Chapter 29
Letters to exiles in Babylon (29:1-32)
These chapters contain the vast majority of Jeremiah’s utterances of a consistently hopeful nature and are appropriately called the “Book of Consolation.”
Chapter 30
The Book of Consolation (30:1-33:26)
The opening verses (1-3) of chapter 30 not only serve as an introduction to the entire unit (chs. 30-33) but also state its theme, the glorious future of God’s people: For behold, days are coming, says the Lord, when I will restore the fortunes of my people, Israel and Judah . . . I will bring them back to the land (v.3) . The major divisions of this unit follow: From tragedy to triumph (30:4-31: l); restoration reemphasized (31:2-40); restoration dramatized (32:1- 44); and reiteration of restoration, and future rejoicing (33:1-26). Only that part of the second division dealing with God’s new covenant with his people (31:31-34) is included in this exposition.
Chapter 31
In the promise of a new covenant is in Chapter 31:31-34, the “noblest of Jeremiah’s prophecies.”
The background to the announcement concerning a new covenant is the old covenant entered into by God and Israel at Sinai (Exodus 19-24). Basic to that agreement was the concept of God as sovereign Lord of the covenant who required Israel to obey certain agreed upon stipulations. Failure to do so would result in God’s judgment. Israel’s history from the time of Moses was one of persistent failure to live up to the terms of the covenant. They had not simply refused to obey the law and to acknowledge the Lord’s sole sovereignty, but were actually incapable of such obedience (13:23a). The concept of a new covenant whose very nature will be a guarantee against its failure. A new covenant was needed because the dynamic of the old one was not sufficient to enable them to live up to its demands, despite the fact that God had performed mighty acts of deliverance on their behalf and was a husband unto them (v. 32).
The new covenant, like the old, will be rooted in and rest on the divine initiative. The verbs, I will make . . . I will write . . . I will be (v. 33), all emphasize the fact that the covenant God is again taking the initiative in dealing with his people. Though Israel has been unfaithful to her covenant obligations, God has not forsaken her and again in sovereign grace comes to his people, not requiring but offering. The old covenant was inadequate. It could not be renewed; it must be replaced with something better.
While there is continuity between the old and the new, there is also discontinuity. There is something new; not so much in its substance as in its springs of action. Under the old covenant the people were expected to obey the law. However God’s law as an external code had no power within to elicit a full and free response from the people. But the time is coming when the desired dynamic will be available: Says the Lord, I will put my law within them . . . will write it upon their hearts (v. 33b).
Jeremiah, more than any other prophet discovered and developed the truth that it is the heart which must be properly related to God if life is to be vital and fruitful (e.g., 3:10, 17; 4:4, 14; 5:23; 11:20; 17:1, 5; 24:7 ). In light of his constant and continuous emphasis upon the heart, it is not surprising that Jeremiah’s interpretation of the ultimate in transformed character is a changed heart. God will write his law (“the revelation of his order of life for his people”) on the heart, not on tablets of stone.
The basis for this inner illumination and transformation is a knowledge of God, for they shall all know me (v. 34). Knowing God’s will and doing God’s will are both dependent upon knowing him. For Jeremiah knowing God meant a direct, dynamic intimate fellowship with him; obtained not by ceremony or creed but through contact and communion.
One further act of grace on God’s part is necessary: For I will forgive their iniquity, and . . . remember their sin no more (v. 34). There can be no meaningful fellowship with God apart from his forgiveness of sins. Jeremiah has made frequent mention of man’s stubborn and wicked heart and man’s inability to change it. God is the only one who can deliver man from his predicament.
God not only forgives but he forgets our sins. To have the burden of guilt removed and to be set free from sin gives the forgiven one a new sense of worth and creates within the desire to be of real worth. Forgiveness also creates in the heart of the forgiven a keen sense of gratitude from which emerges an obedience which obeys, not through fear of penalty, but through a surge of love. Herein lies the dynamic in the new covenant which makes possible an obedience to the law (will) of God – a dynamic which was almost if not completely lacking in the old covenant.
The “Book of Consolation” then may well be described as an extended development of Jeremiah’s commission given to him when initially called by God: I have set you . . . over nations and . . . kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant (1:10). Heretofore, most of his prophecies have dealt with breaking up and destroying. In contrast these chapters (30-33) emphasize that God’s ultimate purpose is to build and to plant. Jeremiah’s ministry is now becoming complete.
Chapters 34-38
Counsel for kings (34:1-38:28)
These chapters contain numerous incidents and messages from Jeremiah’s life and ministry that are directed primarily to Judah’s kings.
Chapter 36
In the fourth year of Jehoiakim Jeremiah is commanded to record his prophecies given over a period of more than twenty years. This was done either because neither king nor people was heeding his oral utterances or because he was debarred (v. 6) for some reason and not permitted to preach in public. So Jeremiah calls for Baruch, a scribe, and dictates as he writes on a scroll of parchment. Then on a certain feast day when the Temple is crowded with worshippers, Baruch is sent by the prophet to read from the scroll of prophecies which had been recorded.
A messenger reports the substance of the prophecies to a number of princes in conference at the king’s palace. They send for Baruch and ask him to read the scroll in their presence. This done the princes report the existence of the scroll containing the prophet’s words to Jehoiakim. The king immediately sends for the scroll and orders it read before him. He listens with insolent contempt until three or four columns are read, then with his knife cuts them off and tosses them in the fire. This action is repeated until the entire scroll is consumed.
Jeremiah has accomplished his purpose. Kings, princes, and people have again heard God’s word. Nor is the scroll really lost. The word of the Lord comes to the prophet, hiding from the king’s wrath, telling him to “recreate” the burned scroll, adding to it bitter words of judgment against Jehoiachin, and many similar words (v. 32).
Chapter 37
Jeremiah was put into a vaulted cell in a dungeon, where he remained a long time.
Chapter 38
Then the officials said to the king, “This man should be put to death. He is discouraging the soldiers who are left in this city, as well as all the people, by the things he is saying to them. This man is not seeking the good of these people but their ruin.”
“He is in your hands,” King Zedekiah answered. “The king can do nothing to oppose you.” So they took Jeremiah and put him into the cistern of Malkijah, the king’s son, which was in the courtyard of the guard. They lowered Jeremiah by ropes into the cistern; it had no water in it, only mud, and Jeremiah sank down into the mud.
Thinking Jeremiah would starve to death, the king commanded Ebed-Melek the Cushite, “Take thirty men from here with you and lift Jeremiah the prophet out of the cistern before he dies.” The men put old rags and worn-out clothes under their arms to pad the rope and pulled Jeremiah up with the ropes and lifted him out of the cistern. And Jeremiah remained in the courtyard of the guard with a loaf of bread until it ran out.
Jeremiah was told that the people of Judah would go into exile in Babylon. However, Jeremiah would not go himself.
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