Jeremiah, Lamentations (Understanding the Bible Commentary | UBC)

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“In any case, the transition from the old covenant to the new covenant is motivated not by some flaw in the old covenant, but by the inability of God’s people to keep it.” (Page 211)

“In a book as varied and complex as Jeremiah, no single theological theme can capture its theological scope and depth, but covenant comes very close to doing so. In one sense, that is not surprising since covenant is one of the most productive theological themes in the Bible. But even in comparison to other biblical books and the other prophets, Jeremiah is the one of the most explicitly covenantal in its theology.” (Page 9)

“The English title derives from the ancient versions and early interpreters. In antiquity, the book was referred to by its opening word: ʾeka (‘how?’). The rabbis referred to the book as qinot, the Septuagint (Greek Old Testament) entitled the book Threni, and the Vulgate referred to it as Lamenta—all meaning ‘Lamentations.’” (Page 327)

“These dates translate to 626–586 b.c. in a modern calendar. Later prose chapters narrate even later events in Jeremiah’s life, extending into the exilic period (post-586 b.c.), for which see chapters 40–44.” (Pages 3–4)

“In Isaiah’s case it was an angel, specifically a seraph, who touched his lips with a burning coal, but the acts are similar enough to associate them with one another. In part, then, this act shows that Jeremiah is a prophet in the line of Isaiah. It also shows the consecration of Jeremiah’s mouth, the tool that God is setting apart for the accomplishment of his purpose. Along with the action, God also speaks to Jeremiah with an explanation. He has put his words in Jeremiah’s mouth. In essence, this unit tells the reader that Jeremiah’s words to follow are not to be understood as the opinion or advice of a mere human, but rather as God’s very words.” (Page 22)