The account of the capture and the destruction of Jerusalem parallel – both linguistically and substantively – Yirmiyahu's prophecy of consecration, in which he predicted the destruction already at the beginning of his mission. This parallel indicates that Nevukhadnetzar's rebuke of Tzidkiyahu  for rebellion and treachery represents, as it were, God's rebuke of him for his spiritual rebellion.

Chapter 39 is the direct continuation of chapter 38, and it describes the fulfillment of Yirmiyahu's prophecy in two directions. It emphasizes the contrast between the fate of the heads of the kingdom – Tzidkiyahu and his princes who failed to heed Yirmiyahu's prophecy and even tried to kill him – to the fate of Yirmiyahu, the prophet who remained faithful to God's word. Yirmiyahu was saved by Nevuzar'adan on the direct order of Nevukhadnetzar himself and Tzidkiyahu and his princes are severely punished. Therefore in this chapter the remaining of Yirmiyahu in Eretz Yisrael is not described as his choice.

In the account in chapter 40, Yirmiyahu chooses to remain in Eretz Yisrael and not be under Nevukhadnetzar’s care in Babylon. This action clarifies the fact that Yirmiyahu's support for surrender did not stem from political motives or from excessive closeness to Babylon, but was rather a result of his prophecy. It seems that after the destruction, Yirmiyahu thinks that that there is hope for reestablishing national life in Eretz Yisrael through Gedalya. Therefore, it is stressed in this chapter that the remaining of Yirmiyahu in Eretz Yisrael was by his choice.

Insisting upon the honor due to the Father and the honor due to the son characterizes the entire length of Yirmiyahu's mission. This duality underlies the two accounts of Yirmiyahu's fate: On the one hand, chapter 39 describes Yirmiyahu's rescue at the hand of the king of Babylon owing to his "pro-Babylonian" loyalty, as it were, and his prophecies of calamity and rebuke of the people – and his call for surrender. All these are the result of his prophetic mission from God. On the other hand, chapter 40 emphasizes that Yirmiyahu tied his fate of his own free will to the fate of the nation that he so greatly loved.

Courtesy of the Virtual Beit Midrash, Yeshivat Har Etzion