{"id":1395,"date":"2018-02-05T17:59:20","date_gmt":"2018-02-05T16:59:20","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1395"},"modified":"2018-02-05T17:59:20","modified_gmt":"2018-02-05T16:59:20","slug":"the-book-of-consolation-jeremiah-30-33","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/02\/05\/the-book-of-consolation-jeremiah-30-33\/","title":{"rendered":"The Book of Consolation: Jeremiah 30\u201333"},"content":{"rendered":"
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The word that came to Jeremiah from Jehovah, saying, Thus speaks Jehovah, the God of Israel, saying, Write you all the words that I have spoken unto you in a book.<\/em><\/p>\n

Jeremiah 30:1<\/em><\/a><\/p>\n

This is a study of Jer<\/span>emiah, chapters 30<\/a> through 33<\/a>. These four chapters within the Book of Jeremiah are one unit. This one prophetic discourse is called the Book of Consolation because that is its main theme: consolation <\/span>for Israel. Through most of his book, Jeremiah has been majoring on judgment and minoring on blessing. In these four chapters, he majors on blessing and minors on judgment.<\/p>\n

These four chapters can be <\/span>divided into two major units. The third major unit develops the relationship of Jeremiah 23<\/a> to the Book of Consolation.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. Restoration of Israel and Judah\u2014Jeremiah 30:1\u201331:40<\/a><\/p>\n

We will begin with the first major unit of the Book of Consolation. We can subdivide this unit into thirteen sections.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. Introduction\u2014Jeremiah 30:1\u20133<\/a><\/p>\n

The word that came to Jeremiah from Jehovah, saying, Thus speaks Jehovah, the God of Israel, saying, Write you all the words that I have spoken unto you in a book. For,<\/em><\/span> lo, the days come, says Jehovah, that I will turn again the captivity of my people Israel and Judah, says Jehovah; and I will cause them to return to the land that I gave to their fathers, and they shall possess it.<\/em><\/span><\/p>\n

The Word of Jehovah came to Jeremiah in verse 1<\/a>, and Jeremiah was commanded to write in verse 2<\/a>. It states: Write you<\/em> or, more literally from the Hebrew text, \u201cWrite for yourself.\u201d In<\/span> other words, Jeremiah is asked to write for himself and for his own personal benefit all the words that I have spoken unto you in a book<\/em>. Instead of receiving an extensive, negative message as it has<\/span> been with the first 29 chapters of his book, he is now to receive an extensive, positive message and he is to put it together in a separate book. So there is a separate book, or more correctly, a sep<\/span>arate scroll, comprising chapters 30<\/a>, 31<\/a>, 32<\/a>, and 33<\/a>.<\/p>\n

Verse 3<\/a> gives a summary of what these four chapters contain: For, lo, the days come, says Jehovah.<\/em> These words point to the prophetic future. In t<\/span>hat prophetic future, I will turn again the captivity of my people Israel and Judah, says Jehovah<\/em>. This is the basic theme throughout the four chapters in general and the first two chapters in particu<\/span>lar; God will again bring back the Jews, both Houses of Israel, into the Promised Land. God promises a future, final restoration. He then makes three supporting statements: first, I will cause them to<\/em><\/span> return<\/em>; secondly, He will give them the Land He gave to their fathers; and thirdly, they will possess it. Verse 3<\/a> is basically the theme of the entire Book of Consolation of chapters 30<\/a> through 33<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Time of Jacob\u2019s Trouble\u2014Jeremiah 30:4\u201311<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Beginning of the Prophecy\u2014Jeremiah 30:4<\/a><\/p>\n

And these are the words that Jehovah spoke concerning Israel and concerning Judah.<\/em><\/p>\n

With these words, the prophecy itself begins in earnest. God told Jere<\/span>miah that the words he is about to write in the separate scroll are the words of Jehovah concerning both the House of Israel and the House of Judah.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Great Tribulation\u2014Jeremiah 30:5\u20137<\/a><\/p>\n

In these verses, he deals specifically with the Great Tribulation.<\/p>\n

For thus says Jehovah: We have heard a voice of trembling, of fear, and not of peace. Ask ye<\/em><\/span> now, and see whether a man does travail with child: wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? Alas! for that day is great, so that none is like it: it is even the time of Jacob\u2019s trouble; but he shall be saved ou<\/em><\/span>t of it.<\/em><\/p>\n

He begins with the voice of judgment in verse 5<\/a>. Behold, it is a voice of trembling<\/em>, [a voice] of f<\/em><\/span>ear<\/em>, but it is not a voice of peace.<\/p>\n

Rather than peace, there is the pain of travail<\/em>, the pain of childbirth in verse 6<\/a>. Ask \u2026 and see<\/em> [does a man] travail with child?<\/em> The answer is \u201cno.\u201d If that is t<\/span>he case, then why do I see every man with his hands on his loins, as a woman in travail<\/em>; why are all the men\u2019s hands clutching their mid-section, doubled up in pain, and all faces are turned into pale<\/em><\/span>ness?<\/em> The answer is that the Day of Jehovah, the Tribulation, has finally arrived.<\/p>\n

Concerning the Tribulation he states in verse 7<\/a>: Alas! for that day is great<\/em>. That day is equal to what is elsewhere <\/span>referred to as the Day of Jehovah, the most common biblical name for the Great Tribulation. It is so severe that the verse states: none is like it: it is even the time of Jacob\u2019s trouble.<\/em> The Bible ha<\/span>s a great number of names for what we now commonly call the Great Tribulation. Here we are given a name for the Tribulation that directly relates it to the Jewish nation. It is the time of Jacob\u2019s tro<\/em><\/span>uble<\/em>, because the Tribulation will be much more severe for Jews than for Gentiles.<\/p>\n

Two other chapters that detail the severity of the Tribulation for the Jews are Matthew 24:15\u201328<\/a> and Revelation 12:1\u2013<\/span>17<\/a>. The reason it will be more severe for the Jews than for others is because of the principal found in Isaiah 40:1\u20132<\/a>: Israel receives double for all her sins. As much as God punishes the Gentiles, Is<\/span>rael always receives double for all her sins because of yet another principal: to whomsoever much is given, much is required. The Tribulation will prove to be uniquely the time of Jacob\u2019s trouble.<\/em> Nev<\/span>ertheless, there is a promise: but he shall be saved out of it.<\/em> The point of that promise is that no matter how bad it may get for them, the Jews as a people, as a nation, will survive it.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. Israel\u2019s Deliverance\u2014Jeremiah 30:8\u201311<\/a><\/p>\n

Jeremiah talks about the deliverance from the Great Tribulation. He made a promise at the end of verse 7<\/a> by saying: he shall be saved out of it<\/em>. Verses 8\u201311<\/a> gi<\/span>ve us the details of just how it is going to be done.<\/p>\n

And it shall come to pass in that day, says Jehovah of hosts, that I will break his yoke from off your neck, and will burst your bonds; and strang<\/em><\/span>ers shall no more make him their bondman; but they shall serve Jehovah their God, and David their king, whom I will raise up unto them. Therefore fear you not, O <\/em>Jacob my servant, says Jehovah; neithe<\/em><\/span>r be dismayed, O Israel: for, lo, I will save you from afar, and your seed from the land of their captivity; and Jacob shall return, and shall be quiet and at ease, and none shall make him afraid. For I am with you, says Jehovah, to save <\/em><\/span>you: for I will make a full end of all the nations whither I have scattered you, but I will not make a full end of you; but I will correct you in measure, and will in no wise leave you unpunished.<\/em><\/span><\/p>\n

God states he is going to break the oppressor\u2019s yoke in verse 8<\/a>: in that<\/em> [prophetic, future] day \u2026 I will break his yoke from off your neck<\/em>. His yoke<\/em> refers to the o<\/span>ppressor, which will be the Antichrist in that end-time period. His yoke over the Jews will be broken and will burst your bonds<\/em>, meaning Israel will be freed. This is followed by a promise: and strang<\/em><\/span>ers shall no more make him their bondman<\/em>. That is why this prophecy was not fulfilled by the return from the Babylonian captivity; after the Babylonian captivity, strangers have made the Jews their bo<\/span>ndmen. When the final restoration comes following the Tribulation, which is what this context is all about, then indeed this promise will be fulfilled: strangers shall no more make him their bondman<\/em>.<\/p>\n

<\/span>However in verse 9<\/a>, they will serve someone. It will no longer be Gentiles like the Antichrist, but they shall serve<\/em> [first] Jehovah their God, and<\/em> [second] David their king.<\/em> Some interpret David thei<\/em><\/span>r king<\/em> as being a reference to the Messiah, David\u2019s greatest Son. But there is no reason to get away from the literal interpretation of Scripture. It should be taken as the literal David whom I will r<\/em><\/span>aise up unto them<\/em>. This is a word that is used in reference to the resurrection from the dead. Indeed, King David will some day be resurrected and he will be a co-regent with Yeshua (Jesus) over Israe<\/span>l. Israel will serve both Jehovah their God<\/em> through the Messiah, but also David their king<\/em>. This is also taught in Ezekiel 34:23\u201324<\/a>; 37:24\u201325<\/a>; and Hosea 3:5<\/a>.<\/p>\n

For that reason Israel is not to fear in v<\/span>erse 10a<\/a>: Therefore fear you not, O Jacob my servant, says Jehovah; neither be dismayed, O Israel.<\/em><\/p>\n

Israel is not to fear, nor be dismayed for two reasons in verses 10b\u201311<\/a>. The first reason is that Isr<\/span>ael is going to be regathered in verse 10b<\/a>: I will save you from afar, and your seed from the land of their captivity<\/em>. The Jews will return, they will rest quietly and be at ease, and none will make t<\/span>hem afraid.<\/p>\n

The second reason they are not to fear nor be dismayed is because Israel is going to survive. The promise in verse 11<\/a> is very graphic. God intends eventually to make a full end of all the <\/em><\/span>nations<\/em> to which God has scattered the Jewish people. But He will never make a full end of the Jewish people. He will discipline them, He will correct<\/em> [them] in measure<\/em>, He will not leave<\/em> [them] unpun<\/em><\/span>ished<\/em>, but He will never make a full end of the Jewish people. Because of verses like this, the Jewish people are guaranteed to survive. They will survive as they have survived throughout the centurie<\/span>s. That is why, although the Tribulation will be especially severe for the Jews, nevertheless, Israel as a nation, as a people, will survive that Tribulation.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Healing of Zion\u2019s Wounds\u2014Jeremiah 30:12\u201317<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Wounding of Zion\u2014Jeremiah 30:12\u201315<\/a><\/p>\n

For thus says Jehovah, Your hurt is incurable, and your wound grievous. There is none to plead your cause, that you may be bound up: you have no healing medic<\/span>ines. All your lovers have forgotten you; they seek you not: for I have wounded you with the wound of an enemy, with the chastisement of a cruel one, for the greatness of your iniquity, because your sins were increased. Why cry you for your hurt? your pain is incurable: for the greatness of your iniquity, because your sins were increased, I have done these<\/span> things unto you.<\/p>\n

Verse 12<\/a> describes their<\/span> sickly state: Your hurt is incurable, and your wound grievous<\/em>.<\/p>\n

In verse 13<\/a>: There is none to plead your cause<\/em>. There is no one who can apply bandages upon Israel\u2019s wounds, there is no one who can app<\/span>ly healing medicines<\/em>. The healing here is healing that takes place over new flesh; it talks about the forming of the skin over the wound. The problem here is that new skin cannot grow.<\/p>\n

Verses 14\u201315<\/a> re<\/span>veal that it was God who wounded Israel. He reminds them that All your lovers<\/em>, meaning the foreign gods with whom Israel has committed spiritual idolatry, have forgotten her; they seek you not.<\/em> Those <\/span>nations provided no healing balm for Israel. The reason Israel has been abandoned this way is because God has done the wounding with the wound of an enemy, with the chastisement of a cruel one.<\/em> The re<\/span>ason it was necessary for God to wound Israel is because of the greatness of<\/em> [Israel\u2019s] iniquity, because your sins were increased.<\/em> God has done these things to Israel because of two reasons. First, f<\/span>or the greatness of<\/em> [her] iniquity<\/em>, a singular, specific iniquity. As is revealed later, this specific iniquity was the rejection of the Messiahship of Jesus. Secondly, because your sins<\/em> [plural] were<\/em><\/span> increased.<\/em> Because of the one major sin, rejecting the Messiah, has led to many other acts of sins.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Healing of Zion\u2014Jeremiah 30:16\u201317<\/a><\/p>\n

The One who has wounded Zion intends to heal Zion. He will do so in two stages.<\/p>\n

Therefore all they that devour you shall be devoured; and all your adversaries,<\/em><\/span> every one of them, shall go into captivity; and they that despoil you shall be a spoil, and all that prey upon you will I give for a prey. For I will restore health unto you, and I will heal you of your wounds, says Jehovah; because they have called you an outcast, saying, It i<\/em><\/span>s Zion, whom no man seeks after.<\/em><\/p>\n

In the first stage, God intends to punish the nations who inflicted the wound upon Zion <\/span>in verse 16<\/a>. He promises that all they that devour you shall be devoured; and all your adversaries, every one of them, shall go into captivity<\/em>. Those that have despoiled Israel will become a spoil the<\/span>mselves, and all who prey upon Israel will be given for a prey. This is the principal of Genesis 12:3<\/a>, \u201cI will curse them that curse you.\u201d<\/p>\n

In verse 17<\/a>, the second stage of the healing is Israel\u2019s reco<\/span>very: I will restore health unto you, and I will heal you of your wounds<\/em>. The reason He is going to do so is because of the statements of Israel\u2019s enemies: they have called<\/em> [Israel] an outcast<\/em>; they h<\/span>ave called Zion a city that no man seeks. God is going to punish them for that and He will heal Israel by forgiving her sins.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Restoration of Jacob\u2014Jeremiah 30:18\u201322<\/a><\/p>\n

He speaks of the return itself and makes four points in verse 18<\/a>: Thus says Jehovah: Behold, I will turn again the captivity of Jacob\u2019s tents, and have co<\/em><\/span>mpassion on his dwelling-places; and the city shall be builded upon its own hill, and the palace shall be inhabited after its own manner.<\/em><\/p>\n

The first point concerns their return: Behold, I will turn aga<\/em><\/span>in the captivity of Jacob\u2019s tents<\/em>. It should be noted that the word tents is used, which always implies a temporary abode rather than a permanent one. The picture is that Jacob is in temporary abodes <\/span>because, during the second half of the Tribulation, most of the Jews are no longer in their own homes, but have fled the Land to a place called Petra or Bozrah (Mic. 2:12<\/a>). Therefore, they are living <\/span>in tents, temporary abodes. Now God promises that He will save the tents of Jacob.<\/em> A similar statement is made in Zechariah 12:7<\/a>, where the promise is made that God will save the tents of Judah first <\/span>before he rescues the inhabitants of Jerusalem.<\/p>\n

The second point states: and have compassion on his dwelling-places<\/em>. God is going to show compassion for the Land and bring the Jews back into all of th<\/span>e Promised Land.<\/p>\n

Thirdly: the city shall be builded upon its own hill<\/em>. The word city<\/em> in the Hebrew text does not have the word \u201cthe\u201d in front of it, no definite article, so it is a collective singular<\/span> for all cities. All cities are going to be rebuilt in the Land, each city will be rebuilt on its own ruins. In fact, the Hebrew word for hill here is not the normal Hebrew word givat<\/span>, but the word te<\/span>l, a man-made hill<\/em>, which is built up of successive layers by the destruction of cities. The point is that each city will be rebuilt on its own ruins or tel<\/span>.<\/p>\n

And fourthly: the palace shall be inhabite<\/em><\/span>d after its own manner<\/em>; there will be a place for royalty as well.<\/p>\n

He speaks of the effect this will have on the people in verse 19<\/a>: And out of them shall proceed thanksgiving and the voice of them th<\/em><\/span>at make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small.<\/em><\/p>\n

The effect will be four things: first, they shall give thanksgiving<\/em>; they wil<\/span>l be characterized by thankfulness. Secondly, they shall make merry<\/em>; they will be characterized by joy and gladness. Thirdly, they will increase numerically, for God states: I will multiply them, and <\/em><\/span>they shall not be few<\/em>. And fourthly, they will be glorified, no longer small<\/em>.<\/p>\n

He speaks of their establishment in three statements in verse 20<\/a>: Their children also shall be as aforetime, and their con<\/em><\/span>gregation shall be established before me; and I will punish all that oppress them.<\/em><\/p>\n

First: Their children also shall be as aforetime<\/em>, as it was with the Exodus, as it was with the monarchy, so it is go<\/span>ing to be again. Secondly: their congregation shall be established before me<\/em>; Israel will have a congregational relationship to God. And thirdly: I will punish all that oppress them<\/em> in keeping with th<\/span>e Abrahamic Covenant that stated, \u201cI will curse them that curse you.\u201d<\/p>\n

He speaks of Israel\u2019s new leaders and states two things about them in verse 21<\/a>: And their prince shall be of themselves, and their<\/em><\/span> ruler shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is he that has had boldness to approach unto me? says Jehovah.<\/em><\/p>\n

First, it emphasiz<\/span>es their Jewishness in that it says: their prince shall be of themselves.<\/em> The Hebrew word used here is addir<\/span>, meaning \u201ca noble one,\u201d and this was taken by the rabbis to be messianic. Their ruler shall<\/em><\/span> proceed from the midst of them.<\/em> The emphasis of this statement is that from here on their rulers will be Jews, not Gentiles.<\/p>\n

The second thing about the new leader is his relationship to God: I will c<\/em><\/span>ause him to draw near, and he shall approach unto me: for who is he that has had boldness to approach unto me?<\/em> These verses may very well speak of the Messianic Person. In fact, the rabbis took these <\/span>verses to be exactly that, messianic.<\/p>\n

The final result of all this is spelled out in verse 22<\/a>: And ye shall be my people, and I will be your God.<\/em><\/p>\n

This speaks of Israel\u2019s national salvation, which will<\/span> occur as one of the by-products of the Great Tribulation.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>E. The Wrath of God\u2014Jeremiah 30:23\u201331:1<\/a><\/p>\n

Having concluded the previous section proclaiming Israel\u2019s national salvation, Jeremiah points out that Israel must suffer the wrath of God before she reaches h<\/span>er national salvation.<\/p>\n

Behold, the tempest of Jehovah, even his wrath, is gone forth, a sweeping tempest: it shall burst upon the head of the wicked. The fierce anger of Jehovah shall not return, unti<\/em><\/span>l he have executed, and till he have performed the intents of his heart: in the latter days ye shall understand it. At that time, says Jehovah, will I be the God of all the families of Israel, and they shall be my people.<\/em><\/span><\/p>\n

Verse 23<\/a> describes this wrath as the tempest of Jehovah<\/em>. The tempest of Jehovah<\/em> is the wrath of God that has gone forth<\/em>, it is a sweeping tempest, and it shall burst upon the hea<\/em><\/span>d of the wicked<\/em>. This verse is a repetition of an earlier segment of Jeremiah, chapter 23:19<\/a>. It describes that period of the divine wrath of God: which is the period of the Great Tribulation.<\/p>\n

In vers<\/span>e 24<\/a>, he emphasizes the anger of God: The fierce anger of Jehovah shall not return, until he have executed, and till he have performed the intents of the heart.<\/em> The anger of God will not subside, will<\/span> not be appeased, will not settle down, will not be comforted, until the anger of God has executed all that He intends to execute. That is the full, divine judgment for sin on the world in general, and Israel in particular, which, in turn, <\/span>will bring about Israel\u2019s national salvation. He goes on to say: in the latter days ye shall understand it<\/em>. Again, with those statements he puts the event right<\/span> into the prophetic future. He points out that in the prophetic future they will understand it. What is it that they will understand? The point of understanding is that the judgment was the means of bringing Israel to salvation. What they will understand<\/span> in a future day is that God used judgment, not as an end in itself, but as a means of bringing Israel back to Himself. This verse is a repetition of a previous verse as well, chapter <\/span>23:20<\/a>.<\/p>\n

In chapter 31:1<\/a>, he begins with the expression: At that time<\/em>, once again putting the events into the prophetic future. When he states at that time, he mean<\/span>s those latter days of chapter 30:4<\/a>, that is, at the time of the Great Tribulation when Israel comes to her national salvation. Then, God states: will I be the God of all the families of Israel.<\/em> The p<\/span>hrase, all the families<\/em>, means all Twelve Tribes. God is going to save the whole nation of Israel, and that will include all Twelve Tribes. This is Israel of chapter 31:7<\/a>, the believing Remnant that i<\/span>s left. And once again, he reaffirms: they shall be my people.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>F. God\u2019s Love and Promises to Israel\u2014Jeremiah 31:2\u20136<\/a><\/p>\n

Thus says Jehovah, The people that were left of the sword found favor in the wilderness; even Israel, when I went to cause him to rest. Jehovah app<\/span>eared of old unto me, saying, Yea, I have loved you with an everlasting love: therefore with lovingkindness have I drawn you. Again will I build you, and you shall be built, O virgin of Israel: again shall you be adorned with your tabrets, and shall go forth in the dances of them that make merry. Again shall you plant vineyards upon the mountain<\/span>s of Samaria; the planters shall plant, and shall enjoy the fruit thereof. For there shall be a day, that the watchmen upon the hills of Ephraim shall cry, Arise ye, and let us go up to Zion unto Jehovah our God.<\/span><\/p>\n

In verse 2<\/a>, He again promises that, no m<\/span>atter how bad it may get, Israel will survive. The people that were left of the sword<\/em> [the Jews who survive the Tribulation, that faithful Remnant], found favor in the wilderness<\/em>. The place of Israel\u2019<\/span>s salvation is in the wilderness<\/em>. This wilderness<\/em> is the same as the wilderness<\/em> of Ezekiel 20:35<\/a>; it is the same as the wilderness<\/em> of Revelation 12:6<\/a>, 13\u201314<\/a>; it is the wilderness where the city of Boz<\/span>rah or Petra is located and where Israel is going to be saved. Indeed, to emphasize this point He states: even Israel<\/em>. He clearly identifies who He means: Israel. They are going to find favor and grac<\/span>e from God the day God moves to cause [them] to rest. The rest is salvation rest.<\/p>\n

In verse 3<\/a>, he deals with God\u2019s everlasting love for Israel, which explains the reason Israel survives: Jehovah appear<\/em><\/span>ed of old unto me.<\/em> In other words, the truth that Jeremiah is about to express is something that was revealed to Jeremiah and the prophets for quite some time. The truth is: Yea, I have loved you with<\/em><\/span> an everlasting love.<\/em> Indeed, that was the message of all of the prophets, and it was the theme of the whole Book of Hosea the Prophet. God\u2019s love for Israel is an everlasting love<\/em>, it is love eternal<\/span>. Because of God\u2019s eternal love for Israel, he states: therefore with lovingkindness have I drawn you<\/em>. The Hebrew word for \u201cdrawing\u201d here is the draw of love towards itself. It is used that way in the<\/span> Song of Solomon 1:4<\/a> and Hosea 11:4<\/a>. God will draw Israel to Himself.<\/p>\n

In verses 4\u20135<\/a>, God makes three promises to Israel. First, Israel is to be built: Again will I build you, and you shall be built, O<\/em><\/span> virgin of Israel.<\/em><\/p>\n

The same promise is made in chapters 14:17<\/a>; 18:13<\/a>; and 31:21<\/a>. This will be possible only because of chapter 31:34<\/a>, which has to do with Israel\u2019s salvation under the New Covenant. Th<\/span>e second promise is that Israel will rejoice: again shall you be adorned with your tabrets, and shall go forth in the dances of them that make merry.<\/em> The third promise is that Israel will plant: Again<\/em><\/span> shall you plant vineyards upon the mountains of Samaria; the planters shall plant, and shall enjoy the fruit thereof.<\/em> No longer will they have unproductive fields, no longer will others take that whi<\/span>ch they have produced. They will be able to plant and enjoy the products of their labor.<\/p>\n

In verse 6<\/a>, he concludes the section by pointing to Jerusalem as being the center: For there shall be a day<\/em> [wh<\/span>ich is the Kingdom Period], that the watchmen upon the hills of Ephraim shall cry, Arise ye, and let us go up to Zion.<\/em> The watchmen<\/em> in the land of Ephraim are part of the northern kingdom. For a long <\/span>time the northern kingdom tried to keep Jews from going to Jerusalem, but now the watchmen of Ephraim will say: let us go up to Zion unto Jehovah our God<\/em>, \u201clet us go to Jerusalem.\u201d In the Millennial K<\/span>ingdom, to go to Jerusalem is to go to God\u2019s presence because of what Jeremiah has already said in chapter 3:17<\/a>; that is, God Himself will reign in a visible way from Jerusalem in the Person of the Me<\/span>ssiah.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>G. The Return of the Remnant\u2014Jeremiah 31:7\u201314<\/a><\/p>\n

In dealing with the return of the Remnant, Jeremiah makes two main points.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Regathering of the Remnant\u2014Jeremiah 31:7\u20139<\/a><\/p>\n

For thus says Jehovah, Sing with gladness for Jacob, and shout for the chief of the nations: publish ye, praise ye, and say, O Jehovah, save your peop<\/span>le, the remnant of Israel. Behold, I will bring them from the north country, and gather them from the uttermost parts of the earth, and with them the blind and the lame, the woman with child and her that travails with child together: a great company shall they return hither. They shall come with weeping; and with supplications will I lead them: I w<\/span>ill cause them to walk by rivers of waters, in a straight way wherein they shall not stumble; for I am a father to Israel, and Ephraim is my first-born.<\/span><\/p>\n

In verse 7<\/a>, we are given God\u2019s declaration. The Jews are now to: Sing with gladness for Jacob, an<\/em><\/span>d shout for the chief of the nations<\/em>. This verse calls upon the Gentile nations to begin rejoicing over the fact of Israel\u2019s return. The chief of the nations<\/em> is one of Israel\u2019s titles. It is a proud t<\/span>erm for Israel, Israel the \u201cfirst\u201d of the nations, a title used in Amos 6:1<\/a>. The Gentiles are to rejoice and publish<\/em> it and praise<\/em> God for saving His people, the people of Israel.<\/p>\n

In verse 8<\/a>, he talks<\/span> about the regathering itself. The regathering is to occur first of all from the north country<\/em>, which is Babylon, but also from the uttermost parts of the earth<\/em>, for this regathering will be on a worl<\/span>d-wide scale. It will include Jews who might be blind<\/em> or lame<\/em>, pregnant women, and even women who are already in the process of giving birth; a great company<\/em> is going to return.<\/p>\n

Verse 9a<\/a> gives a descr<\/span>iption of the regathering: They shall come with weeping<\/em>, which points to their repentance. They will come with supplications will I lead them<\/em>; the result of their prayer. I will cause them to walk by <\/em><\/span>rivers of waters<\/em>, used as a means of sustenance for them; in a straight way wherein they shall not stumble<\/em>; God will remove all obstacles.<\/p>\n

Verse 9b<\/a> concludes with the reason for it all: God is a fathe<\/em><\/span>r to Israel, and Ephraim is<\/em> [God\u2019s] first-born.<\/em><\/p>\n<\/div>\n<\/div>\n

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2. The Rejoicing of the Remnant\u2014Jeremiah 31:10\u201314<\/a><\/p>\n

Hear the word of Jehovah, O ye nations, and declare it in the isles afar off; and say, He that scattered Israel will gather him, and keep him, as a shepherd does his flock. For Jehovah has ransomed Jacob, and redeemed him from the hand of him that was stronger than he. And they shall come and sing in the height of Zion, and shall flow unto the goodness of Jehovah, to the grain, and to the new wine, and to the oil, and to the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all. Then shall the virgin rejoice in the dance, and the young men and the old together; for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, says Jehovah.<\/p>\n

Verse 10<\/a> gives God\u2019s declaration and, once again, the Gentile nations are called to make a declaration. The declaration is: He that scattered Israel will gather him, and keep him, as a shepherd does his flock<\/em>. The point should not be missed: the very God who in history has scattered the Jews, that same God intends to regather them. As the scattering has been literally fulfilled, so will the regathering occur literally.<\/p>\n

Verse 11<\/a> gives the reason for the declaration: For Jehovah has <\/em>ransomed Jacob, and redeemed him from the hand of him that was stronger than he<\/em>. He had redeemed Israel from the hand of the Antichrist.<\/p>\n

In verse 12<\/a>, there is joy over God\u2019s provision for they<\/em> [will] come and sing in the height of Zion<\/em>, [they] shall flow unto the goodness of Jehovah<\/em>, and God intends to provide: grain, \u2026 new wine, \u2026 oil<\/em>, flocks and herds. The result is going to be: their soul shall<\/em> be as a watered garden; and they shall not sorrow any more at all.<\/em><\/p>\n

In verse 13<\/a>, there is the rejoicing: the virgin<\/em> [the virgin of Israel shall] rejoice in the dance, and the young men and the old tog<\/em>ether; for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.<\/em><\/p>\n

The section ends in verse 14<\/a> promising satisfaction: I will satiate the soul of the prie<\/em>sts with fatness, and my people shall be satisfied with my goodness.<\/em><\/p>\n<\/div>\n<\/div>\n

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H. The Comforting of Rachel\u2014Jeremiah 31:15\u201322<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Promise of Comfort\u2014Jeremiah 31:15\u201317<\/a><\/p>\n

Thus says Jehovah: A voice is heard in Ramah, lamentation, and bitter weeping, Rachel weeping for her children; she refused to be comforted for her children<\/em><\/span>, because they are not. Thus says Jehovah: Refrain your voice from weeping, and your eyes from tears; for your work shall be rewarded, says Jehovah; and they shall come again from the land of the enemy. And there is hope for your latter end, says Jehovah; and your children shall come again to their own border.<\/em><\/span><\/p>\n

In verse 15<\/a>, Jeremiah describes the weeping of Rachel: A voice is heard in Ramah<\/em>. The vo<\/em><\/span>ice is one of lamentation, and bitter weeping<\/em>. Jeremiah pictured Rachel as weeping for her children<\/em>. Rachel, whose tomb was near the town of Ramah<\/em>, was also a symbol of Jewish motherhood. The children<\/em><\/span> of this verse are the sons that are about to be taken into captivity. Rachel is a symbol of Jewish mothers weeping for sons they will not see again. This verse states that Rachel refused to be comfor<\/em><\/span>ted because<\/em> [her children] are not<\/em>. The statement, they are not<\/em>, could be taken in one of two ways. First, it may mean that the children are not comforted since they are going into captivity or, secon<\/span>dly, it may mean that they are dead and the weeping is not over the ones living and going into captivity, but for those who have been killed. Either way, both statements ended up being true.<\/p>\n

Ramah, a <\/span>town north of Jerusalem, is the town where Samuel the Prophet was born and, later, was buried. Genesis 35:16\u201320<\/a> tells us that Rachel was buried on the road to Bethlehem. It does not say Rachel was bur<\/span>ied in Bethlehem, but on the road to Bethlehem. The same road that goes to Bethlehem goes by way of the town of Ramah. North of Ramah is the town of Bethel. Between Bethel and Jerusalem is the town of Ramah. Rachel died after leaving Bethel, while she was still a long way from Bethlehem. <\/span>Ramah is between Bethel and Bethlehem and nearby Ramah is where Rachel was buried. 1 Samuel 10:2<\/a> states that Ra<\/span>chel\u2019s tomb was near the border of Benjamin; Ramah is quite near the old Ephraim Benjamin border, the border between the Tribes of Ephraim and Benjamin. Jeremiah 40:1<\/a> states that Ramah was the point w<\/span>here the captivity march would begin to Babylon. The Jews who were taken captive were all gathered together and brought to Ramah to be taken from there into Babylonian Captivity. The mothers of Jewish sons also came to Ramah, but they<\/span> were not allowed to go into Babylon, so mothers of Ramah would weep for sons they would never see again. Many Jewish mothers wept in Ramah at the time when the Babylonian Captivity began.<\/span><\/p>\n

Verse 15<\/a> is quoted in Matthew 2:17\u201318<\/a> in reference to the slaughter of the babes of Bethlehem. It is quoted, not as a fulfillment, but as an application. Jeremiah is speaking of<\/span> Jewish mothers weeping at a time of the Babylonian Captivity for sons they will never see again. Because of a similar situation, the verse is applied in Matthew 2<\/a>, where once again Jewish mothers are<\/span> weeping for sons they will never see again.<\/p>\n

In verses 16\u201317<\/a>, there is comfort. In verse 16<\/a> God admonishes Rachel to cease from weeping: Refrain your voice from weeping, and your eyes from tears<\/em>. The <\/span>reason being: for your work shall be rewarded.<\/em> The promise is that the Jews will be restored from the land of their enemy. Verse 17<\/a> gives a word of hope: And there is hope for your latter end<\/em>. Again t<\/span>his is put into the prophetic future. At that prophetic, future time, when the children<\/em> [will] come again to their own border.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. Israel\u2019s Confession\u2014Jeremiah 31:18\u201320<\/a><\/p>\n

I have surely heard Ephraim bemoaning himself thus, You have chastised me, and I was chastised, as a calf unaccustomed to the yoke: turn you me, and I shall be<\/span> turned; for you are Jehovah my God. Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. Is Ephraim my dear son? is he a darling child? for as often as I speak against him, I do earnestly remember him still: therefore my heart ye<\/span>arns for him; I will surely have mercy upon him, says Jehovah.<\/span><\/p>\n

These verses deal with Israel\u2019s future confession of her sin. Israel\u2019s repentance will bring about the comforting of Rachel; Rachel will be comforted when the Jews return; the Je<\/span>ws will return because of their confession.<\/p>\n

Verses 18\u201319<\/a> speak about the confession itself. In that prophetic, future time as Israel confesses, God states: I have surely heard Ephraim bemoaning himsel<\/em><\/span>f.<\/em> Ephraim says: You have chastised me, and I was chastised, as a calf unaccustomed to the yoke.<\/em> At that point Israel realizes that the punishment of the Day of Jacob\u2019s Trouble, the Great Tribulation,<\/span> was a matter of divine discipline to get Israel to repent. Now Israel says: turn you me, and I shall be turned; for you are Jehovah my God<\/em>. The point is that, if God will convert them, they will inde<\/span>ed be converted. After they were converted they indeed repented. After they repented, they were instructed unto the way of spiritual truths. He states: I smote upon my thigh<\/em> [a token of temper]: I was<\/em><\/span> ashamed<\/em> [a token of shame], yea, even confounded, because I did bear the reproach of my youth.<\/em> Israel now realizes her shame because of her rejection of the Messiahship of Yeshua. She realizes that a<\/span>ll these things came upon her because of the sins of her youth.<\/p>\n

God\u2019s response is found in verse 20<\/a>: Is Ephraim my dear son?<\/em> [Yes, according to verse 9<\/a>] is he a darling child?<\/em> [Yes, according to verse<\/span> 3<\/a>] for as often as I speak against him, I do earnestly remember him still.<\/em> As often as God pronounces judgment upon the nation, God still has a love for the nation: therefore my heart yearns for him;<\/em><\/span> I will surely have mercy upon him.<\/em> The promise is that when Israel repents God will respond.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Call to Repentance\u2014Jeremiah 31:21\u201322<\/a><\/p>\n

Set you up waymarks, make you guide-posts; set your heart toward the highway, even the way by which you went: turn again, O virgin of Israel, turn again to <\/em><\/span>these your cities. How long will you go hither and thither, O you backsliding daughter? for Jehovah has created a new thing in the earth: a woman shall encompass a man.<\/em><\/p>\n

Verse 21<\/a> begins with a call to <\/span>return to the ancient paths: Set you up waymarks, make you guide-posts; set your heart toward the highway, even the way by which you went<\/em>. He calls upon Israel to turn again, O virgin of Israel<\/em>; be re<\/span>pentant, be converted, and then you will turn again to<\/em> your cities<\/em>.<\/p>\n

In verse 22<\/a>, there is a call for Israel to stop her backsliding: How long will you go hither and thither, O you backsliding daughter<\/em><\/span>?<\/em> God promises to make a new thing: for Jehovah has created a new thing in the earth.<\/em> In Hosea 1\u20133<\/a>, the prophet speaks of Israel as a divorced wife returning to her husband. Jeremiah 2:20<\/a> speaks of Is<\/span>rael as playing the prostitute. Jeremiah 3:1\u201310<\/a> points out that Israel was divorced by God because of her prostitution. In Hosea 2:19\u201320<\/a>, Israel is yet destined to return to her husband and this will <\/span>indeed prove to be a new thing in the earth: a woman shall encompass a man<\/em>. The promise is that the weak female will embrace the strong male. Israel, the wife of Jehovah, will embrace Jehovah, her str<\/span>ong husband, and they will have a reunion some day.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. The Future Prosperity of Israel\u2014Jeremiah 31:23\u201326<\/a><\/p>\n

Thus says Jehovah of hosts, the God of Israel, Yet again shall they use this speech in the land of Judah and in the cities thereof, when I shall br<\/span>ing again their captivity: Jehovah bless you, O habitation of righteousness, O mountain of holiness. And Judah and all the cities thereof shall dwell therein together, the husbandmen, and they that go about with flocks. For I have satiated the weary soul, and every sorrowful soul have I re<\/span>plenished. Upon this I awaked, and beheld; and my sleep was sweet unto me.<\/p>\n

In dealing with that future prosper<\/span>ity of Israel, he makes three points. First in verse 23<\/a>, he prophesies of the return of an old saying: Yet again shall they use this speech in the land of Judah and in the cities thereof<\/em>. He points ou<\/span>t that there was a saying used a long time ago, though by Jeremiah\u2019s time it had ceased to be used. Probably the saying was used in the days of David and Solomon, but then fell into disuse after the Kingdom split w<\/span>ith the death of Solomon. In the future the saying is going to return. That future time will be when I shall bring again their captivity<\/em>. In other words, in that final restoration of Isr<\/span>ael, they will again recite this saying: Jehovah bless you, O habitation of righteousness, O mountain of holiness<\/em>. That is the saying that is going to return some day, though it had not been used sinc<\/span>e the death of David and Solomon.<\/p>\n

Secondly, he provides two reasons for the return of the old saying in verses 24\u201325<\/a>. The first reason is that God will bring back prosperity to Israel in verse 24<\/a>: Jud<\/em><\/span>ah and all the cities thereof shall dwell therein together, the husbandmen, and they that go about with flocks.<\/em> Prosperity will be a characteristic of Israel in that day. That is the reason this sayin<\/span>g is going to return. The second reason is the satisfaction in verse 25<\/a>. They will realize that God has satisfied the weary soul, and every sorrowful soul<\/em> [has been] replenished<\/em>. Because the soul has <\/span>been satisfied is the second reason for the return of this saying.<\/p>\n

Thirdly in verse 26<\/a>, there is a puzzling interlude where Jeremiah states: Upon this I awaked, and beheld; and my sleep was sweet unto<\/em><\/span> me.<\/em> This tells us that Jeremiah 30:1\u201331:25<\/a> was revealed to Jeremiah in a dream. He awakens at verse 26<\/a> and points out that his sleep was sweet<\/em> to him. For the first 29<\/a> chapters of the book he has bee<\/span>n saying things which are very negative about his people and about his country. Now this is changing. The Book of Consolation gives a positive rather than a negative note. As he was revealed these things in a dream, indeed it was <\/span>sweet<\/em> to him, not sorrowful. In fact, earlier in the book when God had revealed to him some of the curses to fall upon his people, he would weep and he would complain to <\/span>God. Now, in this section, God gives him a blessing in that he is able to predict sweet things.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>J. The Building and Planting of Israel\u2014Jeremiah 31:27\u201330<\/a><\/p>\n

Behold, the days come, says Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beas<\/span>t. And it shall come to pass that, like as I have watched over them to pluck up and to break down and to overthrow and to destroy and to afflict, so will I watch over them to build and to plant, says Jehovah. In those days they shall say no more, The fathers have eaten sour grapes, and the children\u2019s teeth are set on edge. But every one shal<\/span>l die for his own iniquity: every man that eats the sour grapes, his teeth shall be set on edge.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. Concerning the Sowing\u2014Jeremiah 31:27\u201328<\/a><\/p>\n

The first point concerns the sowing. In verse 27<\/a>, he states that the sowing will include both Houses of Israel, for both houses are destined for restoration <\/span>into one nation. It begins with the words: Behold, the days come<\/em>, and that again puts it into the prophetic future of that final restoration. He goes on to say: that I will sow the house of Israel and<\/em><\/span> the <\/em>house of Judah.<\/em> The concept of sowing was used as a figure of both judgment and blessing. Just as he has sown the House of Israel and the House of Judah in judgment, he will also sow them in bles<\/span>sing. We find both of those concepts in Hosea 2:21\u201323<\/a>. The blessing that Jeremiah is talking about is the sowing in a sense of blessing, following the sowing in a sense of cursing, and it will include<\/span> both Houses of Israel.<\/p>\n

Verse 28<\/a> emphasizes the watching of God, building upon the first chapter in Jeremiah\u2019s call when God told Jeremiah: I watch over my word to perform it<\/em> (Jer. 1:12<\/a>). He began by <\/span>pointing out that God had watched over His Word in the area of judgment. There, sowing was in the sense of judgment: to pluck up and to break down and to overthrow and to destroy and to afflict<\/em>. Now t<\/span>hat is going to change. Now he is going to watch over His Word, to make sure the blessings are fulfilled as well. Now it is going to be sown in the sense of blessing: to build and to plant.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. Concerning the Changing of a Proverb\u2014Jeremiah 31:29\u201330<\/a><\/p>\n

The second point he makes in this section concerns the changing of a common proverb. In verse 29<\/a>, he talks about the proverb that is destined <\/span>to be removed. Again he starts out with a timing element: In those days<\/em>, shooting forth into the prophetic future, in this case again the Kingdom Period. The proverb that is going to be changed is the<\/span> proverb that says: The fathers have eaten sour grapes, and the children\u2019s teeth are set on edge<\/em>. This was apparently a common proverb at that point of time, because it is also mentioned by Jeremiah\u2019s<\/span> contemporary in Ezekiel 18:1\u20134<\/a>. What the proverb was trying to imply was that we are being punished for the sins of the fathers. The children are atoning for the misdeeds of their fathers. The sins o<\/span>f the fathers are being visited upon innocent children. In reality, this proverb was a misinterpretation of a principle found in the Mosaic Law (Ex. 20:5<\/a>; 34:7<\/a>; Num. 14:18<\/a>; Deut. 9:5<\/a>). This principle <\/span>states that God visits the sins of the fathers upon the children, upon the children\u2019s children, down to the third and the fourth generation. The misinterpretation that the proverb made of these passages is that, while <\/span>it is true that the sins of the fathers were involved, the children are also guilty. They claimed they were innocent, but they were not. The reason the sins of the fathers are visited upon the children is because the children are also guilty of the same sins. However, that proverb will change in the Kingdom.<\/span><\/p>\n

In verse 30<\/a>, he tells us what the new proverb is going to be. The new pr<\/span>overb is going to be based upon the principle that every one shall die for his own iniquity.<\/em> The new proverb will be: every man that eats the sour grapes, his teeth shall be set on edge.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>K. The New Covenant\u2014Jeremiah 31:31\u201334<\/a><\/p>\n

Behold, the days come, says Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I m<\/span>ade with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was a husband unto them, says Jehovah. But this is the c<\/span>ovenant that I will make with the house of Israel after those days, says Jehovah: I will put my law in their inward parts, and in their heart will I write it; and I will be their God, and they shall b<\/span>e my people: and they shall teach no more every man his neighbor, and every man his brother, saying, Know Jehovah; for they shall all know me, from the least of them unto the greatest of them, says Jehovah: for I will for<\/span>give their iniquity, and their sin will I remember no more.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Announcement of the New Covenant\u2014Jeremiah 31:31<\/a><\/p>\n

There is an announcement of the coming of a New Covenant. Again he begins with those prophetic words: Behold, the days come.<\/em> Once again these wor<\/span>ds push the prophecy into the prophetic future which deals with Israel\u2019s salvation and restoration. In those days: that I will make a new covenant.<\/em> This is the title of another covenant.<\/p>\n

There are alt<\/span>ogether eight covenants in the Old Testament. Three were made with humanity in general, five were made with Israel in particular. Of those five, four were unconditional and eternal and one was conditional and temp<\/span>orary. One of the four unconditional, eternal covenants is the new covenant<\/em>. This verse emphasizes that it will be made with both Houses of Israel.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Contrast with the Mosaic Covenant\u2014Jeremiah 31:32<\/a><\/p>\n

He makes a contrast with the Mosaic Covenant, which was the one temporary, conditional covenant. He begins by making the distinction very clear:<\/span> not according to the covenant that I made with their fathers.<\/em> He is telling us right away that this will be a separate and distinct covenant, unrelated to the one that was made with Moses. To make it<\/span> clear that it is the Mosaic Covenant of which he is speaking, he goes on to state: in the day that I took them by the hand to bring them out of the land of Egypt<\/em>. The covenant God made with them at t<\/span>he Exodus experience was the Mosaic Covenant. This covenant is not to continue, it is to be replaced by this New Covenant. Then he tells us why there needs to be a replacement: which my covenant they <\/em><\/span>brake<\/em>. In other words, the Mosaic Covenant had been broken. Because it had been broken, it was necessary to exchange it with a New Covenant. The verse ends with the statement: although I was a husband<\/em><\/span> unto them.<\/em> The point of this statement is that God was a faithful husband to Israel, His \u201cwife.\u201d The fault does not lie with the husband, but with the wife. The reason for the breaking of the covenan<\/span>t was not God\u2019s fault, it was Israel\u2019s fault.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Character of the New Covenant\u2014Jeremiah 31:33<\/a><\/p>\n

This verse gives the character of the New Covenant: this is the covenant that I will make with the house of Israel<\/em>. He then gives the timing element<\/span>: after those days<\/em>, that is, after the Tribulation. The main characteristic of the New Covenant is that it is going to result in internal righteousness: I will put my law in their inward parts, and in<\/em><\/span> their heart will I write it.<\/em> Because it will result in internal righteousness, the result will be: I will be their God, and they shall be my people<\/em>. It is by this New Covenant that Israel will be rem<\/span>arried to God and become His wife again, thoroughly purified, and thoroughly cleansed.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>4. The Result of the New Covenant\u2014Jeremiah 31:34<\/a><\/p>\n

The result is given in verse 34<\/a>: the salvation of all Israel<\/em>. He emphasizes that it will include every Jew, because he points out that it will not be n<\/span>ecessary for one Jew to tell another, \u201cKnow the Lord,\u201d because they shall all know me, from the least of them unto the greatest of them<\/em>. In other words, it will mean the forgiveness of their sins. It <\/span>will not be necessary in that day to witness to Jews because every Jewish person born in the Kingdom will become a believer. This will not be true of every Gentile born in the Kingdom, but it will be true of every Jew who is born in the Kingdom. Because every Jew, <\/span>from the least \u2026 to the greatest<\/em>, will believe; it will mean the forgiveness of sin. He makes two specific statements: for I will forgi<\/em><\/span>ve their iniquity<\/em> [singular], and their sin<\/em> [singular] will I remember no more.<\/em> One specific iniquity<\/em>, one specific sin<\/em>, will be forgiven. That specific sin<\/em> was the rejection of the Messiahship of Jes<\/span>us. When they do believe in the Messiahship of Yeshua and repent, then God will forgive that particular national sin.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>5. Six Characteristics of the New Covenant<\/p>\n

Because of its importance in biblical theology and biblical studies, six characteristics of the New Covenant will be pointed out.<\/p>\n

The first characteristic is<\/span> that it is at God\u2019s initiative. God is the One who initiates the making of the New Covenant. Seven times God Himself used the personal pronoun, \u201cI\u201d: I will make a new covenant; I will make it with th<\/em><\/span>e House of Israel and with the House of Judah; I will put my law in their inward parts, and in their heart will I write it; and I will be their God; I will forgive their iniquity; and their sin will I remember no more.<\/em><\/span> The fact that God does it at His initiative makes this covenant unconditional. It spells out the things that God will do. It says nothing about what Israel must do. There are no \u201cif<\/span>\u201d conditions in this New Covenant. The covenant is clearly unconditional and, therefore, depends upon God for fulfillment; it depends upon God alone. For that reason, it will some day be fulfilled.<\/p>\n

Th<\/span>e second characteristic is that it is clearly made with Israel according to verse 31<\/a>: I will make a new covenant with the house of Israel, and with the house of Judah.<\/em> In verse 33<\/a> he adds: this is the<\/em><\/span> covenant that I will make with the house of Israel.<\/em> This is a Jewish covenant. It is going to be made with the house of Israel<\/em>, bringing about the salvation of all Jews. There is an application of th<\/span>e New Covenant to the Church. As with the other Jewish covenants which are unconditional, the Abrahamic Covenant, the Palestinian Covenant, and the Davidic Covenant, the Church becomes a partaker of the spiritual aspects. In this covenant the key spiritual aspect is that o<\/span>f salvation. The covenant is not made with the Church as such; it is made with Israel. However, as Paul points out in Ephesians<\/span> 2:11\u20133:6<\/a>, the Church receives the spiritual benefits of the Jewish covenants. Insofar as it relates to Israel, it has thus far been unfulfilled. But it will be fulfilled some day.<\/p>\n

The third character<\/span>istic about this covenant is that it is inward. Verse 33<\/a> emphasizes this truth: I will put my law in their inward parts, and in their heart will I write it.<\/em><\/p>\n

The fourth characteristic is that it includ<\/span>es an individual application according to verse 34<\/a>: every man his neighbor, and every man his brother.<\/em> Clearly, it is going to have an individual application, that every individual Jew will believe.<\/p>\n

T<\/span>he fifth characteristic of this New Covenant is in verse 34<\/a>, which states that it will be universal among all Jews: they shall all know me, from the least of them unto the greatest of them<\/em>. This empha<\/span>sizes a national salvation, a nation that is comprised of many individuals. The reason there will be a total national salvation is because every individual will believe.<\/p>\n

And sixth, it will be based on<\/span> the forgiveness of sin. In verse 34<\/a>, He promises: I will forgive their iniquity, and their sin will I remember no more.<\/em><\/p>\n

Other places where the New Covenant is mentioned are: Isaiah 55:3<\/a>; 59:21<\/a>; 61:8<\/a>;<\/span> Jeremiah 32:40<\/a>; 50:5<\/a>; Ezekiel 16:60\u201363<\/a>; 37:26<\/a>; Matthew 26:27\u201328<\/a>; Mark 14:23\u201324<\/a>; Luke 22:20<\/a>; 1 Corinthians 11:25<\/a>; 2 Corinthians 3:6<\/a>; Hebrews 8:8\u201313<\/a>; 9:15<\/a>; 10:16\u201317<\/a>; and 12:24<\/a>.<\/p>\n<\/div>\n<\/div>\n

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L. The Indestructibility of Israel\u2014Jeremiah 31:35\u201337<\/a><\/p>\n

Thus says Jehovah, who gives the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who stirs up the sea, so that the waves thereof roar; Jehovah of hosts is his name: If these ordinances depart from before me, says Jehovah, then the seed of Israel also shall cease from being a nation before me for ever. Thus says Jehovah: If heaven above can be measured, and the foundations of the earth searched out beneath, then will I also cast off all the seed of Israel for all that they have done, says Jehovah.<\/p>\n

Verse 35<\/a> explains the basis of Israel\u2019s indestructibility: Jehovah as a Covenant-Keeper<\/em>. The very Hebrew name for God, YHVH<\/em>, emphasizes God as a Covenant-Keeper. Because God has made a covenant with Israel like the one in the preceding verses, for that reason, Israel is indestructible. God is the One who gave the sun for a light by day<\/em> and the One who gave the ordinances of the moon and of the st<\/em>ars for a light by night<\/em>. He is the One who stirs up the waves of the sea so that the waves \u2026 roar<\/em>. His name is Jehovah of hosts. That name, Jehovah, YHVH<\/em>, emphasizes God as a Covenant-Keeper. The basis of Israel\u2019s indestructibility, then, is God as a Covenant-Keeper.<\/p>\n

For that reason, Israel\u2019s national survival cannot ever cease according to verse 36<\/a>. He points out: If these ordinances<\/em> [such as the sun, moon, and stars of verse 35<\/a>] depart from before me, says Jehovah, then the seed of Israel also shall cease from being a nation before me for ever.<\/em> The point of verse 36<\/a> is this: If any man can succeed in destroying the sun, the moon, and the stars, only then would it be possible to destroy the Jews; only then would it be possible to cause Israel to cease from being a nation. As long as no man has the capability of destroying the sun, the moon, or the stars, no man will have the capability of destroying Israel. As long as the sun, the moon, and the stars exist, Israel\u2019s national survival is guaranteed.<\/p>\n

Furthermore, not only will no outsider be able to destroy the Jews, but Israel\u2019s sins cannot cause her total annihilation either according to verse 37<\/a>. He starts out with an impossibility: If heaven above can be measured, and the foundations of the earth searched out beneath.<\/em> The impossibility of these two things leads to the improbable result in the second part of the verse: then <\/em>will I also cast off all the seed of Israel for all that they have done.<\/em> Not even Israel\u2019s sins will ever cause her total annihilation. Nothing outside of Israel, nothing within Israel, can cause her total destruction.<\/p>\n<\/div>\n<\/div>\n

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M. The New Jerusalem\u2014Jeremiah 31:38\u201340<\/a><\/p>\n

Jeremiah begins with a discussion on the building of the city in verses 38\u201339<\/a>: Behold, the days come, says Jehovah, that the city shall be built to Jehovah from <\/em><\/span>the tower of Hananel unto the gate of the corner. And the measuring line shall go out further straight onward unto the hill Gareb, and shall turn about unto Goah.<\/em><\/p>\n

He starts out with the timing element<\/span> again in verse 38<\/a>: Behold, the days come<\/em>, shooting forward into the prophetic future during the Messianic Kingdom, when the city shall be built to Jehovah.<\/em><\/p>\n

Having given us the timing aspect, he then <\/span>spells out the geography of the rebuilding of Jerusalem and makes four statements. First, from the tower of Hananel<\/em>. The tower of Hananel<\/em>, mentioned in Nehemiah 3:1<\/a>; 12:39<\/a>; and Zechariah 14:10<\/a>, was in<\/span> the northeast corner near the Sheep Gate. Secondly, it would go unto the gate of the corner<\/em>, which is the northwest corner, mentioned in 2 Kings 14:13<\/a>; 2 Chronicles 25:23<\/a>; 26:9<\/a>; and Zechariah 14:10<\/a>. <\/span>Thirdly in verse 39<\/a>: the measuring line shall go out further straight onward.<\/em> The measuring line<\/em> was a common figure used of rebuilding Jerusalem in the Messianic Kingdom (Ezek. 40\u201348<\/a>; Zech. 2:1\u201313<\/a>). <\/span>And fourthly, unto the hill of Gareb, and shall turn about unto Goah.<\/em> The Hebrew word for Gareb<\/em> is the same word that is used for \u201cleprosy\u201d so this was probably a section where the lepers were confine<\/span>d. Goah<\/em> is unknown but is probably on the west since the north sections covered the northeast and south. The point he makes is that all of these areas that were once considered defiled, even the secti<\/span>on where the lepers lived, which was totally unclean, even that area, are going to become ceremonially clean in the future rebuilding.<\/p>\n

Next, he emphasizes the holiness of the city in verse 40<\/a>: And the<\/em><\/span> whole <\/em>valley of the dead bodies and of the ashes, and all the fields unto the brook Kidron, unto the corner of the horse gate toward the east, shall be holy unto Jehovah; it shall not be plucked up, <\/em><\/span>nor thrown down any more for ever.<\/em><\/p>\n

It will include the city itself, as well as the surrounding territory such as the whole valley of the dead bodies and of the ashes<\/em>. The valley of the dead bodies<\/em> is <\/span>the Valley of Hinnom, mentioned in 2 Kings 23:10<\/a> where dead bodies were buried and also where human sacrifices were practiced (Jer. 7:31\u201333<\/a>; 19:10\u201313<\/a>). The term ashes is a Hebrew word that means \u201cgrea<\/span>sy ashes,\u201d referring to the fact of human sacrifices. These were committed on the western side of Jerusalem. Not only will the section where lepers lived become holy to God, but even that section which was once cursed, the section which had become def<\/span>iled by being used for human sacrifice, that section outside the city wall, will also become holy.<\/p>\n

Then he adds: all the fields unto the brook Kidron<\/em><\/span>.<\/em> The fields<\/em> and this particular brook<\/em> cover the eastern side of Jerusalem. Both the valley around the west side and the valley around the east side are going to become holy. Furthermore, unto the cor<\/em><\/span>ner of the horse gate toward the east.<\/em> This is the east side near the Temple (2 Kg. 11:16<\/a>; 2 Chr. 23:15<\/a>; Neh. 3:28<\/a>). By going to the east, it covers all of these sides, and again he concludes by sayin<\/span>g that all of this shall be holy unto Jehovah.<\/em> The point of this verse is that all of Jerusalem and its surroundings will become holy. It will not only be the Temple Compound area that is holy, the wh<\/span>ole city will be holy down to the most mundane things (Joel 3:17<\/a>; Zech. 14:20\u201321<\/a>).<\/p>\n

This section comes to a conclusion by emphasizing Jerusalem\u2019s indestructibility: first, it shall not be plucked up<\/em>; a<\/span>nd secondly, nor thrown down any more for ever. Jerusalem<\/em>, like Israel, will be indestructible when the Kingdom is established.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>II. The Restoration of Judah and Jerusalem\u2014Jeremiah 32:1\u201333:26<\/a><\/p>\n

The second major unit of Jeremiah\u2019s Book of Consolation has for its theme the restoration of Judah and Jerusalem. Now the emphasis will b<\/span>e especially upon the city, rather than just upon the nation. This unit can itself be divided into two sections.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Purchase of Hanamel\u2019s Field\u2014Jeremiah 32:1\u201344<\/a><\/p>\n

This section can be further divided into five subdivisions.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Occasion\u2014Jeremiah 32:1\u20135<\/a><\/p>\n

The word that came to Jeremiah from Jehovah in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadrezzar. Now at that time the king of B<\/span>abylon\u2019s army was besieging Jerusalem; and Jeremiah the prophet was shut up in the court of the guard, which was in the king of Judah\u2019s house. For Zedekiah king of Judah had shut him up, saying, Wherefore do you prophesy, and say, Thus says Jehovah, Behold, I will give this city into the hand of the king of <\/span>Babylon, and he shall take it; and Zedekiah king of Judah shall not escape out of the hand <\/span>of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes; and he shall bring Zedekiah to Babylon, and there shall he be until I visit him, says Jehovah: though ye fight with the Chaldean<\/span>s, ye shall not prosper?<\/p>\n

Verse 1<\/a> dates the prophecy: it was the tenth year of Zedekiah<\/em> [the last king of Jeru<\/span>salem], which was<\/em> [the same as] the eighteenth year of Nebuchadrezzar<\/em>. This would make it the year 588\u2013587 b.c., about one year before Jerusalem was finally destroyed.<\/p>\n

Verse 2<\/a> gives the historical bac<\/span>kground: at that time the king of Babylon\u2019s army was besieging Jerusalem<\/em>. By this time, it was the second year of the siege (Jer. 39:1<\/a>; 52:4<\/a>). At this time: Jeremiah the prophet was shut up in the cou<\/em><\/span>rt of the guard, which was in the king of Judah\u2019s house.<\/em> He was a prisoner.<\/p>\n

In verses 3\u20135<\/a>, the reason he was imprisoned was because of his prophecy that both Zedekiah and Jerusalem were destined to fa<\/span>ll. In verse 3<\/a>, Jeremiah prophesied that Jerusalem will be given over to the hand of the king of Babylon.<\/em> He also prophesied concerning Zedekiah and said two things about him in verses 4\u20135<\/a>. First in v<\/span>erse 4<\/a>, that he would be captured; and secondly in verse 5<\/a>, that he would go into captivity and would die in Babylon. In other words, Zedekiah would not succeed in his revolt against Babylon.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. God\u2019s Command\u2014Jeremiah 32:6\u20138<\/a><\/p>\n

And Jeremiah said, The word of Jehovah came unto me, saying, Behold, Hanamel the son of Shallum your uncle shall come unto you, saying, Buy you my field that is in Ana<\/span>thoth; for the right of redemption is yours to buy it. So Hanamel mine uncle\u2019s son came to me in the court of the guard according to the word of Jehovah, and said unto me, Buy my field, I pray you, that is in Anathoth, which is in the land of Benjamin; for the right of inheritance is yours, and the redemption is yours; buy it for yourself. Then I knew that this was<\/span> the word of Jehovah.<\/p>\n

The word of<\/em><\/span> Jehovah<\/em> again comes to Jeremiah in verse 6<\/a> and he is given a short-term prophecy in verse 7<\/a>: Hanamel the son of Shallum your uncle shall come unto you<\/em>. Hanamel was Jeremiah\u2019s first cousin. He will co<\/span>me to Jeremiah and ask him to buy his field in the town of Anathoth, because the right of redemption<\/em> belonged to Jeremiah. This was based upon the Law of Moses in Leviticus 25:1\u201355<\/a>. This was the issue<\/span> brought up in Ruth 4:1\u201312<\/a>.<\/p>\n

Shortly thereafter, this prophecy was fulfilled in verse 8<\/a>. Hanamel did arrive into the prison house where Jeremiah was kept and he said to him: Buy my field, I pray you, t<\/em><\/span>hat is in Anathoth, which is in the land of Benjamin; for the right of inheritance is yours, and the redemption is yours; buy it for yourself<\/em>. When Hanamel did come to Jeremiah and said the very words<\/span> God said he would say, then Jeremiah knew that this was the word of Jehovah<\/em>. It was an authentication of the Word of God and he recognized that revelation as a command from God to purchase the field.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Purchase\u2014Jeremiah 32:9\u201315<\/a><\/p>\n

Jeremiah describes the procedure of purchase in verses 9\u201312<\/a>: And I bought the field that was in Anathoth of Hanamel mine uncle\u2019s son, and weighed him the money, even s<\/em><\/span>eventeen shekels of silver. And I subscribed the deed, and sealed it, and called witnesses, and weighed him the money in the balances. So I took the deed of the purchase, both that which was sealed, according to the law and custom, and that which was open: and I delivered the deed of the purchase unto Bar<\/em><\/span>uch the son of Neriah, the son of Mahseiah, in the presence of Hanamel mine uncle\u2019s son, and in the presence of the witnesses that subscribed the deed of the purchase, before all the Jews that sat in the court of the guard.<\/em><\/span><\/p>\n

The purchase price was seventeen shekels of silver<\/em> in verse 9<\/a>. This sh<\/span>ows the tremendous devaluation of property because of the Babylonian invasion. The total purchase price was just short of seven ounces of silver, which shows that the Land was not very valuable at all.<\/span><\/p>\n

Normally, no one would think of buying land in the midst of a foreign invasion, but Jeremiah does and the deed was signed and sealed before witnesses and money exchanged hands in verse 10<\/a>.<\/p>\n

Then came<\/span> the filing of the deeds in verses 11\u201312<\/a>. There were two copies in accordance with the laws and customs of Israel: one was sealed<\/em> and one was open<\/em>. Both of these were given to Jeremiah\u2019s faithful scri<\/span>be, Baruch, in the presence of Hanamel, in the presence of the witnesses<\/em> who had witnessed the signing and the sealing of the deed and also other Jews who sat before the court of the guard<\/em>. It was a p<\/span>ublic thing, so it had many witnesses<\/em>.<\/p>\n

The meaning of this symbolic action is spelled out in verses 13\u201315<\/a>: And I charged Baruch before them, saying, Thus said Jehovah of hosts, the God of Israel: Take<\/em><\/span> these deeds, this deed of the purchase which is sealed, and this deed which is open, and put them in an earthen vessel; that they may continue many days. For thus said Jehovah of hosts, the God of Israel: Houses and fields and vineyards shall yet again be bought in this land.<\/em><\/span><\/p>\n

A charge was given to Baruch, also in front of many witnesses in verse 13<\/a>. Baruch was told in verse 14<\/a>: Take these deeds, <\/em><\/span>this deed of the purchase which is sealed, and this deed which is open, and put them in an earthen vessel.<\/em> The earthen vessel<\/em> was a large clay jar, just like the ones in which the Dead Sea scrolls wer<\/span>e found. The reason Jeremiah tells him to put them inside these jars is that they may continue many days<\/em>. In other words, that they may be preserved for a very long time. Indeed, they are preserved fo<\/span>r a long time in these types of jars, as the Dead Sea scrolls have witnessed.<\/p>\n

Then comes the interpretation of the actions in verse 15<\/a>: Houses and fields and vineyards shall yet again be bought in thi<\/em><\/span>s land<\/em>. The prophecy is of a final restoration. A time will come when people will once again see the value of the Land, and fields again will be bought in the Land. This action is a test of faith. Buy<\/span>ing land now at a time when it was of little value was a test of faith and Jeremiah was willing, at God\u2019s command, to spend money on faith that this Land would become very valuable in the future. In t<\/span>he Messianic Kingdom it will indeed.<\/p>\n<\/div>\n<\/div>\n

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4. Jeremiah\u2019s Prayer\u2014Jeremiah 32:16\u201325<\/a><\/p>\n

The timing of this prayer is given in verse 16<\/a>: Now after I had delivered the deed of the purchase unto Baruch the son of Neriah, I prayed unto Jehovah, saying.<\/em><\/p>\n

The timing of Jeremiah\u2019s prayer is after the filing of the two deeds.<\/p>\n

He begins the prayer by emphasizing God\u2019s omnipotence in verse 17<\/a>: Ah Lord Jehovah! behold, you have made the heavens and the eart<\/em>h by your great power and by youre outstretched arm; there is nothing too hard for you.<\/em><\/p>\n

He emphasizes God\u2019s grace and justice in verse 18<\/a>: who shows lovingkindness unto thousands, and recompense the i<\/em>niquity of the fathers into the bosom of their children after them; the great, the mighty God, Jehovah of hosts is his name.<\/em><\/p>\n

The grace of God is seen in that He shows lovingkindness unto thousands.<\/em> The justice of God is seen in the fact that he recompenses the iniquities of the fathers to the children. The greatness of God is emphasized in that He is the great, the mighty God<\/em>, and His name is Jeho<\/em>vah of hosts<\/em>, the Covenant-Keeper.<\/p>\n

He emphasizes God\u2019s omniscience in verse 19<\/a>: great in counsel, and mighty in work; whose eyes are open upon all the ways of the sons of men, to give every one accord<\/em>ing to his ways, and according to the fruit of his doings.<\/em><\/p>\n

God\u2019s omniscience is seen in that He is great in counsel, and mighty in work;<\/em> [His] eyes are open upon all the ways of the sons of men<\/em>. Because He is omniscient and sees every action that is taking place, He gives to every one according to his ways, and according to the fruit of his doings.<\/em><\/p>\n

Having described these various attributes of God in his prayer, he summarizes God\u2019s past blessings in verses 20\u201322<\/a>: who did set signs and wonders in the land of Egypt, even unto this day, both in Israel and among other men; and made you a name, as a<\/em>t this day; and did bring forth your people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with an outstretched arm, and with great terror; and gave them this land, which you did swear to their fathers to give them, a land flowing with milk and honey.<\/em><\/p>\n

In verse 20<\/a>, Jeremiah begins by pointing out that blessings were to be found throughout Israel\u2019s history. He set signs and wonders in the land of Egypt, even unto this day<\/em>. From the days of Egypt until Jeremiah\u2019s day, God has been blessing Israel and His signs have been seen both in Israel and among othe<\/em>r men.<\/em> The God of Israel has become famous indeed. Verse 21<\/a> summarizes the blessings of the Exodus when he brought Israel out of the land of Egypt with signs, and with wonders, and with a strong hand,<\/em> and with an outstretched arm, and with great terror.<\/em><\/p>\n

Verse 22<\/a> summarizes the blessings of God in the Conquest in that God gave them the Land that He promised to the fathers, a land flowing with milk <\/em>and honey<\/em>, and taken by Joshua after the death of Moses.<\/p>\n

Having summarized these blessings of God, he points out Israel\u2019s failure in verse 23<\/a>: and they came in, and possessed it, but they obeyed not y<\/em>our voice, neither walked in your law; they have done nothing of all that you commanded them to do: therefore you have caused all this evil to come upon them.<\/em><\/p>\n

Israel indeed came in<\/em>, and possessed<\/em> [the Land], but the failure was seen in that they did not obey God\u2019s voice and did not walk in His law<\/em>. The law<\/em> refers to the Law of Moses, and the voice<\/em> refers to the voice<\/em> of the prophets. They have disobeyed both the Law and the prophets. Jeremiah goes on to say that they have done nothing of all that<\/em> [God had commanded] them to do<\/em>. That is why He has caused all this evil<\/em> [the calamity of the Babylonian invasion] to come upon them.<\/em><\/p>\n

Having spelled out in detail who God was in His attributes, summarizing Israel\u2019s blessings and pointing out Israel\u2019s failure, Jeremiah\u2019s problem is voiced in verses 24\u201325<\/a>: Behold, the mounds, they are come unto the city to take it; and the city is given into the hand of the Chaldeans that fight against it, because of the sword, and of the famine, and of the pesti<\/em>lence; and what you have spoken is come to pass; and, behold, you see it. And you have said unto me, O Lord Jehovah, Buy you the field for money, and call witnesses; whereas the city is given into the hand of the Chaldeans.<\/em><\/p>\n

In verse 24<\/a>, Jeremiah\u2019s problem is that Jerusalem was even at that very moment under siege, and soon to be destroyed. He states: Behold, the mounds<\/em>, which were high embankments outside the city wall from which the attacks were made. The enemy has come unto the city to take it<\/em>. It is already known from God that the city is to be given into the hand of the Chaldeans that fight against it, and the city will be destroyed by the triad of the sword, \u2026 the famine, and \u2026 the pestilence<\/em>. With the Babylonians right outside the city wall, it is clear to Jeremiah that the prophecy is about to be fulfilled: what you have spoken is come to pass; and, behold, you see it.<\/em> Now the Land is to be taken by the Babylonians and the city destroyed.<\/p>\n

Jeremiah\u2019s problem in verse 25<\/a> is that he was told to buy a field: And you have said unto me, O Lord Jehovah, Buy you the field for money, and call witnesses.<\/em> His dilemma is, \u201cWhy bother buying a field now since the city is to be given over to the Chaldeans anyway?\u201d<\/p>\n<\/div>\n<\/div>\n

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5. God\u2019s Answer\u2014Jeremiah 32:26\u201344<\/a><\/p>\n

God\u2019s answer to Jeremiah is given in two sections.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. The Destruction of Jerusalem\u2014Jeremiah 32:26\u201335<\/a><\/p>\n

In the first section, the word of Jehovah comes again to Jeremiah in verse 26<\/a> and, in verse 27<\/a>, God declares His omnipotence: Behold, I am Jehovah, th<\/em><\/span>e God of all flesh: is there anything too hard for me?<\/em><\/p>\n

God\u2019s question demands a negative answer. Nothing is too hard<\/em> for Him. God is omnipotent. God\u2019s power will be seen in two ways: first, He will be<\/span> able to bring judgment on Jerusalem in verses 28\u201335<\/a>; and secondly, He will also be powerful enough to restore Jerusalem in verses 36\u201344<\/a>.<\/p>\n

In verses 28\u201329<\/a> he again predicts the fall of Jerusalem. Here <\/span>he states two things. First, in verse 28<\/a> the city is going to be taken by the Chaldeans and by Nebuchadrezzar. Secondly, in verse 29<\/a> the city will be destroyed: and the Chaldeans, that fight against t<\/em><\/span>his city, shall come and set this city on fire, and burn it, with the houses, upon whose roofs they have offered incense unto Baal, and poured out drink-offerings unto other gods, to provoke me to anger.<\/em><\/span><\/p>\n

As Jeremiah himself had said in chapter 19:13<\/a>, all of these houses of Jerusalem are now destined for destruction.<\/p>\n

Next he spells out six reasons for the fall of Jerusalem in verses 30\u201335<\/a>. The firs<\/span>t reason is given in verse 30<\/a>: For the children of Israel and the children of Judah have done only that which was evil in my sight from their youth; for the children of Israel have only provoked me to<\/em><\/span> anger with the work of their hands, says Jehovah.<\/em><\/p>\n

They have provoked<\/em> God from the days of their youth<\/em>. This was true of both Houses of Israel. They provoked God with the work of their hands.<\/em><\/p>\n

The seco<\/span>nd reason is given in verse 31<\/a>: For this city has been to me a provocation of mine anger and of my wrath from the day that they built it even unto this day; that I should remove it from before my face<\/em><\/span>.<\/em><\/p>\n

Jerusalem has become a provocation and has caused God\u2019s anger and God\u2019s wrath unto this day. The provocation is now to be removed from before God\u2019s face.<\/p>\n

The third reason is that the sin included al<\/span>l segments of society in verse 32<\/a>: because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their <\/em><\/span>priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.<\/em><\/p>\n

The evil of both Houses of Israel has provoked God to anger. It included all segments of society: people, kings, pr<\/span>inces, priests, prophets, the men of Judah, and the inhabitants of Jerusalem.<\/p>\n

The fourth reason is in verse 33<\/a>: And they have turned unto me the back, and not the face: and though I taught them, risin<\/em><\/span>g up early and teaching them, yet they have not hearkened to receive instruction.<\/em><\/p>\n

Israel rejected God by turning their back on the Law and disobeying the prophets.<\/p>\n

The fifth reason is that they also d<\/span>efiled the Temple in verse 34<\/a>: But they set their abominations in the house which is called by my name, to defile it.<\/em><\/p>\n

They defiled the Temple by setting up idolatrous worship in the Temple Compound it<\/span>self.<\/p>\n

And the sixth reason is in verse 35<\/a>: And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto M<\/em><\/span>olech; which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin.<\/em><\/p>\n

They practiced human sacrifice in the Valley of Hinnom<\/em>; something God neve<\/span>r commanded nor wanted. For these six reasons Jerusalem is to be destroyed.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. The Restoration of Jerusalem\u2014Jeremiah 32:36\u201344<\/a><\/p>\n

The second section of God\u2019s answer to Jeremiah begins by talking about the past in verse 36<\/a>: And now therefore thus says Jehovah, the God of Israel, c<\/em><\/span>oncerning this city, whereof ye say, It is given into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence.<\/em><\/p>\n

The subject is the city of Jerusalem, the same city that G<\/span>od judged, and the same city God intends to bless, though, at this point of time, it was going to be given into the hand of the Babylonians and the city would be destroyed by the triad of the sword, \u2026<\/em><\/span> the famine, and \u2026 the pestilence.<\/em><\/p>\n

However, there is a bright future, for there will some day be a regathering in verse 37<\/a>: Behold, I will gather them out of all the countries, whither I have driven t<\/em><\/span>hem in mine anger, and in my wrath, and in great indignation; and I will bring them again unto this place, and I will cause them to dwell safely.<\/em><\/p>\n

God intends to regather the Jewish people from all of <\/span>the countries where He has driven them. He intends to bring them back to this place, and \u2026 will cause them to dwell safely.<\/em><\/p>\n

The result is Israel\u2019s national salvation in verse 38<\/a>: And they shall be my <\/em><\/span>people, and I will be their God.<\/em><\/p>\n

Their salvation is described in verse 39<\/a>: and I will give them one heart and one way, that they may fear me for ever, for the good of them, and of their children after<\/em><\/span> them.<\/em><\/p>\n

They will be given one heart and one way<\/em>. The word heart<\/em> emphasizes the internal righteousness they will have. Their way<\/em> is the external righteousness that they will have. The reason is: that t<\/em><\/span>hey may fear me for ever<\/em>, for their own good and for the good of their children.<\/p>\n

Next, He refers back to the New Covenant that He spoke of earlier in the Book of Consolation in verse 40<\/a>: and I will ma<\/em><\/span>ke an everlasting covenant with them, that I will not turn away from following them, to do them good; and I will put my fear in their hearts, that they may not depart from me.<\/em><\/p>\n

In summarizing the New C<\/span>ovenant and the effects the New Covenant will have and He states three things. First, it will be an everlasting covenant<\/em>, an eternal, unconditional covenant. Secondly: I will not turn away from follow<\/em><\/span>ing them, to do them good<\/em>; the result of this new, everlasting covenant is that God will continue following after them; this time not in judgment, but to do them good<\/em>. And thirdly: I will put my fear <\/em><\/span>in their hearts, that they may not depart from me.<\/em> There will be a national salvation that will include every Jew, and they will never again depart from following God.<\/p>\n

Because of the New Covenant ther<\/span>e is the promise of future blessings in verse 41<\/a>: Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul.<\/em><\/p>\n

God will rejoi<\/span>ce over them to do them good<\/em> and God intends to plant them<\/em> again into their own Land and in truth, with<\/em> [His] whole heart and with<\/em> [His] whole soul.<\/em><\/p>\n

That will lead to the reversal described in verse 4<\/span>2<\/a>: For thus says Jehovah: Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them.<\/em><\/p>\n

Just as God has brought calamity upon this peop<\/span>le, so will<\/em> [He] bring upon them all the good that<\/em> [He] has promised<\/em>. It will be a reversal from calamity to blessing.<\/p>\n

Finally, He repeats the promise that was made earlier: that fields will again be <\/span>bought in verses 43\u201344<\/a>: And fields shall be bought in this land, whereof ye say, It is desolate, without man or beast; it is given into the hand of the Chaldeans. Men shall buy fields for money, and s<\/em><\/span>ubscribe the deeds, and seal them, and call witnesses, in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the hill-country, and in the cities of the lowland, and in the cities of the South: for I will cause their captivity to return, says Jehovah.<\/em><\/span><\/p>\n

He points out that the Land that is now being desolated has indeed lost its value in verse 43<\/a>.<\/span> However, the Land will some day become valuable again in verse 44<\/a>: Men<\/em> [in the future will once again] buy fields for money, \u2026 subscribe the deeds, and seal<\/em> [deeds], and call witnesses<\/em>, and that will<\/span> be true throughout the Land. The verse closes with several geographical features of the Holy Land, concluding with the statement: for I will cause their captivity to return<\/em>.<\/p>\n

The reason God had Jeremi<\/span>ah buy that piece of devalued land was as an act of faith. In the future, this Land will indeed become valuable again.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Interpretation of the Symbolic Act\u2014Jeremiah 33:1\u201316<\/a><\/p>\n

In the second section of the second major unit we have the interpretation of the symbolic action. This section makes four main points.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Future Restoration of Jerusalem\u2014Jeremiah 33:1\u20139<\/a><\/p>\n

The first main point is the occasion, given in verse 1<\/a>: Moreover the word of Jehovah came unto Jeremiah the second time, while he was yet shut up<\/em><\/span> in the court of the guard, saying.<\/em><\/p>\n

While he was still a prisoner in the royal court, the Word of God comes to him a second time<\/em>, the first time being in chapter 32<\/a>.<\/p>\n

In verses 2\u20133<\/a> there is a call issu<\/span>ed to try God. Verse 2<\/a> describes the God of Israel. Jehovah is the One who does it, who performs it to establish it, Jehovah is his name<\/em>. Jehovah is a Covenant-Keeper.<\/p>\n

The admonition is given in verse<\/span> 3<\/a>: Call unto me, and I will answer you, and will show you great things, and difficult, which you know not.<\/em><\/p>\n

The admonition is to call upon God. If they do so, God will answer.<\/p>\n

In verses 4\u20135<\/a> he describ<\/span>es once again the present judgment of Jerusalem. In verse 4<\/a>, he states that the houses of the people and kings have been broken down to make defence against the<\/em> [Babylonian] mounds and against the swo<\/em><\/span>rd.<\/em> Nevertheless, the Babylonians are breaking in and they are filling these houses with dead bodies in verse 5<\/a>. In essence, these dead bodies are those whom God has slain in<\/em> [His] anger and<\/em> [His] wra<\/em><\/span>th<\/em>. Because of Jerusalem\u2019s wickedness<\/em>, [God has] hid<\/em> [His] face from this city<\/em>, meaning He has removed His protection from it. That is the present judgment of Jerusalem.<\/p>\n

In verses 6\u20139<\/a> he talks about t<\/span>he future blessings of Jerusalem and states four things. First, there will be a restoration of health in verse 6<\/a>: Behold, I will bring it health and cure, and I will cure them; and I will reveal unto <\/em><\/span>them abundance of peace and truth.<\/em><\/p>\n

Secondly, in verse 7<\/a> there will be the return of the captivity, and that includes both Houses of Israel.<\/p>\n

Thirdly, there will be a national forgiveness of all of thei<\/span>r sins in verse 8<\/a>: And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned against me, and whereby they h<\/em><\/span>ave transgressed against me.<\/em><\/p>\n

Once again, in keeping with the New Covenant, the everlasting covenant, God has promised to forgive Israel\u2019s sins totally.<\/p>\n

Fourthly, in verse 9<\/a> that will bring certain res<\/span>ults on Jerusalem. Jerusalem will become before God a name of joy \u2026 a praise \u2026 and a glory.<\/em> This will also be true before all the<\/em> [Gentile] nations of the earth<\/em>. When they hear the good things God int<\/span>ends to do for Jerusalem, they themselves will fear and tremble<\/em> because of the good<\/em>, because of the peace<\/em>, because of the good things God intends to do.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Return of Peace and Joy to Jerusalem\u2014Jeremiah 33:10\u201311<\/a><\/p>\n

In the second main point of the interpretation of the symbolic action, Jerusalem\u2019s past is mentioned in verse 10<\/a>: Thus said Jehovah: Yet a<\/em><\/span>gain there shall be heard in this place, whereof ye say, It is waste, without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man and without inhabitant and wit<\/em><\/span>hout beast.<\/em><\/p>\n

Jerusalem\u2019s past was characterized by judgment; a city that was lying waste without man and without beast<\/em>. What was true of Jerusalem was true of the other cities o<\/span>f Judah. The streets of Jerusalem were desolate, without man and without inhabitant and without beast.<\/em><\/p>\n

The future of Jerusalem will be characterized by blessing and he lists several things that will o<\/span>nce again be heard in the streets of Jerusalem in verse 11a<\/a>: the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say, Give thanks<\/em><\/span> to Jehovah of hosts, for Jehovah is good, for his lovingkindness endures for ever; and of them that bring sacrifices of thanksgiving into the house of Jehovah.<\/em><\/p>\n

These very blessings are going to mean <\/span>the removal of specific, previous judgments, recorded in Jeremiah 7:34<\/a>; 16:9<\/a>; and 25:10<\/a>.<\/p>\n

The reason there will be this restoration of all these things, is given in verse 11b<\/a>: For I will cause the capt<\/em><\/span>ivity of the land to return as at the first.<\/em><\/p>\n

Because of the return of the captivity and all these things again being part of God\u2019s blessing, the cities of Judah and the streets of Jerusalem will sound<\/span> with these various voices. There is going to be the return of peace and joy to Jerusalem.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Flocks Will Flourish\u2014Jeremiah 33:12\u201313<\/a><\/p>\n

The third main point in the interpretation of the symbolic action describes the conditions in the Land. Thus said Jehovah of hosts: Yet again shall there <\/em><\/span>be in this place, which is waste, without man and without beast, and in all the cities thereof, a habitation of shepherds causing their flocks to lie down. In the cities of the hill-country, in the cities of the lowland, and in the cities of the Sout<\/em><\/span>h, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, shall the flocks again pass under the hands of him that numbers them, says Jehovah.<\/em><\/span><\/p>\n

In verse 12<\/a>, he points out that once again there is going to be a habitation for the shepherds who will cause the flocks to lie down at night.<\/p>\n

In the first part of verse 1<\/span>3<\/a>, he again gives a detailed, geographical division of the Land. These blessings will be true for all parts of the Land that he lists. At the end of verse 13<\/a> he concludes with a promise: the flocks sh<\/span>all pass under the hands of him that numbers them. The flocks are, once again, destined to flourish rather than dying out because of the desolation of the Land.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>4. The Reconfirmation of the Davidic Covenant and the Levitical Priesthood\u2014Jeremiah 33:14\u201326<\/a><\/p>\n

In the fourth main point of the interpretation of the symbolic action, Jeremiah deals with the reconfirmati<\/span>on of the Davidic Covenant and the Levitical Priesthood, in relationship to three things.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. The Relationship to Jerusalem\u2014Jeremiah 33:14\u201318<\/a><\/p>\n

There is a commitment from God to fulfill the promise in verse 14<\/a>: Behold, the days come, said Jehovah, that I will perform that good word which I ha<\/em><\/span>ve spoken concerning the house of Israel and concerning the house of Judah.<\/em><\/p>\n

With the terminology: Behold, the days come<\/em>, Jeremiah again shoots forward to the prophetic future. In that prophetic future<\/span>, in the Millennial Kingdom, God will fulfill this promise. The promise is: I <\/em>will perform that good word<\/em>, that is, He will perform the promises already made to both Houses of Israel.<\/p>\n

He talks about t<\/span>he Messiah\u2019s rule in relationship to all this in verses 15\u201316<\/a>: In those days, and at that time, will I cause a Branch of righteousness to grow up unto David; and he shall execute justice and righteous<\/em><\/span>ness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name whereby she shall be called: Jehovah our righteousness.<\/em><\/p>\n

Beginning with the Messianic Person<\/span>, he states the timing element in verse 15<\/a>: In those days, and at that time<\/em>, meaning in the prophetic future of the Messianic Kingdom, will I cause a Branch of righteousness to grow up unto David<\/em>. The<\/span>re is going to be a descendant of David who will be characterized by righteousness. He will execute justice and righteousness in the land<\/em> because He himself is characterized by righteousness. As the K<\/span>ing, He will execute justice and righteousness in the land.<\/em><\/p>\n

Then in verse 16<\/a>, he gives the results of the Messiah\u2019s reign. In those days<\/em> [in that prophetic future] Judah<\/em> [shall] be saved, and Jerusale<\/em><\/span>m shall dwell safely<\/em>. Notice that here the emphasis is on Judah and Jerusalem, whereas in the first two chapters of the Book of Consolation the emphasis was on Judah and Israel. Judah<\/em> [will] be saved,<\/em><\/span> and Jerusalem shall dwell safely.<\/em> Jerusalem will be called: Jehovah our righteousness<\/em>, the same name the Messiah is called in Jeremiah 23:5\u20136<\/a>.<\/p>\n

Jeremiah 23:5\u20136<\/a> sounds very similar to Jeremiah 33:15\u201316<\/a><\/span>. There are a lot of similarities, but also some dissimilarities that should be noted. The chapter 23<\/a> account begins: Behold, the days come<\/em>. The chapter 33<\/a> account begins: In those days, and at that t<\/em><\/span>ime.<\/em> Different terminologies, but they both project it out into the prophetic future. Chapter 23<\/a> states: I will raise unto David<\/em>. Chapter 33<\/a> states: [He will] cause \u2026 to grow up unto David<\/em>. The wordin<\/span>g is also different, but the point is the same, that David is going to have a descendant who is going to be the Messiah. Chapter 23<\/a> states: a righteous Branch.<\/em> Chapter 33<\/a> states: a Branch of righteous<\/em><\/span>ness.<\/em> The word order is slightly different but, again, the point is the same: the Messiah is to be characterized by righteousness. Chapter 23<\/a> states: Judah and Israel<\/em>, emphasizing the two Houses of Is<\/span>rael. Chapter 33<\/a> states: Judah and Jerusalem<\/em>, emphasizing the city as its capital. Chapter 23<\/a> tells us he<\/em> because it emphasizes the Messiah, but chapter 33<\/a> states she because it emphasizes Jerusalem. <\/span>Chapter 23<\/a> talks about a king reigning, but chapter 33<\/a> is silent on this point. Chapter 23<\/a> states that the Messiah is going to be called Jehovah our righteousness<\/em>, but chapter 33<\/a> states that Jerusalem<\/span> will be called Jehovah our righteousness.<\/em> When Jeremiah says the Messiah is the righteous Branch<\/em> in chapter 23<\/a>, it emphasizes His absolute righteousness. When he talks about the Branch of righteousne<\/em><\/span>ss<\/em> in chapter 33<\/a>, it speaks of imputed righteousness.<\/p>\n

There are similarities with chapter 23<\/a>, but also certain dissimilarities. The difference is that, in chapter 23<\/a>, the emphasis is upon the Messiah <\/span>as being righteousness, whereas, in chapter 33<\/a>, the emphasis is upon Jerusalem as having imputed righteousness. More will be said on this subject in the last unit of this study.<\/p>\n

Jeremiah 33:17\u201318<\/a> prom<\/span>ises perpetuity to two things: For thus says Jehovah: David shall never want a man to sit upon the throne of the house of Israel; neither shall the priests the Levites want a man before me to offer bu<\/em><\/span>rnt-offerings, and to burn meal-offerings, and to do sacrifice continually.<\/em><\/p>\n

The first promise of perpetuity is the House of David in verse 17<\/a>: David shall never want a man to sit upon the throne of th<\/em><\/span>e house of Israel.<\/em> This is in keeping with the Davidic Covenant. God has promised that the House of David will always be preserved. It will be impossible to annihilate the House of David. To this day,<\/span> although we do not know who they are, there are members of the House of David around. Some day God is going to reveal who they are. Furthermore, it is impossible for the line of David to become extinct because, as the previous section has promised, the line of David comes eventually to a Person who is Himself eternal: the Messiah, the God-Man. Because He now lives forever by vir<\/span>tue of His Resurrection, there will always be someone to rule over the House of Israel. In this case, Jesus has been available since His Resurrection and He will be the One yet destined to sit upon the Throne of David.<\/span><\/span><\/p>\n

The second promise of perpetuity is the House of Levi in verse 18<\/a>. Two things are stated about the Tribe of Levi. First, the Tribe of Levi will also never become extinct. Whereas, we do not know who <\/span>the members of the House of David are anymore, the members of the Tribe of Levi are known to this day. Jewish people who are named Levi, Levy, Levine, Levinson, Levinthal, Cohn, or some combination of these, are all members of the Tribe of Levi. God has kept His word and the Tribe of Levi has continued to remain in existence. A seco<\/span>nd thing about the Levites concerns their function as priests. The Tribe of Levi will have a role in the Millennial Temple. Part of their role is spelled out by <\/span>Ezekiel 40\u201348<\/a>, where Ezekiel points out that they will be the caretakers of the Temple. One segment of th<\/span>e Tribe of Levi, those who are known as the sons of Zadok, the Zadokites, will be in charge of the sacrificial system of the Millennial Temple in the Messianic Kingdom. They will always be around to o<\/em><\/span>ffer burnt-offerings and to burn meal-offerings.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. The Relationship to the Covenant\u2014Jeremiah 33:19\u201322<\/a><\/p>\n

In these verses, Jeremiah deals with the reconfirmation of the Davidic Covenant and Levitical Priesthood in relationship to the concept of covenan<\/span>t itself. And the word of Jehovah came unto Jeremiah, saying.<\/em><\/p>\n

The Word of God comes again to Jeremiah in verse 19<\/a> with this special message contained in verses 20\u201322<\/a>: the impossibility of breaking the<\/span> covenant of uniformity, the covenant of perpetuity.<\/p>\n

What is impossible is given in verse 20<\/a>: Thus says Jehovah: If ye can break my covenant of the day, and my covenant of the night, so that there sha<\/em><\/span>ll not be day and night in their season.<\/em><\/p>\n

If it were possible to break the covenant of day and night, then could God\u2019s covenant with David be broken. If one could break the covenant of day and night, r<\/span>esulting in a cessation of the interchange of day and night, then it would be possible for the covenant to be rendered null and void.<\/p>\n

Having spelled out the impossibility, He makes his application to <\/span>both Houses, the House of David and the House of Levi in verse 21<\/a>: then may also my covenant be broken with David my servant, that he shall not have a son to reign upon his throne; and with the Levite<\/em><\/span>s the priests, my ministers.<\/em><\/p>\n

Concerning David: only if a man can break the covenant of day and night<\/em>, only if he can cause a cessation of the interchange of day and night, only then could the Davidic <\/span>Covenant be broken, only then will it be true that David will not have a descendant to sit upon his throne. Concerning the Levites; only if someone could break the covenant of day and night, resulting in a cessation of the interchange of day or night, only then could God\u2019s promise to the House of Le<\/span>vi be rendered null and void. The specific promise He has in mind is found in Numbers 25:10\u201313<\/a>, wher<\/span>e the Levites have the special role as the priests.<\/p>\n

He then concludes by speaking of the multiplication of the two Houses of David and Levi in verse 22<\/a>: As the host of heaven cannot be numbered, neith<\/em><\/span>er the sand of the sea measured; so will I multiply the seed of David my servant, and the Levites that minister unto me.<\/em><\/p>\n

Just as the host of heaven<\/em> and the sand of the sea<\/em> cannot be numbered, so shall<\/span> be the seed of David and Levi. In other words, the House of David will be very numerous. This promise is not limited to the fact that David has one eternal descendant, the God-Man, Yeshua the Messiah, this promise extends much f<\/span>urther than that. David will have so many descendants that they will become innumerable. What is true of David is also true of Levi. Levi will have so many descendants that they, too, will become innumerable. These things are guaranteed because of the nature of God\u2019s covenant. The fact that the covenant of day and night cannot be broken by any man, the fact that no man can cause a cessation of the interchange of day and night<\/span>, for that reason God\u2019s covenant with David and Levi will not be broken. For that reason, both of them will have a multiplication of descendants so that they will be as numerous as the stars of the heavens and as the sand of the sea.<\/span><\/span><\/p>\n<\/div>\n<\/div>\n

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c. The Relationship to Perpetuity\u2014Jeremiah 33:23\u201326<\/a><\/p>\n

Once again we see a special way the Word of God comes to Jeremiah in verse 23<\/a>: And the word of Jehovah came to Jeremiah, saying.<\/em><\/p>\n

The Word of God comes to him because of what is being said about the two families he has been dealing with, the family of David and the family of Levi in verse 24<\/a>: Consider you not what this people have spoken, saying, <\/em>The two families which Jehovah did choose, he has cast them off? thus do they despise my people, that they should be no more a nation before them.<\/em><\/p>\n

God asks Jeremiah: Consider you not what this people <\/em>have spoken?<\/em> In other words, God is asking Jeremiah, \u201cHave you paid attention to what people are saying about the two families?\u201d The people are saying: The two families which Jehovah did choose, he ha<\/em>s cast them off?<\/em> What they are saying is that while God did choose the House of David, and although God did choose the Levitical Priesthood, God has now cast both of them away. In saying this, they are despising God\u2019s people. The implication is that these are Gentiles saying these things, and in saying them they are despising God\u2019s people and believe that they no longer will be a nation ever again once Babylon has done its work upon them. It is because of what these Gentile nations are saying that this new prophecy comes to Jeremiah the Prophet.<\/p>\n

As he has in the past, so he begins again with an impossibility in verse 25<\/a>: Thus says Jehovah: If my covenant of day and night stand not, if I have not appointed the ordinances of heaven and earth.<\/em><\/p>\n

Here again God refers to the covenant of day and <\/em>night<\/em>, the covenant which allows for the perpetuation of the cycle of day and night. Only if someone can break the covenant of day and night<\/em> and cause a cessation of the interchange of day and night can God\u2019s covenant be broken. Furthermore, He states: if I have not appointed the ordinances of heaven and earth<\/em>. This is a reference to the natural laws that control and determine the universe. If God is not responsible for them, only then can God\u2019s covenant be broken.<\/p>\n

After pointing out that it is impossible for any man to break the covenant of day and night, and it is impossible for any one to cancel out God\u2019s natural laws in the universe, by way of application, He states in verse 26<\/a>: then will I also cast away the seed of Jacob, and of David my servant.<\/em><\/p>\n

The only way God will ever cast away <\/em>the seed of Jacob<\/em>, the only way God will ever cast away David<\/em> [His] servant<\/em>, is if that covenant of day and night<\/em> can be broken. Only if a man can cause a cessation of the interchange of day or night or can cause a cessation of the natural laws that govern the universe.<\/p>\n

He then continues: so that I will not take of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause <\/em>their captivity to return, and will have mercy on them.<\/em><\/p>\n

What God is saying is that it is because no man can break the interchange of day and night, because no man can cancel out the universal natural laws, for that reason no one can stop God from making sure that a seed of David, a descendant of David, gets to rule over the seed of Abraham, Isaac, and Jacob<\/em>. This is a reference to the Abrahamic Covenant.<\/p>\n

The Abrahamic Covenant is the covenant confirmed through Isaac, and Jacob, which defines Jewishness: A Jew is any descendant of Abraham, Isaac, and Jacob and all such descendants are Jews. Theseed of Abraham, Isaac, and Jacob<\/em> mentioned here is specifically the Jewish seed. The promise is that it will be a descendant of David, a seed of David, who himself was a descendant of Abraham, Isaac, and Jacob, who is going to rule over the seed of Abraham, Isaac, and Jacob.<\/em> The point is that there will always be people around who are members of the House of David who would be able to rule over the Houses of Israel and Judah. Again, because of the Messiah\u2019s eternality, because He lives forever by virtue of His Resurrection, this promise will certainly some day be fulfilled and the Messiah will rule over the seed of Abraham, Isaac, and Jacob.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>III. Jeremiah 23<\/a><\/p>\n

We will conclude this study with a development of Jeremiah 23<\/a>, because it is related to something that was stated in the Book of Consolation.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Comparison<\/p>\n

Jeremiah 33:14\u201316<\/a> states: Behold, the days come, says Jehovah, that I will perform that good word which I have spoken concerning the house of Israel and concerning the house of Judah<\/em><\/span>. In those days, and at that time, will I cause a Branch of righteousness to grow up unto David; and he shall execute justice and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name whereby she shall be called: Jehovah our righteousness.<\/em><\/span><\/p>\n

He states in verse 15<\/a>: In those days, and at that time<\/em> and tells us that what he is about to say<\/span> is going to be fulfilled in the prophetic future. He states: [I will] cause a Branch of righteousness to grow up unto David<\/em>. Here he points out that God is going to raise out of David\u2019s descendants a<\/em><\/span> Branch of righteousness.<\/em> One of David\u2019s descendants will be this Branch of righteousness.<\/em> The word Branch<\/em> is a common symbol for the Messiah. The point here is that the Messiah, characterized by righ<\/span>teousness, will be a descendant of David. Because He is characterized by righteousness, he shall execute justice and righteousness in the land.<\/em> The righteous Messiah will be characterized by the execu<\/span>tion of justice and righteousness.<\/p>\n

Then he states in verse 16<\/a>: In those days shall Judah be saved, and Jerusalem shall dwell safely<\/em>. He will extend His messianic protection over Judah as a whole, but <\/span>particularly over the city of Jerusalem. Then, as a result of all this, Jerusalem will be given a new name: Jehovah our righteousness.<\/em><\/p>\n

What he said in those verses is very similar to another passage, <\/span>Jeremiah 23:5\u20136<\/a>: Behold, the days come, says Jehovah, that I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the la<\/em><\/span>nd. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called: Jehovah our righteousness.<\/em><\/p>\n

Jeremiah begins by saying in verse 5<\/a>: Behold, the days <\/em><\/span>come<\/em>, pointing forward to the prophetic future of the Messianic Kingdom. Then he states: I will raise unto David a righteous Branch<\/em>. In chapter 33<\/a>, the statement was a Branch of righteousness<\/em>, emphasi<\/span>zing imputed righteousness, but here it is a righteous Branch, emphasizing absolute righteousness. The point here is that it is going to be a descendant of David who will be characterized by absolute righteous<\/span>ness. Then he states: and he shall reign as king.<\/em> Chapter 33<\/a> did not speak of Him as reigning. It simply emphasized His messianic role, but not His kingly role. This passage emphasizes both H<\/span>is messianic role and His kingly role. He is destined to reign as king.<\/em> When He does so, He will deal wisely, and<\/em> [He will] execute justice and righteousness in the land.<\/em> Because the Messiah is charac<\/span>terized by righteousness, when He rules He will rule righteously and justly.<\/p>\n

Then he states in verse 6<\/a>: In his days Judah shall be saved, and Israel shall dwell safely.<\/em> The chapter 33<\/a> account emphasiz<\/span>ed Judah and Jerusalem. This one emphasizes both Houses of Israel. However, the point is the same. He will extend His messianic protection over both Houses of Israel.<\/p>\n

The passage concludes by saying w<\/span>hat the Messiah\u2019s name will be: Jehovah our righteousness<\/em>. In chapter 33<\/a>, it was the city of Jerusalem that was called Jehovah our righteousness<\/em>. Here the Messiah is referred to as Jehovah our righteo<\/em><\/span>usness<\/em>, the only human being who was ever given the full name of Jehovah<\/em>, the name with all four Hebrew letters that make up God\u2019s name and corresponds to the English letters YHVH<\/em>, is the Messiah, whi<\/span>ch emphasizes His deity. In chapter 33<\/a>, Jerusalem is called: Jehovah our righteousness<\/em> because the God-Man will rule from within the city. The Deity Himself will be living within that city. In chapter<\/span> 23<\/a>, the emphasis is on both the humanity and the deity of the Messiah. In verse 5<\/a> a human descendant of David rules from the throne of David and so Messiah\u2019s humanity is emphasized. In verse 6<\/a>, he is<\/span> given a name with all four Hebrew letters that comprise God\u2019s name, emphasizing His deity. Again, this descendant of David who rules over David\u2019s throne is God Himself. In His humanity, He is David\u2019s descen<\/span>dant, but in His deity, He will be David\u2019s Lord. He is Jehovah.<\/p>\n<\/div>\n<\/div>\n

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B. The Result of Messiah\u2019s Reign\u2014Jeremiah 23:7\u20138<\/a><\/p>\n

As a result of the righteous reign of the God-Man descendant of David, verses 7\u20138<\/a> go on to say: Therefore, behold, the days come, says Jehovah, that th<\/em>ey shall no more say, As Jehovah lives, who brought up the children of Israel out of the land of Egypt; but, As Jehovah lives, who brought up and who <\/em>led the seed of the house of Israel out of the nor<\/em>th country, and from all the countries whither I had driven them. And they shall dwell in their own land.<\/em><\/p>\n

Because of the righteous reign there will be a final restoration. The words, behold, the days <\/em>come<\/em>, once again project it out to the prophetic future of the Messianic Kingdom. He points out that in that day the Jewish people will no more say: As Jehovah lives, who brought up the children of Is<\/em>rael out of the land of Egypt.<\/em> To this day, the Exodus from Egypt is the high-point of Jewish history. God is referred to by the Jewish people as \u201cthe One who brought us up out of the land of Egypt.\u201d The experience of the Exodus will pale in the light of the final restoration. In the future they will not say, \u201cAs God lives who brought us out of Egypt,\u201d but will say, As God lives who brought us forth: first, out of the north country<\/em>; but secondly, from all the countries whither<\/em> [God] had driven<\/em> [us].<\/p>\n

He first talks about a return from the north country<\/em>, which is Babylonia. In chapters 50\u201351<\/a> of his own book, Jeremiah gives a very detailed description of Babylon\u2019s destruction, but contained within those passages are statements about Jews returning from Babylon and being brought back to the Land. There will be a return from the north.<\/em> Jews will be returning from that prophetic Babylon of the future during the events of the Campaign of Armageddon. Secondly, also from all the countries whith<\/em>er I had driven them.<\/em> There will also be a regathering from all the other countries in the world as well. That final regathering will be the new high-point of Jewish history. God will regather His people from all the countries where he had driven them.<\/p>\n

The section concludes with a promise: And they shall dwell in their own land.<\/em> When they are returned to the Land, they will then be able to live in this Land. According to verses 5\u20136<\/a>, in the days of the Messiah when they are living in the Land, Judah shall be saved, and Israel shall dwell safely<\/em>. That is the same thing emphasized in the Book of Consolation.<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n

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 <\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The word that came to Jeremiah from Jehovah, saying, Thus speaks Jehovah, the God of Israel, saying, Write you all the words that I have spoken unto you in a book. Jeremiah 30:1 This is a study of Jeremiah, chapters 30 through 33. These four chapters within the Book of Jeremiah are one unit. This … <\/p>\n

\u201eThe Book of Consolation: Jeremiah 30\u201333\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1395","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1395","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1395"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1395\/revisions"}],"predecessor-version":[{"id":1396,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1395\/revisions\/1396"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1395"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1395"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1395"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}