THE CALL OF JEREMIAH by DAVID TUDOR ... - David T Williams

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composition, however Jeremiah would have used such a style current
in his day (Thompson 1980:273) and in any case was reflecting a
Deuteronomic assessment. The pattern of the sermons, comprising
the proclamation of God's word, the description of the people's sin,
and the announcement of judgement, is repeated elsewhere in the
book (eg Jr 11:1-17, 17:19f, 34:8f).
Jeremiah's defense (Jr 26:12-15) is also in Deuteronomic prose, and
is usually attributed to the biographical B source. It is closely dated (Jr
26:1), reflecting a time soon after the death of Josiah and the
subsequent panic, when the people needed an external symbol on
which to rely. Jeremiah has to point out that such trust in the temple is
impotent without real repentance. The consternation produced on the
panicing people by his word then led naturally to the attack on him and
the necessity of his defense. Such a close agreement with the
historical situation, which would tend to blur on later composition,
tends to support an early recording of the events. That the people
rejected Jeremiah's words is seen in subsequent events, but also in
the prohibition of prayer which followed the first sermon (Jr 7:16).
Despite being in such danger, Jeremiah's life was spared (Jr 26:16), a
significant comment on the authenticity of the promise of protection in
the call narrative, particularly in view of the death of the other prophet,
Uriah. Harrison (1973:128) suggests that his death was due to his
flight to Egypt being treated as sedition. However, Jeremiah could