THE language of verse 15 is figurative, speaking in the main of sorrows not yet experienced by the children of Israel. Ramah was in the land of Benjamin; Rachel was the mother of Joseph and Benjamin, dying when the latter was born. The town (which Rachel never saw) was five miles north of Jerusalem, on the road over which the Jews were led on their journey to Babylon as Nebuchadnezzar’s prisoners (see chapter 40:1). Rachel’s name is no doubt used here because she was Joseph’s mother and the beloved wife of Jacob; Ramah’s position just outside of Jerusalem is suggestive in view of the fearful judgments which have since swept over the capital, and the more terrible scenes to be enacted there in the last days. This passage is quoted in Matt. 2:17, 1817Then was fulfilled that which was spoken by Jeremy the prophet, saying, 18In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. (Matthew 2:17‑18) in connection with the slaughter of the little ones in and near Bethlehem—a fulfillment, but not the final one, of this Scripture.
The prophetic view here is, however, chiefly of the Millennial peace when bloodshed shall have stopped (verse 10). Then “Rachel” shall wipe away her tears, for the joy of the ransomed will fill the land of Israel.
“And there is hope for thy latter-end, saith Jehovah, and thy children shall come again to their own border” (N. Tr.).
The spiritual awakening of the lost ten tribes is taken up in verses 18, 19. Where are these Israelites today? We cannot venture to offer an opinion; they are hidden so effectually that no one is able to identify them among the nations, though many vain efforts have been made. When the day dawns for their reappearance, and their journey to the land of their forefathers occurs, the mystery will be solved.
In verse 20 we have God’s promise (affecting to the Christian heart) of mercy upon the long-banished ten tribes; in verse 21, their homeward way is to be made plain; “make thee signposts” (translated “high heaps”); and He calls them to return.
Verse 22 is also addressed to Ephraim which is spoken of as a woman—symbolic of weakness—overcoming a man: thus is shown the character of their return to Palestine,—the very expression of weakness, yet by God’s intervention, overcoming every effort of the nations to hinder their way there.
Verses 23 to 30 are of absorbing interest, telling of God’s deep concern over the blessing of His earthly people when they reach the land that once was, and will again be, their home. No more will they suffer because of the waywardness of their forefathers (verses 29, 30).
Verses 31-37: The covenant of Sinai (Ex. 19, 20) was broken in the wilderness; there were however unconditional promises to Abraham 130 years earlier (Gen. 12:1-31Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee: 2And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: 3And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. (Genesis 12:1‑3)), and to David about 450 years after the covenant of Sinai (2 Sam. 7:10-1610Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime, 11And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the Lord telleth thee that he will make thee an house. 12And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. 13He shall build an house for my name, and I will stablish the throne of his kingdom for ever. 14I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: 15But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. 16And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever. (2 Samuel 7:10‑16)); if the hope of Israel was founded on the covenant of law, all would be over with them. See, however, Lev. 26:4242Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. (Leviticus 26:42); Isa. 55:33Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. (Isaiah 55:3) and Jer. 33:19-2119And the word of the Lord came unto Jeremiah, saying, 20Thus saith the Lord; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season; 21Then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers. (Jeremiah 33:19‑21).
Our chapter brings out the foundation of Israel’s future blessing—a new covenant which goes far beyond all that preceded it, in that it involves new birth; all who come under it will be born again. Without this immense boon, it is impossible to enter into the kingdom of God (John 3:55Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5)); it brings eternal life and the true knowledge of God, besides being the foundation for every other blessing which He has been pleased to bestow on those who trust in Him, whether of the past, the present, or future dispensations. The new covenant with Israel will be wholly of God:
“I will put My law in their inward parts, and write it in their hearts and will be their God, and they shall be My people....they shall all know Me, from the least.... to the greatest.... for I will forgive their iniquity and I will remember their sin no more.”
The references in the New Testament to this future covenant with Israel are numerous; however in almost half the cases the translators have written “testament” where the original Greek word justifies “covenant”. This passage in Jeremiah is quoted in Hebrews 8, and referred to in the 9th and 10th chapters of that Epistle. The Lord Jesus in instituting the memorial supper (Matt. 26:2828For this is my blood of the new testament, which is shed for many for the remission of sins. (Matthew 26:28); Mark 14:2424And he said unto them, This is my blood of the new testament, which is shed for many. (Mark 14:24); Luke 22:2020Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. (Luke 22:20); 1 Cor. 11:2525After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. (1 Corinthians 11:25)) said, “This is My blood of the new covenant....” Christians are in the good of the covenant without being under it.
Verses 38-40 speak of what will evidently be a large addition to Jerusalem— “to Jehovah”; it is not possible now to trace the places mentioned, but the children of Israel will see the promise fulfilled in Millennial days.
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