But the very fact that we are reading the Jeremiah scroll now shows that it wasn’t. You have no idea what God will do with your life or how God will bless people through you without your knowing it” (17).

The second part of the book comes down to the tree-top level, takes on the theology of Jeremiah. This was a most intriguing section. Here Goldingay works out the various aspects of how Jeremiah describes God; who the people of God are, what they were supposed to be, and what this means for Christians; what was wrong, and the types of wrong done; what it means to be a prophet of Yahweh compared to the prophets of shalom; and lastly, the future both the near and the far. The section on the wrath of God, on pages 127-129, felt unsatisfying – something like a strange meeting between Marcus Dodds (God’s wrath is impersonal) and J.I.Packer (God’s wrath is personal). But after the author develops these topics from Jeremiah, he ends each chapter with what it all means in Christian theology. While working through this section, a reader will be alerted to Jeremiah’s premises and perspectives and will be better able to see them when they surface, and how they’re developed.

Of the many subjects Goldingay addresses that I found useful, the primary one was the prophet’s role. The author weaves into several sections over the volume what a biblical prophet really was and did, the actions that distinguished them from the “other” prophets, and how perilous it was for one to be a genuine prophet of Yahweh. I didn’t agree with every part of his description, such as who was in Yahweh’s celestial cabinet and how these entities might change Yahweh’s plans. But in an age when one hears the mantra “We need to be prophetic” and when one has run across men and women who call themselves “prophets of God” I found the author’s explanations (which seemed to me to cloak subtle warnings) extremely meaningful. Most think it is glorious power and potency to be a prophet. But Goldingay shows how being a real prophet, to be prophetic, is to invite long-term stress, failure, ridicule, incarceration, abuse, rejection, infamy, and downright life-threatening danger.

“The Theology of Jeremiah” is a scholarly work, and yet readable by most anyone. It will enhance your appreciation for the prophet and be a beneficial aid to one’s studies in the biblical book. Seminary professors should add this to their reading list for classes on Christian ministry, or the Old Testament Prophets. Pastors need to take up a copy and pour over its contents, especially as they consider preacher and teaching on this prophetic work. Christians, older and younger, will find it a valuable resource for their own biblical knowledge. With my concerns noted above, I gladly recommend the work.

My thanks to IVP Academic for sending the book, on my request, used for this review. As always, they never made any stipulations on me, other than that I present my own analysis. Therefore, the evaluation given heretofore is my own, provided without my being under any duress.

[Carter Hemphill · Rating 3 out of 5]

Informative, yet it could have been so much more. The book is divided into two parts -- the first an overview of the book, followed by cataloging the main theological themes. The book seems unfinished as the first half provides an enthusiastic overview, examining Jeremiah's life and the circumstances around him with the fall of Judah. Yet, as other reviewers mention, the remaining chapters seem to categorize the references to the book's theological themes (God, people of God, wrongdoing, being a prophet, and the future) in a jumbled fashion. The book ends abruptly, with no overarching theme to tie the two parts together. While it was a useful introduction to Jeremiah, especially in the first four chapters (pp 1-68), other commentaries could be more accessible to a lay audience. While I find that many of the InterVarsity Press publications over the past year have been outstanding, this is certainly one of their weaker additions.

[Christian Wermeskerch · Rating 3 out of 5]

Good overview of Jeremiah. I love Goldingay's First Testament, but couldn't quite vibe with his writing style here.

[Tim Callicutt · Rating 3 out of 5]

[3.5 stars] I’ll own it - I think I entered this one with undue expectations. I can’t say I’ve ever read an introduction to a biblical book, at least one disconnected from a commentary. As a result, Goldingay’s introduction to Jeremiah may be a wonderful example of the genre, but just not my speed.

Goldingay is a gifted communicator. His writing is knowledgeable but still approachable. However, once I finished the book, I found myself struggling to remember what was in it. The main reason behind this is that I struggled to find a continuous throughline. Instead, Goldingay’s introduction reads more as an inventory of what all is contained in Jeremiah. In a sense, this makes sense. Goldingay breaks the book into two halves - one an overview of the author and context of the book, and the other a dive into a handful of prominent theological themes.

A similar introduction wouldn’t be misplaced at the beginning of a full commentary. However, context matters. A more inventory-like approach is consistent with the aims of a commentary, whose express goal is to work through the text. That is, if I read the introduction of a commentary, I have the ability to follow-up with the commentary itself, allowing me to further embed the myriad themes of the book as I read through the whole work. As a self-standing book, this introduction fell flat.

This may be an issue with Jeremiah itself. It’s a sprawling book, even by biblical standards. Not only is it fairly long, but it’s context and genre are all outsized as well (I may be struggling for the right word here - the book is clearly prophetic, but in terms of switching between oracles and narratives, it jumps around). Bringing a singular vision to this text seems difficult. However, it’s not impossible. Assuming some editorial intent within the canon, the Jewish community sees the work as holding together on its own for some reason - and Jeremiah’s message to Judah follows a consistent arc.

Overall, it would have been helpful if Goldingay had established a clear throughline in the book and concluded each section by explaining how his interpretation of that particular theme finds its home within the larger picture of the book. I’m not saying that he doesn’t find repetition in the book, but he doesn’t draw the sort of attention to it the would allow for a larger sense of cohesion.

This isn’t to say that this book doesn’t have merit. Goldingay starts strong. He makes use of the fact that Jeremiah is the most personalized prophetic author in the biblical corpus. As a history teacher, I also appreciated his focus on approaching the text backwards: starting with what we have and moving backwards chronologically to fully understand the context. It’s a clever way to build up layers of historical nuance. In terms of theology, Goldingay’s examination of how Jeremiah’s picture of God does not fit neatly within Christian doctrinal concerns is helpful - especially when he considers the question of free will. I also thought he brought a fitting end to the book by discussing what purpose prophets serve, and especially in his critique of those who mine the text for specific oracles about modern-day. His argument that prophets meant to speak to the people of their time, and even their oracles were limited by that, is refreshing, and allows us to move past an unhelpful interpretative scheme for the prophetic books.

Goldingay has some good nuggets of wisdom, but folded in a largely uninspired work. I will offer that I left this book intrigued in spending more time in Jeremiah. In that way, perhaps Goldingay’s book was a resounding success. But on its own, it may be more helpful as a reference than a standalone read.

[Kyleigh Dunn · Rating 3 out of 5]

Goldingay explains who Jeremiah is, the current circumstances and recent history of Judah, looks at themes in each section of the book, and considers the implication of Jeremiah on theological topics such as the people of God and the future. Much of the content centers on Judah and Yahweh’s relationship, focusing on issues such as God’s wrath and emotions, the people’s sin, and the future of their interactions.

There is lots of helpful historical and cultural background, and Goldingay covers a lot of ground in themes and theology of Jeremiah as well. He packs a lot into a little book, and because of that, the book is a bit choppy and doesn't have a clear thesis. The brevity also meant that there were numerous comments or arguments that needed further explanation or more citations (such as authorship of Jeremiah). Overall, I walked away from this book with some helpful insights, but it did not significantly deepen my understanding of Jeremiah.

Goldingay wrapped up each chapter discussing Jeremiah’s understanding of that theological topic. In these places and elsewhere, he drew out how some of the questions we bring to the text are not questions the text is addressing (ie, some of our modern questions about sovereignty—pg. 44, or the land of Israel—pg. 101). While Jeremiah can still inform our understanding of these issues, we do also need to consider how these texts informed their original hearers.

[Michael Dalton · Rating 4 out of 5]

First testament enthusiasm is contagious.

If nothing else, John Goldingay deserves credit for writing a book titled, Do We Need the New Testament? Letting the Old Testament Speak for Itself (2015). Though I have never read it, I like how the title flips the script, where it’s the new instead of the old that is in question.

Solidifying his esteem for these ancient writings Goldingay authored The First Testament: A New Translation (2018), which I have been using for my daily readings in that part of the Bible. The aim is to give readers a sense of the Hebrew. I like the challenge of it not being easier to read or understand.

Perhaps a little of this philosophy transfers to The Theology of Jeremiah, which includes his translation. He likens the writings to a “collection of blogposts” more than a book. It’s helpful to keep this in mind in relation to the organization of the “scroll”, his word for the book of Jeremiah.

The scroll is not a linear progression of events. The author has a forthcoming commentary, The Book of Jeremiah, coming later this year, which most likely will analyze the material line by line, going from start to finish. The way the scroll was written, however, makes it like a series of different scenes. Goldingay skips back and forth like a movie that alternates between past and present to show how it fits together.

It’s an expert synthesis of the major themes and theology, drawing from the various parts. To use the author’s analogy, it’s to provide a view of the forest from the trees. It’s to explain why the forest might seem to be full of examples of the same trees.

Being the scholar that he is Goldingay draws from rather than reads into the text. Application is helpful, but first of all it’s important to grasp meaning, which is the focus in this book. There is only a judicious use of application.

Part one analyzes Jeremiah’s person, scroll, story and theme. Each theme emerges from consecutive chapters, which include outlines. Jeremiah 11-13, for example, focuses on the “covenant” between Yahweh and Israel. Illustrative of his care in exegesis, Goldingay uses the word “pledge” instead of covenant. Pledge has some overlap with the word translated covenant “but isn’t the same.” “The pledge meant their listening to what he said and acting on it” (35).

It’s something that God imposed on Israel, and yet there are two sides to it. Judah benefited from the relationship in return for surrendering its independence. One of the initial benefits was God getting Israel out of Egypt. Another, “Israel benefited again because Yahweh took them into Canaan, a country with so much land for sheep and goats it seemed to be flowing with milk, and so much land for orchards it seemed to be flowing with syrup that was to be made from the fruit of the trees (traditionally, translations speak of the land flowing with honey, but fruit syrup is the sweetness the word usually denotes” (36). I appreciate this small incidental that sheds light on a familiar phrase.

In what initially could raise eyebrows Goldingay goes on to say that “it might be misleading to say that Yahweh was liberating Israel from Egypt. He wasn’t granting their freedom … Yahweh was actually removing them from service to one master so that they entered the service of another master” (36). Unfortunately, too often God’s people have to learn the hard way that it’s much better to serve God than some other master.

Near the end of this section readers find a distinction that can be easily overlooked. “Was Yahweh’s pledge conditional? … Putting the question this way causes more problems that it solves (as it does in human relationships). Yahweh’s grace and commitment were not conditional, but they did require a response of commitment, otherwise the relationship wouldn’t work. Or we could say that Yahweh’s promises were unconditioned but they were conditional” (37). This is a good example of the nuance that Goldingay continually applies to the text.

Towards the end of the second section, which deals with Jeremiah’s theology, the author surprises. In acknowledging the difficult of defining a prophet, he makes reference to this ministry continuing “recurrently” in the church over the centuries. It’s not clear what he means but it made me wonder if he believes that there are people who function as prophets today.

Some circles in Christianity do recognize people as prophets. They are seen as part of the five fold ministry referenced in Ephesians 4:11.

He does offer a little clarification when he composes questions to ask “prophets or purported prophets today.” In one of his best applications from the life and ministry of Jeremiah, he sets a high standard, one that might leave most weighed in the balance and found wanting.

Lastly, I appreciate how Goldingay highlights apparent contradictions, only to show how they hold together and can be respected despite the tension. In relation to the destruction of Judah, “Did Yahweh intend total destruction and then have a change of mind? Would the order of the chapters rather imply that he intended incomplete destruction, then changed his mind in favor of total destruction, then changed his mind again and didn’t do it” (131).

The author points out that at times Jeremiah appears to be hyperbolic. “In between some of the qualified threats, Jeremiah has already observed to Yahweh, ‘you finished them off’ (Jer 5:3), though he goes on, ‘but they refused to accept discipline,’ which indicates that they still existed and that Jeremiah was being hyperbolic” (131).

Also, “If people turn, then Yahweh can pardon and devastation can be averted (Jer 36:3). If there is no turning and devastation happens, there can be compassion and pardon” (Jer 30:18, 31:34, 33:8). This kind of analysis shows restraint. I appreciate someone who avoids reconciling competing scenarios to achieve what might be an artificial resolve.

It’s why I like reading Goldingay and would read any of his books. He may not always be right but shows himself trustworthy.

[Matt Crawford · Rating 4 out of 5]

The theology of Jeremiah is brief and broad but that is not what makes it different from other commentaries. It begins by telling the story of Jeremiah in reverse, and then goes over the major things which is a turning away of self and turning towards the one true God. Although the book focus heavily on the first few chapters of Jeremiah, it seeks to tell us who God is And what we are like. Accusing not only Israel, but our self of shame, self interest, and stupidity and what it means to belong to God. Do not read as a commentary but as a reminder of your identity as one of God’s chosen people.

[Zach Waldis · Rating 3 out of 5]

Goldingay is my favorite evangelical OT theologian, and this book reflects his general lack of focus. There are some important insights here, such as the fact that we also live in between God's promises and their fulfillment, and Goldingay writes at a level that many lay people will understand. However, his "postmodern" (?) musings sometimes lack focus and finality, which may be more true to the Bible itself, but are a bit difficult to integrate, as is the case here. I'm not sure I understand Jeremiah more after reading this book.

[Daniel Mcgregor · Rating 2 out of 5]

This book was a disappointment. I was expecting more from this author the whole way through the book. The first half of the book is an extended outline of Jeremiah. Helpful maybe, but not a look at Jeremiah's theology. And even when getting to Jeremiah's theology it felt like a tepid elementary school lesson rather than academic depth.

[Matt · Rating 5 out of 5]

Recommended for anyone interested in a concise, yet scholarly robust overview of Jeremiah. Goldingay always takes the text seriously, and his knowledge of the material is thorough and clear.

[Mick Maurer · Rating 4 out of 5]

M first non-commentary read on Jeremiah. A good overview of the prophet.

[Lindsay John Kennedy · Rating 3 out of 5]

Used for a Bible survey. While helpful, the overview often felt scant and inadequately messianic