the prophet jeremiah
Jeremiah the Prophet
This series explores the book of Jeremiah as taught by Ross K. Nichols, uncovering its chronology through careful analysis of historical narratives and contemporary texts. By organizing and contextualizing Jeremiah’s writings, Ross illuminates both the literary and historical world he inhabited. More than just a prophet study, this is a comprehensive examination of Jeremiah’s life and era. Join me as we discover everything the Bible reveals about this fascinating prophet and his times.
This series introduces a detailed study of the book of Jeremiah, exploring its text, historical context, and theological significance. It examines how Jeremiah, a priest from Anatot descended from a rejected priestly line, became a prophet who foresaw Israel’s downfall and proclaimed a new covenant. The study analyzes both the Hebrew Masoretic text and Greek Septuagint versions, noting their differences in content and arrangement.
This class continues exploring the book of Jeremiah, focusing on the historical timeline of Jeremiah’s ministry. It places his prophetic calling in the 13th year of King Josiah’s reign (627/626 BCE), analyzing how this connects to Josiah’s religious reforms. The lesson details how the original Jeremiah scroll was written in the 4th year of King Jehoiakim (605/604 BCE), dictated to Baruch, then destroyed by the king, and subsequently rewritten with additional content.
This class examines the chronological challenges in the book of Jeremiah, which is not arranged in historical order. It analyzes how specific passages can be dated by references to kings’ reigns and historical events, demonstrating the need to reorganize the text for proper understanding. The lesson establishes that Jeremiah’s prophetic ministry began in Josiah’s 13th year (627 BCE) and continued for 40 years until Jerusalem’s destruction, emphasizing the importance of studying these prophecies in their proper historical context.
This class explores prophecy during Josiah’s reign (640-609 BCE), focusing on the disconnect between the king’s religious reforms and the prophets’ warnings. Despite Josiah being described as the most righteous king, neither Jeremiah nor Zephaniah appears to have interacted with him or endorsed his reforms. While historical accounts portray a religious revival under Josiah, both prophets consistently warned of coming destruction and corruption among political and religious leaders. The lesson questions why Josiah died in battle despite Huldah’s prophecy that he would die in peace.
This class examines the purpose of Jeremiah’s prophetic scroll, written in the 4th year of King Jehoiakim (605 BCE), 23 years after his initial calling. Despite official accounts in Kings and Chronicles describing national revival under Josiah, Jeremiah consistently reported that the people rejected God’s message. The lesson connects three key passages using identical Hebrew phrasing about God “forgiving iniquity and sin” – Moses’ request in Exodus 34, Jeremiah’s scroll in chapter 36, and the promise of the New Covenant in Jeremiah 31 – showing that the ultimate goal was repentance leading to covenant renewal.
This class explores prophetic “riddles” in Jeremiah, highlighting parallels between Jeremiah and other biblical figures. It examines how Jeremiah uniquely fulfills the Deuteronomy 18 prophecy of a “prophet like Moses,” noting both share 40-year ministries and similar calling narratives. The lesson analyzes the significance of God “putting words in Jeremiah’s mouth” (a phrase found only in Deuteronomy 18 and Jeremiah), draws connections between Jeremiah and Jesus (both prophesied 40 years before temple destructions), and explores how Jeremiah’s message contradicted the official narrative that all was well during Josiah’s reforms.
This class emphasizes the importance of contextual understanding when studying biblical texts, particularly Jeremiah. It examines discrepancies between official accounts in Kings/Chronicles (which portray Josiah’s reforms as successful) and the prophetic assessments of Jeremiah and Zephaniah (who continued warning of coming destruction). The lesson focuses on problematic practices like child sacrifice at Topheth that supposedly ended during Josiah’s reforms but appear in Jeremiah’s later prophecies. It also analyzes references to the Torah being “found” during Josiah’s reign, exploring allegations that priests had “done violence” to the text, suggesting corruption of scripture by religious authorities despite the discovery of Moses’ original scroll.
This class emphasizes the importance of contextual understanding when studying biblical texts, particularly Jeremiah. It examines discrepancies between official accounts in Kings/Chronicles (which portray Josiah’s reforms as successful) and the prophetic assessments of Jeremiah and Zephaniah (who continued warning of coming destruction). The lesson focuses on problematic practices like child sacrifice at Topheth that supposedly ended during Josiah’s reforms but appear in Jeremiah’s later prophecies. It also analyzes references to the Torah being “found” during Josiah’s reign, exploring allegations that priests had “done violence” to the text, suggesting corruption of scripture by religious authorities despite the discovery of Moses’ original scroll.
This class examines the discovery of “the book of the law” during Temple renovations in Josiah’s 18th year (622 BCE). It analyzes textual evidence suggesting this was Moses’ original scroll (not a copy), which was supposed to be kept beside the Ark of the Covenant – though the Ark wasn’t present when the scroll was found. The lesson connects Jeremiah 15:16 (“Your words were found and I ate them”) to this discovery, arguing that Jeremiah consumed and proclaimed the rediscovered authentic Torah, which contradicted priestly teachings. The teaching highlights how Jeremiah’s criticism of religious authorities stemmed from the discrepancy between the discovered text and corrupted religious practices.
This class examines what happened after King Josiah’s death, focusing on the succession of his sons. It clarifies that Jehoahaz (who reigned for just three months before being deposed by Pharaoh Necho) is also called “Shallum” in Jeremiah 22:11. The lesson tracks Jeremiah’s ministry transition – while he prophesied during Josiah’s reign, most of the book concerns the period after Josiah’s death. The class analyzes Jeremiah 22, showing how Jeremiah confronted Jehoiakim (Josiah’s son who replaced Jehoahaz) at the palace, acknowledging Josiah’s righteousness while warning his successor about impending judgment unless he followed his father’s example.
This class examines King Jehoiakim’s 11-year reign (609-598 BCE), focusing on contradictions between biblical accounts. Kings portrays Jehoiakim becoming Nebuchadnezzar’s vassal for three years before rebelling, while Chronicles describes him being taken captive to Babylon. The lesson analyzes how Jeremiah, Kings, Chronicles, and Daniel provide different perspectives on this period. Key historical markers include Nebuchadnezzar’s defeat of Egypt at Carchemish in Jehoiakim’s fourth year (also Nebuchadnezzar’s first year), and Daniel’s deportation to Babylon in Jehoiakim’s third year. The teaching emphasizes how studying these overlapping accounts creates a comprehensive picture of the events leading to Judah’s downfall.
This is a Bible study focused on the prophet Jeremiah. Ross discusses Jeremiah’s “Temple Sermon” from chapters 7 and 26, delivered at the beginning of King Jehoiakim’s reign. Jeremiah warned that the temple would be destroyed like Shiloh if the people didn’t repent. The religious establishment wanted to kill Jeremiah for this prophecy, but he was saved, unlike the prophet Uriah who was executed by King Jehoiakim.
This class covers “The Holy Family” Bible study focusing on key supporters of the prophet Jeremiah during Judah’s final years. Ross examines the influential family of Shaphan the scribe, whose members consistently protected and aided Jeremiah: his son Ahikam saved Jeremiah’s life; another son Gemariah provided space for Jeremiah’s scroll to be read; his grandson Gedaliah (appointed governor after Jerusalem’s fall) sheltered Jeremiah and was later assassinated. Despite not being from the royal lineage, this family represented true righteousness when the religious establishment and monarchy were corrupt.
This class covers the 14th class in a study series on Jeremiah, focusing on “The Boiling Caldron.” Ross examines the significant geopolitical events of 605 BCE (Jehoiakim’s fourth year) when Nebuchadnezzar defeated Egypt’s Pharaoh Necho at Carchemish, invaded Judah, and subjugated Jehoiakim. During this same pivotal year, God commanded Jeremiah to document all his prophecies from the previous 23 years on a scroll, which Baruch recorded. The speaker discusses how this original scroll (later burned by Jehoiakim) contained both predictions of destruction and promises of hope, including the new covenant prophecy.
This class covers class 15 in a series on the prophet Jeremiah, focusing on reconstructing Jeremiah’s original scroll that was burned by King Jehoiakim. Ross explains his methodology for determining what content likely appeared in the first version of Jeremiah’s writings (605 BCE) versus later additions. He analyzes textual clues to identify which chapters could or couldn’t have been part of the original scroll, noting that about 18 of 52 chapters definitely weren’t included. The speaker also highlights a puzzling detail: the text claims Jehoiakim burned the scroll because it predicted Babylon would destroy the land, yet this specific prophecy doesn’t appear in our current version of Jeremiah.
This class discusses the “extraordinary promise” found in Jeremiah’s writings. Ross analyzes Jeremiah 36:3, where God promises to “forgive their iniquity and their sin” if the people hear and repent. Through textual analysis, the speaker reveals this specific forgiveness formula appears only twice in Jeremiah (31:34 and 36:3). Remarkably, God only says “I will forgive” in the first person six times in the entire Hebrew Bible, all exclusively in Jeremiah. The speaker suggests the New Covenant passage (Jeremiah 31:31-34) may have been part of Jeremiah’s original scroll that King Jehoiakim burned, representing God’s response to Moses’ request in Exodus 34:9 for forgiveness.
This class explores the history of Passover observance throughout the biblical narrative. Ross traces references to Passover from Egypt through the time of Jeremiah, noting how rarely it appears in scripture. Despite the biblical command to observe it annually forever, the text indicates that Passover was celebrated only a few times: the original Passover in Egypt, once in the wilderness, once under Joshua, then not again until Hezekiah and finally Josiah (during Jeremiah’s time). Strikingly, no prophet—including Jeremiah—ever mentions Passover by name, though they frequently reference the Exodus themes of God bringing Israel out of Egypt “with a strong hand and outstretched arm.” The speaker suggests that remembering these redemptive themes may be more important than the ceremonial aspects.
This class examines Jeremiah’s “new covenant” prophecy, exploring its connection to earlier biblical texts. Ross analyzes three passages containing the phrase “forgive their iniquity and sin”: Exodus 34:9 (Moses’ request to God), Jeremiah 36:3 (purpose of Jeremiah’s original scroll), and Jeremiah 31:34 (part of the new covenant prophecy). The speaker argues that Deuteronomy 29-30 provides biblical precedent for this concept, referencing a covenant made “besides the covenant at Horeb” that would be effective after Israel’s exile. Key differences include who performs the heart circumcision – in the Horeb covenant people were commanded to circumcise their hearts, while in the new covenant God will do it. The speaker suggests Jeremiah’s new covenant prophecy draws directly from these Deuteronomic passages.
This class explores what might have been in Jeremiah’s original scroll that was burned by King Jehoiakim. Ross argues that Jeremiah 25 (containing the prophecy about Babylon’s 70 years) was likely part of this scroll, along with the oracles against nations (chapters 46-51). The 70 years prophecy refers specifically to Babylon’s rule over nations beginning in 605 BCE (when Nebuchadnezzar defeated Egypt), not just Judah’s exile period. This timeframe aligns with historical events – from Josiah’s death in 609 BCE to Cyrus’s conquest of Babylon in 539 BCE, exactly 70 years later. The speaker notes that Isaiah even refers to Cyrus as God’s “messiah” who would end Babylon’s dominance.
This class examines King Jehoiakim’s rebellion and downfall. After Josiah’s death in 609 BCE, Egypt placed Jehoiakim on Judah’s throne. During his 11-year reign, Nebuchadnezzar invaded Judah, taking temple treasures and captives (including Daniel) around 605 BCE. Jehoiakim became Babylon’s servant for three years before rebelling, which brought swift retribution. Jeremiah prophesied an ignoble death for Jehoiakim (“the burial of an ass”) and that none of his descendants would rule, yet his son Jehoiachin (also called Jeconiah/Konya) did succeed him briefly. After three months, Nebuchadnezzar besieged Jerusalem, and Jehoiachin surrendered in 598 BCE, being taken to Babylon with his mother and 10,000 captives. Nebuchadnezzar then appointed Mattaniah (renamed Zedekiah) as the final Davidic king.
This class examines the early reign of Zedekiah, Judah’s final king. After Jeconiah’s exile to Babylon (598 BCE), Nebuchadnezzar appointed Mattaniah (renamed Zedekiah) as king – who was actually Jeconiah’s uncle, not brother as some biblical texts suggest. The speaker clarifies confusion about Zedekiah’s identity, explaining that two men named Zedekiah existed: Josiah’s son (who became king) and Jehoiachin’s brother.
The class focuses on Jeremiah’s activities during this period, including his letter to the exiles in Babylon instructing them to “build houses and plant gardens” as they would be there for 70 years. Jeremiah had a vision comparing the exiles to “good figs” who would eventually be restored, while those remaining in Jerusalem were “bad figs” facing destruction.
A key event described is Jeremiah’s confrontation with false prophet Hananiah during a diplomatic gathering in Jerusalem. While Jeremiah wore a wooden yoke symbolizing submission to Babylon as God’s will, Hananiah broke it, falsely prophesying Babylon’s downfall within two years. Jeremiah countered with prophecies of an iron yoke and Hananiah’s death, which came to pass.
This class addresses a “chronology conundrum” in understanding King Zedekiah’s final years. The speaker examines biblical texts from Jeremiah and Ezekiel to establish precise dates and events during Zedekiah’s 11-year reign. Key revelations include Zedekiah’s diplomatic mission to Babylon in 593 BCE (sending tribute through Sariah, brother of Jeremiah’s scribe Baruch), and his subsequent rebellion by seeking Egyptian military support. The speaker demonstrates how Ezekiel’s dated visions from Babylon perfectly align with Jeremiah’s Jerusalem prophecies, including the exact day Babylon began besieging Jerusalem (9th year, 10th month, 10th day). The siege lasted 17 months, ending in Jerusalem’s destruction in 586 BCE. Throughout this period, Jeremiah continued urging surrender to Babylon while imprisoned in a pit, until rescued by an Ethiopian eunuch named Ebed-Melech.
This class examines how the prophets Jeremiah and Ezekiel received remarkably parallel messages from God in two different locations during Jerusalem’s final days. It focuses on events in 587-586 BCE, when Jerusalem was under Babylonian siege. While Jeremiah was imprisoned in Jerusalem, he received a command to purchase land as a symbol of future restoration, accompanied by promises of an “everlasting covenant.” Simultaneously in Babylon, Ezekiel received nearly identical prophecies about restoration, including the phrase “they will be my people and I will be their God.” The transcript highlights how Ezekiel’s vision of Zedekiah’s failed escape was fulfilled precisely – including his prediction that Zedekiah “would not see the land,” which came true when Zedekiah was blinded after witnessing his sons’ execution. Jerusalem fell one month later (586 BCE), but both prophets maintained that restoration would eventually come.
This document details a method for chronologically reconstructing the Book of Jeremiah, which is not arranged sequentially in standard Bibles. The author analyzes references to specific kings’ reigns (Josiah, Jehoiakim, Jeconiah, and Zedekiah) to reorder the 52 chapters. By examining internal dating clues and cross-referencing with other biblical books, the author creates a timeline that reveals Jeremiah’s prophetic ministry spanning the final 40 years of the Judean kingdom.
