Last Friday, participants in our group shared their thoughtful observations regarding Chapters 26-33 in the Book of Jeremiah. We focused primarily on varying interpretations of the “Saved Remnant,” the wooden yoke that Jeremiah put on in Chapter 27, and the concept of a “New Covenant” introduced in Chapter 31.
The notion of a Saved Remnant, a small group intended by God to survive a catastrophe in order to maintain the covenant, carry out God’s purposes, and experience restoration, was a key feature in the prophecies of Isaiah, Jeremiah, and Ezekiel. In chapter 24, Jeremiah has a vision of baskets of good and bad figs. God explains that the good figs represent those Judeans who chose exile into Babylonia and the bad figs those who remained in Judea and perished. Our group discussed why those who chose exile over death were seen to merit a reward. Living in Babylonia for a period of 70 years (before Persian King Cyrus released them back to Judea) this saved remnant was ultimately purified by being cured of its idolatry and freed of their sins (i.e., later generations did not inherit those sins). Moreover, their Jewish identity was strengthened by their hardship as a result of their being a minority in a foreign land, and they were exposed to new ideas. In essence, this remnant became a “holy seed” through which the Jewish nation would sprout anew.
In Chapter 27, God asks Jeremiah to wear a yoke around his neck when he went out to prophesy and let the people know that “the nation that puts its neck under the yoke of the King of Babylon. and serves him, will be left by Me on its own soil”; others will perish. Our group speculated that wearing the yoke of beasts of burden represented 1) a humiliating sign of God’s judgment for the Judeans’ disobedience; 2) symbolic evidence of the truth of Jeremiah’s prophesy that Judea would be brought under the rule of Babylonian King Nebuchadnezzer; 3) a profound lesson in Divine sovereignty: submission to God’s will, even when it involves suffering, is ultimately for the good of His people.”
Chapters 30 and 31 display a marked change from the excoriating tone of previous chapters in the Book of Jeremiah. The tone of these chapters is conciliatory, consoling, and full of hope because God promises to establish a “New Covenant” with His people. Our group discussed Jewish interpretations of the concept of “New Covenant”: it does not suggest an abrogation, rescinding, or replacement of the covenant established at Mount Sinai, but rather a revitalization of it, leading to an inherent desire to follow the Torah. Instead of an external set of rules inscribed on the stone tablets Moses brought down from the mountain, the Torah will be internalized: “I will put My law within them and write it on their hearts” (31:33). The study group will further explore this concept this Friday.
This Friday, we’ll consider Chapters 34-45, which describe the siege and destruction of Jerusalem, Jeremiah’s suffering, and the aftermath. We’ll begin, however, with further exploration of the concept of a “New Covenant” and how that term is interpreted by many Christians.
Our informal discussion group, which will be starting its 26th year, now meets via Zoom every Friday from 12-1 (check CBI’s web site or weekly announcements for updates and a link). All are welcome to attend. Please bring whatever copy of the Bible you might have (the more different translations the richer the discussion).If you have questions, contact Jay Jacoby atjbjacoby@charlotte.edu.
