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Jeremiah 30-31 function as a book (30:1), sometimes called book of consolation with comparison to Isaiah 40-66.[1] The tenfold structure is marked by a series of headings, seven prophetic—“thus says the Lord” (30:5, 12, 18; 31:2, 7, 15, 23) and three visionary—“See, the days are coming” (31:27, 31, 38). Introduction to the book of restoration (30:1-3) “Thus says the Lord …” 1 breaking the yoke and the rule of the Davidic king (30:5-11)[2] 2 predators will become prey and Zion will be restored (30:12-17) 3 the people of God will be reestablished (30:18-31:1)[3] 4 all Israel will receive the inheritance/rest (31:2-6) 5 the remnant will be regathered (31:7-14) 6 the banished children will return, even Ephraim (31:15-22) (In Jer Ramah is a staging area
from which exiles are deported, see 40:1. In Gen Rachel’s tomb is near
with Bethlehem [35:16-20], and in 1 Sam in Benjamin territory [10:2].) 7 the opportunity to
bless the Lord in Judah will come again (31:23-25)Awake and looking (31:26) “See, the days are coming …” 8 the Lord will no longer breakdown and uproot but build and plant (31:27-30)[4] 9 the new covenant (31:31-37)[5] The new covenant is a function of God as creator—creation
demonstrates his authority and faithfulness (see Becking, 175-77, in Kessler
ed.; 31:35-37 MT/38:35-37 LXX). God as creator, and Lord over all nations,
provides the vehicle for the identity of his people in the wake of the fall of
all of the symbols of their identity—temple, city, messiah, land, nation,
covenant. While some may have thought of their national God over and against
the pantheons of their neighbors, their vision of God as creator transcended of
their own situated and contextualized former identity. The destiny of the
people of God was not rooted upon a broken covenant, but upon the faithfulness
of the creator God of the heavens and the earth, with sovereignty and
prerogatives to do his will with all nations. This transcendent vision of God
even included interpreting the tearing down of all of the symbols of identity
and covenant as his covenantal will. Note other passages in Jeremiah which
reflect on God as creator, see 4:23-31 (cf. Zeph 1:2-3); 10:11-16 (cf. 10:1-10;
8:1-3); 14:19-22 (esp. v. 22; yet, note he is being ironical, thus, perhaps
being creator well transcends the powers of the other gods); 32:17-28 (cf.
esp. vv. 17, 27); 33:25-26 [this is part of a long MT plus]; 51:15-19.
[1]
The
structure of Jer 30-31, and numerous other points here are indebted to Becking,
163-79, in Kessler ed.
[2]
MT plusses at 30:10, 11 1, 15, 19, 22.
[5]
See Jer 32:38-40
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