more than one yoke and that he sent a yoke to each of the to His servants through dreams (Dan. 10:9; Zech. 4:1).
Jeremiah 29—30 finds in us. If we seek the Lord and want His best, then circumstances will build us and prepare us for what He has planned. If we rebel or if we look for quick and easy shortcuts, then circumstances will destroy us and rob us of the future God wants us to enjoy. The same sun that melts the ice also hardens the clay.
crossbars" (niv) is a good translation of verse 2. He sent word to the five kings that they were to submit to the authority of Nebuchadnezzar, and the yoke that he wore symbolized the prophet's message. 8 There were three deportations—in 605, 597, and 586—during which both people and treasures were taken to Babylon. Since Zedekiah ruled from 597 to 586, the false prophets were referring to the deportation in 605, when Daniel and his friends were taken to Babylon along with some of the temple treasures (Dan. 1:1–2). 9 It's profitable to compare Jeremiah's counsel to the exiles in Babylon with Peter's counsel to the "pilgrims and strangers" in the Roman Empire (1 Peter 2:11–17). Both men told the people to be good citizens and good witnesses and to do good works. Paul agreed with their approach when he wrote, "If it is possible, as much as depends on you, live peaceably with all men" (Rom. 12:18 nkjv).
God's thoughts and plans concerning us come from His heart and lead to His peace. Why look for substitutes?
Notes
1 Quoted by Ann Landers in the column "Thoughts at Large" by Sidney J. Harris in The Washington Post 12, Nov. 1979, B-7. 2 The name is also spelled Nebuchadrezzar. Famous leaders often had variant spellings to their names. Cf. Tiglath-Pileser (2 Kings 15:29), and Tiglath-Pilneser (1 Chron. 5:26). 3 Bible students don't agree on the dating of the seventy years of captivity or even on whether the phrase "seventy years" should be considered a round number or be taken literally. From the beginning of the Babylonian invasion (606 BC to the return of the Jewish remnant under Zerubbabel (536) is seventy years, but so is the period from the destruction of Jerusalem (587–586) to the completion of the second temple by the returned exiles (516). Daniel 9:1–2 seems to indicate that Daniel took the prophecy to mean seventy actual years. 4 While the main emphasis is on the world of Jeremiah's day, there may be a wider application of these words to the nations at the end of the age, for Jeremiah included "all the kingdoms of the world" (Jer. 25:26). In their messages, the prophets often began with a local situation and then used it as a springboard to describe something God would do in the end times. 5 Shaphan, Ahikam's father, is the scribe who delivered the book of the law to Josiah after Hilkiah found it in the temple (2 Kings 22). Shaphan had four sons, three of whom were friendly to Jeremiah: Ahikam, who saved his life (Jer. 26:24); Gemariah, who pleaded with King Jehoiakim not to burn Jeremiah's book (36:12, 25); and Elasah, who delivered Jeremiah's letter to the captive Jews in Babylon (29:1–3). The fourth son, Jaazaniah, was unfaithful to the Lord and worshipped idols in the temple (Ezek. 8:11). Ahikam's son Gedaliah became governor of Judah after the destruction of Jerusalem. 6 Don't be puzzled when you read the name "Jehoiakim" in verse 1 and the name "Zedekiah" in verses 3 and 12 (and see 28:1), because this event took place during the reign of Zedekiah. "Jehoiakim" in verse 1 appears to be the error of a copyist whose eyes may have read 26:1, which is almost identical to 27:1. The fact that the rest of the chapter names Zedekiah as king is ample evidence that "Jehoiakim" is a scribal error. 7. Some translations give the impression that the prophet wore more than one yoke and that he sent a yoke to each of the envoys of the five nations (Jer. 27:2–3). The word yoke is plural in the Hebrew because the yoke he wore was made of two pieces of wood, one in front of the neck and one at the back, held together by leather straps. "Make a yoke out of straps and
G.National restoration—30—33
CHAPTER NINE Jeremiah 30—33 THE GOD WHO MAKES THINGS NEW
A small man can see when it is growing dark … but he cannot see beyond the darkness. He does not know how to put a sunbeam into his picture. A great man pierces the darkness and sees the glory of a hidden dawn.
Charles E. Jefferson1 B ible scholars often call these four chapters the "Book of Consolation." In them, the Lord amplified the wonderful promise He gave to His people in the letter Jeremiah sent the Babylonian exiles:
"For I know the plans I have for you," declares the Lord, "plans to prosper you and not to harm you, plans to give you hope and a future." (29:11 niv)
Jeremiah 30—33 describes the glory of the dawning of a new day for the people of Israel, not only for the exiles in Babylon but also for the Jewish people in the latter days before the Lord returns. As you study, you'll discover that Jeremiah had two horizons in view: the nearer horizon of the return of the exiles to Judah and the farther horizon of the regathering of Israel in the end times from the nations of the earth.
Redemption: A New Beginning (30:1–24) Jeremiah received the words recorded in 30:1—31:25 while he was asleep (31:26), for God sometimes spoke to His servants through dreams (Dan. 10:9; Zech. 4:1). God instructed Jeremiah to write His words in a book (scroll) so the nation would have a permanent record of the promises God was giving to His people (see Jer. 36:1–4).
Jeremiah 30—31
In His instructions to Jeremiah, God stated the theme of His message: Israel (the northern kingdom, taken by Assyria in 722 BC) and Judah (the southern kingdom) will eventually return to their land as a united people (30:3). While this promise refers ultimately to the regathering of the Jews at the end of the age, it certainly was an encouragement to the exiles in Babylon, for if God can gather His people from all the nations of the world, surely He can deliver Judah from the captivity of one nation. (Note His promise in v. 10.)
days" (30:24). God promised that Jerusalem and the cities of Judah will be rebuilt4 and that the fortunes of the people will be restored. Their mourning will turn to joy, and their children will again enjoy a normal life.
Instead of being under despotic Gentile rulers, the Jews will have the Messiah as their ruler—"one of their own" (v. 21 niv), that is, a Jew. But here's a surprising revelation: Not only will the Messiah be their King, but He will also be their Priest! "Then I will cause him to draw near, and he shall approach Me" (v. 21 nkjv). This is language that applies especially to the Jewish high priest, who alone entered the Holy of Holies on the annual day of Atonement (Lev. 16). Only Jesus Christ, who is both King and Priest (Heb. 7—8), can qualify to fulfill this prophecy.
This "redemption" of His people from bondage is pictured in several ways.
The broken yoke (vv. 4–11). "For it shall come to pass in that day, … that I will break his yoke from your neck, and will burst your bonds; foreigners shall no more enslave them" (v. 8 nkjv). When the prophets used the phrase "in that day," they were usually referring to the future time when God will judge the nations of the world and restore the Jews to their land.2
To summarize: The people of Judah and Jerusalem will experience terrible trials at the hands of the Babylonians. They will end up wearing the Gentile yoke, bearing the wounds caused by their sins, and having endured the storm of God's wrath. But God would eventually deliver them, breaking the yoke, healing the wounds, and bringing peace after the storm. All of this will be a foreshadowing of what will happen to the Jews in the end times as they go through the tribulation, meet their Messiah-King, and enter into their kingdom.
Before Israel is delivered, however, all the nations of the earth will experience "the time of Jacob's trouble" (v. 7), a phrase that describes the time of tribulation that will come upon the earth (Matt. 24:21–31; Mark 13:19–27; Rev. 6—19). A frequent biblical symbol of suffering is a woman in travail (Jer. 30:6), and this image is used to describe the tribulation in the end times (see Isa. 13:8 and context; Mic. 4:9–13; 1 Thess. 5:1–3).3 The promise in Jeremiah 30:9 applies to the future Kingdom Age, following the tribulation, when the Messiah shall reign over His people. You find corresponding promises in 23:5 and 33:14–26. When Jesus was here on earth, His people said, "We will not have this man to reign over us" (Luke 19:14), but in that day, they will recognize their Messiah-King and welcome Him (Zech. 12:8—14:21).
Reconciliation: A New People (31:1–30) A nation is more than its land and cities; it's people living together, working together, and worshipping together. In this chapter, Jeremiah described the people of God and the new things the Lord would do for them. He first spoke to a united nation (vv. 1, 27–30), then to Israel (vv. 2–20), and finally to Judah (vv. 21–26). A united people (vv. 1, 27–30). Because of the sins of Solomon and the foolishness of his son Rehoboam, the Jewish nation divided and became Israel and Judah, the northern kingdom and the southern kingdom (1 Kings 11—12). But in the last days, the Lord will gather His people, unite them, and be the God of all the families of Israel (Jer. 31:1). In fact, God compared Israel and Judah to seed that will be sown in the land and produce one harvest, not two (v. 27).
The healed wound (vv. 12–17). In Isaiah's day, Judah was a "sick" nation (Isa. 1:5–6), and thanks to the superficial ministry of the false prophets (Jer. 6:14; 8:11), the sickness became worse in Jeremiah's day (10:19; 14:17; 15:18). The wounds on the "body politic" were so bad that there was no medicine that could cure the nation, and the allies ("lovers") that the Jewish leaders trusted abandoned Judah to her fate. The Lord reminded the Jews that it was He who used other nations to wound them because of their disobedience to Him (30:14). He used Assyria to chasten Israel and Babylon to punish Judah, and in the latter days, He will use the Gentile nations to correct Israel and prepare the Jews for the return of their Messiah. However, God will punish the Gentile nations for the way they treat Israel in the last days (v. 16; see Joel 3) just as He punished Assyria and Babylon. "But I will restore you to health and heal your wounds" was God's encouraging promise (Jer. 30:17 niv).
Jeremiah's ministry included breaking down and plucking up as well as building and planting (1:10); up to this point, it had been primarily the former. In the future, however, God will build and plant so the people and the land could be restored. There would be no more "blaming the fathers" for what happened (Ezek. 18:1–4, 19–23; Deut. 24:16), for each person will take responsibility for his or her own sins. This principle certainly had application to the remnant that returned to the land after the captivity, for it was the failure of individuals to obey God that caused the ruin of the nation. If the kings and priests had been like Josiah and Jeremiah, the nation could have been saved.
The calm after the storm (vv. 18–24). Jeremiah then picked up the image of the storm (v. 23) that he had used earlier (23:19–20) to describe the Babylonian assault, but now he related it to the trials of the "latter
A restored Israel (vv. 2–20). The names "Ephraim" and "Samaria" are references to the northern kingdom
Jeremiah 31 the "new thing" God does is make the women so strong that they protect the men! (Keep in mind that this was a strongly masculine society.) In other words, the return of the exiles won't be a parade of weak stragglers; it will be the march of warriors, including the women, who were considered too weak to fight in that day.8 of Israel, whose capital was at Samaria (Jer. 31:4–6, 9, 18, 20). The people of the northern kingdom were captured in 722 BC by the Assyrians, who brought other peoples into the land so as to produce a mixed race (2 Kings 17). When the people of Judah returned to their land from the captivity, they would have nothing to do with the Samaritans (Ezra 4:1–4; Neh. 2:19–20; 13:28), a practice that persisted into New Testament times (John 4:9).5 Subsequently, the Samaritans established their own religion, temple, and priesthood, and this alienated the Jews even more.
This is a picture of that future regathering of the people of Israel in the end times. They will enjoy a renewed land, where the citizens will bless their neighbors in the name of the Lord. Farmers and city dwellers will live together in harmony because of the blessing of the Lord.
The promises recorded in Jeremiah 31:2–22 don't apply to Ephraim/Israel after the captivity, because the Samaritans weren't a part of the rebuilding of the land. These promises apply to the scattered Ten Tribes6 in the end times when God will call the Jews together and restore them to their land. Then there will be one nation, and the Samaritans will worship, not on Mount Gerizim, but on Mount Zion (v. 6; John 4:20–24). Jeremiah pictured God summoning His family and gathering His flock, leading them out of the desert into the fruitful garden. Since none of this happened after the captivity, we can assume it will occur in the end times when Ephraim repents and turns to the Lord (Jer. 31:18–20). As you read these promises, notice the emphasis on singing, praise, and joy.
Regeneration: A New Covenant (31:31–40) Any plan for the betterment of human society that ignores the sin problem is destined to failure. It isn't enough to change the environment, for the heart of every problem is the problem of the heart. God must change the hearts of people so that they want to love Him and do His will. That's why He announced a new covenant to replace the Old covenant under which the Jews had lived since the days of Moses, a covenant that could direct their conduct but not change their character.
Jewish history is punctuated with a number of "covenant renewals" that brought temporary blessing but didn't change the hearts of the people. The book of Deuteronomy records a renewal of the covenant under Moses, before the people entered the Promised Land. In addition, before he died, Joshua led the people in reaffirming the covenant (Josh. 23—24). Samuel called the nation to renew their vows to God (1 Sam. 12), and both Hezekiah (2 Chron. 29—31) and Josiah (2 Chron. 34—35) inspired great days of "revival" as they led the people back to God's law.
Matthew later referred to verses 15–17 (Matt. 2:16–18). Rachel was the mother of Joseph and Benjamin, and Joseph was the father of Ephraim and Manasseh, the two leading tribes in the northern kingdom (Gen. 30:22–24). Jeremiah heard Rachel weeping at Ramah, where the Jewish prisoners were assembled for their long journey to Babylon (Jer. 40:1). Her descendants through Joseph had been captured by the Assyrians, and now her descendants through Benjamin (the southern kingdom) were going to Babylon. Her labor as a mother had been in vain! (Remember, Rachel died giving birth to Benjamin.) But God assured her that both Ephraim and Judah will be restored (31:16–17), and therefore her sacrifices will not have been in vain.7
The fact that the blessings didn't last is no argument against times of revival and refreshing. When somebody told Billy Sunday that revivals weren't necessary because they didn't last, the evangelist replied, "A bath doesn't last, but it's good to have one occasionally." A nation that is built on spiritual and moral principles must have frequent times of renewal or the foundations will crumble.
A restored Judah (vv. 21–26). As the Jews started for Babylon, God instructed them to remember the roads and set up markers along the route, for the people would use those same roads when they return to their land. Jeremiah pictured Judah as a silly girl, flitting from lover to lover, and now summoned to come home. (He used this image before. See 2:1–2, 20; 3:1–11.) According to the law, a daughter who prostituted herself should have been killed (Lev. 21:9; Deut. 22:21), but God would do a new thing: He would welcome her home and forgive her!
But the new covenant isn't just another renewal of the Old covenant that God gave at Sinai; it's a covenant that's new in every way. The new covenant is inward so that God's law is written on the heart and not on stone tablets (2 Cor. 3; Ezek. 11:19–20; 18:31; 36:26–27). The emphasis is personal rather than national, with each person putting faith in the Lord and receiving a "new heart" and with it a new disposition toward godliness.
The phrase "a woman shall compass a man" (Jer. 31:22; "surround" in niv) has been given so many interpretations that to examine them all is to invite confusion. The word translated "compass" also means "to surround with care, to shield"; it's used of God's care for Israel in the wilderness (Deut. 32:10). The word for "man" means "a strong man, a champion," so
The Old covenant tried to control conduct, but the new covenant changes character so that people can love the Lord and one another and want to obey God's will. "By the law is the knowledge of sin" (Rom. 3:20), but under the new covenant God promised "I will forgive their iniquity, and I will remember their sin no more" (Jer. 31:34). It is this covenant that the Jews will
Jeremiah 31—32 may happen. It's well been said that faith is not believing in spite of evidence but obeying in spite of consequence, and Jeremiah's actions illustrate that maxim. When word got out that Jeremiah was investing in worthless real estate, many people must have laughed, others shook their heads in disbelief, and some probably thought he was crazy.
experience in the last days when they see their Messiah and repent (Zech. 12:10—13:1).
The basis for the new covenant is the work of Jesus Christ on the cross (Matt. 26:27–28; Mark 14:22–24; Luke 22:19–20). Because the church today partakes in Israel's spiritual riches (Rom. 11:12–32; Eph. 3:1–6), anyone who puts faith in Jesus Christ shares in this new covenant (Heb. 8:6–13; 10:14–18). It's an experience of regeneration, being born again into the family of God (John 3:1–21).
The transaction was probably carried out in the court of the prison with all things done legally. Jeremiah signed the deeds, paid the money, and gave the legal documents to his secretary, Baruch, who is mentioned here for the first time.9 The witnesses attested to the signature and the deeds and probably went away wondering whether Jeremiah had lost his mind. The transaction was the talk of the city, you can be sure, with Hanamel the hero. Hanamel may have thought he engineered a shrewd deal, but he only gave evidence of his unbelief.
The Lord also affirmed the permanence of the nation and the faithfulness of His relationship to His people (Jer. 31:35–37). It would be easier for the sun to stop shining and the moon and stars to go out than for God to break His promises to His people Israel. Just as Jerusalem was rebuilt after the Babylonian captivity, so it will be restored after the time of Jacob's trouble and be holy to the Lord. Because of its ancient associations with Israel, Islam, Jesus, and the church, Jerusalem is called "the Holy City," but it will not truly be holy until the Lord restores it and reigns in glory at the end of the age.
The reaction (32:16–25). As was often the case with Jeremiah, a testing experience of doubt followed a triumphant experience of faith. Having obeyed God's command by faith, Jeremiah was now wondering how God would ever give him his property; he did the right thing by praying about it. The best way to handle doubt is to talk to God, be honest about your feelings, and then wait for Him to give you His message from His Word.
Restoration: A New Land and Kingdom (32:1—33:26) It wasn't enough for the prophet merely to preach God's promises; he also had to practice them and prove to his hearers that he believed them himself. "Faith without works is dead" (James 2:26). Therefore, God directed Jeremiah to give another "action sermon" and purchase a piece of property at a time when the fortunes of Judah couldn't have been lower. In so doing, Jeremiah got the attention of the people and was able to affirm God's great promises to them. He had to put his money where his mouth was, and God blessed him for it.
True prayer begins with worship (vv. 17–19) and focuses on the greatness of God. No matter what our problems are, God is greater; and the more we see His greatness, the less threatening our problems will become. True prayer also involves rehearsing what God has done for us in the past and remembering how He kept His promises and met the needs of His people (vv. 20–23). Jeremiah's prayer concluded with the prophet sharing his difficult situation with God and turning it over to Him (vv. 24–25). Outside the city was the besieging Babylonian army; within the city were famine, disease, and disobedience; and in Jeremiah's heart was a nagging doubt that he'd made a fool of himself.
An "illogical thing" (32:1–45). The tenth year of Zedekiah's rule was 587 BC, one year before Jerusalem fell to the Babylonians, when Jeremiah was confined in the court of the prison (37:21). King Zedekiah didn't like Jeremiah's messages concerning himself and the city (32:3–5), but perhaps his imprisoning the prophet was God's way of protecting Jeremiah from his enemies and providing food for him during the terrible siege. People can imprison God's workers, but God's Word is not bound (2 Tim. 2:9). God's word came to Jeremiah telling him to do a most illogical thing: Buy a piece of the battlefield!
The confirmation (32:26–44). God met the needs of His servant and confirmed that his decisions were right. The basic theme of Jeremiah's prayer was "Nothing is too hard for you" (v. 17 niv), and God reaffirmed that very truth to His servant (v. 27).10 Good theology always leads to a confident heart if we put our trust in the Word, for "faith comes by hearing, and hearing by the Word of God" (Rom. 10:17 nkjv).
The transaction (32:6–15). God told Jeremiah that his cousin Hanamel was coming with an offer to sell property in their hometown of Anathoth. If Hanamel had suddenly shown up, Jeremiah probably would have refused the offer. After all, the field was in the hands of the Babylonians, Jeremiah was in prison, and the future of the nation was bleak indeed. Of what use would a field be to Jeremiah who couldn't possibly live for another seventy years?
The Lord's reply to Jeremiah affirmed what He had told him in the past: The city was heading for certain destruction because of the repeated sins of the people (Jer. 32:28–35). Their sin of idolatry had provoked the Lord, and the only solution was to put them in the land of Babylon and give them their fill of idols. Because the people had resisted the prophets and refused to obey the law, they would have to take the consequences.
That, however, is what faith is all about: obeying God in spite of what we see, how we feel, and what
The Lord then affirmed to Jeremiah that the situation
Jeremiah 32—33
His people (Jer. 33:19–26; see 31:35–37). But He adds something else: He will multiply the people as the stars of the heaven, which was one of the promises He had made to Abraham (Gen. 15:1–5).11 wasn't lost, for He would gather His people and bring them back to their land (vv. 36–44). This promise seems to apply to the end times when Israel will be gathered out of all "countries" (v. 37) and the new covenant will be in force, for the people will have a changed heart toward the Lord. Next, Jeremiah heard the word that gave him joy: "And fields shall be bought in this land" (v. 43). The day would come when Jeremiah's purchase would be validated and his "action sermon" vindicated!
"For I will restore their fortunes and have compassion on them" (Jer. 33:26 niv). The nation of Israel has a bright and blessed future, and Jeremiah invested in that future.
As God's people, are we putting our money where our mouth is?
The application of this Scripture for today's believer is obvious: The world laughs at us for our faith and our investments in the future, but one day God will keep His promises and vindicate us before people and angels. Instead of living for the sinful pleasures of this present world, we seek the joys of the world to come. We refuse to sacrifice the eternal for the temporal. The unbelieving world may ridicule us, but ultimately God will vindicate His people.
Notes
1 Charles E. Jefferson, Cardinal Ideas of Jeremiah (New York: Macmillan, 1928), 125. 2 Isaiah used the phrase "in that day" at least forty-four times but Jeremiah only seven (4:9; 30:8; 39:16–17; 49:22, 26; 50:30). In chapters 12 to 14 of Zechariah, "in that day" is used nineteen times with reference to end-time events relating to the restoration of Israel and the return of the Lord. 3 Jesus designated the first part of the tribulation as "the beginning of sorrows" (Matt. 24:8) which means "the beginning of birthpangs." The tribulation will bring pain to Israel and the nations of the world, but out of that pain will come the birth of the kingdom. 4 Visitors to the Holy Land visit Tel Aviv and various other "tells" and learn that the Hebrew word tel means "a mound of ruins." Cities devastated by war or natural calamities rarely relocated; the survivors simply rebuilt the city on the ruins of the old one, thus giving future archeologists something to do. 5 The ancient breach between Jews and Samaritans was healed when Philip the evangelist took the gospel to Samaria and the believing Samaritans received the same gift of the Spirit as the Jews (Acts 8:5ff.; 2:1–4). Later, the Gentiles would receive the gift (Acts 10:44–48). Thus, believing Jews, Samaritans, and Gentiles made up the body of Christ (Gal. 3:26–29). 6 We sometimes hear about the "ten lost tribes of Israel," and various groups claim the identification, but only God knows where all twelve tribes are in the world (Acts 26:7; James 1:1; Rev. 7). 7 How does this relate to Matthew's quotation? As Rachel died she named her son Ben-oni, which means "son of my sorrow," but Jacob named him Benjamin, "son of my right hand" (Gen. 35:16–20). In His humiliation and suffering, Jesus Christ is the Man of Sorrows, but in His exaltation and glory, He is the Son at God's right hand (Acts 2:22–36). Jacob made Bethlehem a burial place, but Jesus made it a birthplace! The Bethlehem mothers, bereft of their sons, wept in despair, but just as God's promises comforted Rachel, so their sacrifice would not be in vain. No matter how many enemies try to destroy Israel, the nation will not perish, for their Messiah reigns and will come one day and deliver His people. 8 To defend this verse as a prediction of the virgin birth of Christ is an exercise in futility. The word for "woman" means "female" without reference to virginity. The nation is the only virgin mentioned in the context (Jer. 31:4, 21). There is no definite article in the text; it simply says "a female" and not "the woman." The Hebrew word translated "surround" (compass) has nothing to do with the conception of a child. It's possible that the statement is a Jewish proverb for an amazing and unthinkable thing.
"Unsearchable things" (33:1–26). "Call to me and I will answer you and tell you great and unsearchable things you do not know" (v. 3 niv). The word translated "unsearchable" pictures an impregnable city protected by high walls—an apt image during the siege of Jerusalem. The idea is that God's people don't learn the hidden things of the Lord by "storming the gates" through their own strength but by seeking Him through believing prayer. Because Jeremiah asked the Lord to teach him, God showed him "hidden things" that related to the future of his people. The prophet knew that the city was destined for judgment (vv. 4–5), but the Lord gave him further words of assurance and encouragement—promises that relate to the end times.
The defiled nation would be healed and cleansed (vv. 6–8) and the disgraceful city would bring joy and renown to the Lord and be a testimony to all the nations of the world of the marvelous goodness and grace of God (v. 9). The deserted city would one day be filled with people praising the Lord and expressing their joy to one another (vv. 10–11). The pasture lands, ruined by devastating judgment, would one day be full of flocks and herds, and the little towns would once more enjoy happiness (vv. 12–13). Since these blessings didn't come during the post-exilic period, we have to believe they'll be realized when the Lord returns and restores His people and their land.
The greatest blessing of all will be their promised King reigning in righteousness (vv. 14–16; see 23:5)! Jeremiah already told us that His name is "The Lord our Righteousness" (v. 6), but now God revealed that Jerusalem will bear the same name! That certainly didn't happen when the exiles returned to rebuild their temple and their city. Therefore, this promise is for the latter days. Then when people call Jerusalem "the Holy City," the name will be appropriate.
Once again, the Lord used the faithfulness of His creation covenant (Gen. 8:22) to undergird the dependability of His promises and the perpetuity of