Ezekiel 3
KingCommentsEzekiel 3:1
Joy Is Back in Israel
The LORD calls to sing aloud with gladness for Jacob, the twelve tribes (Jeremiah 31:7). With five verbs, “sing”, “shout”, “proclaim”, “give praise” and “say”, Jeremiah celebrates the great salvation that lies ahead for Israel. The people who have been trampled on for so long will then stand as chief above all the nations. Because it is not yet so, the call sounds to praise the LORD and to add to this the prayer that He saves His people. His people are “the remnant of Israel”.
Here we see that praise precedes prayer. The praise proclaims the assurance that the prayer will be answered. The answer also comes immediately, for the LORD causes the remnant to come from all the ends of the earth (Jeremiah 31:8; Matthew 24:31). No one will be left behind by weakness or prevented by natural circumstances. It will be a great multitude. The “woman with child and she who is in labor with child” announce new life, which will make the great multitude even greater.
The remnant who return are aware that they have to blame themselves for the scattering (Jeremiah 31:9). For this they will weep tears of repentance. Their supplications will be answered by the LORD with His guidance. Weeping and supplication are the attitude and mind that are a joy to His heart. Such a people He can lead to streams of refreshing waters (cf. Isaiah 41:18; Isaiah 43:20; Isaiah 49:10). He does so on a path that is without unexpected turns and without any obstacles with the danger of stumbling. He does so as a father in his care for his beloved child who is his firstborn, which is especially true of Ephraim.
The LORD makes known to all the nations what He will do to Israel (Jeremiah 31:10). Indeed, He had to scatter Israel because of their abandonment of Him. But He will gather them again and shepherd them. He is the good Shepherd for His people (John 10:1-16).
The LORD will gather His people again because He has ransomed them and redeemed them from powers stronger than they (Jeremiah 31:11). Without Him, His people are weaker than the weakest people. He is stronger than the strongest power and when His people acknowledge Him again, their redemption is a fact. This is especially applicable to the redemption from the power of the antichrist in the end time.
His people will come in the realm of peace – for that time is what it is all about – as a redeemed people and stand on Zion to cheer Him (Jeremiah 31:12). “The bounty of the LORD” are the blessings of the land which they will enjoy abundantly: the grain, the new wine and the oil (cf. Deuteronomy 11:13-14). They will offer sacrifices to Him and honor Him. Their souls will be at perfect rest, enjoying His benefits. There is no longer any reason to be sad. Nor will the abundance of blessing make them unfaithful any longer, as it has often been with them and often is with us. The selfish use of material blessing is a source of much hatred.
The youth, which also points to this new, fresh situation, will express themselves in joy, and the old will join them (Jeremiah 31:13). Young women dance together, young men and old also dance together. The following practical remark may be attached to this. We do not read anywhere in God’s Word that dancing is done by a man and a woman together. It is always plural or alone and before the LORD. No wrong feelings are present in this. Dancing to please people as the daughter of Herodias does, does arouse those feelings (Mark 6:22).
It is the situation in the realm of peace. There, mourning is changed to joy and there is comfort after sorrow. That reversal is from the LORD. He is the cause of their joy and comfort. He is leading His people into the realm of peace.
The priests, those who sacrifice to the LORD, will be satisfied with abundance (Jeremiah 31:14). So great will be the prosperity of the people bestowed upon them that the priests will be satisfied because of the many sacrifices offered by the worshipers (cf. Leviticus 7:34). The abundant harvests will increase the portion of the priests.
The people, that is all the people, will also be satisfied and they will be satisfied “with My goodness”. What a deep satisfaction that must be. Spiritually speaking, we can already experience this now, if we occupy ourselves with all the good blessings given to us by the Lord Jesus and presented to us by the Spirit in God’s Word.
Ezekiel 3:2
Joy Is Back in Israel
The LORD calls to sing aloud with gladness for Jacob, the twelve tribes (Jeremiah 31:7). With five verbs, “sing”, “shout”, “proclaim”, “give praise” and “say”, Jeremiah celebrates the great salvation that lies ahead for Israel. The people who have been trampled on for so long will then stand as chief above all the nations. Because it is not yet so, the call sounds to praise the LORD and to add to this the prayer that He saves His people. His people are “the remnant of Israel”.
Here we see that praise precedes prayer. The praise proclaims the assurance that the prayer will be answered. The answer also comes immediately, for the LORD causes the remnant to come from all the ends of the earth (Jeremiah 31:8; Matthew 24:31). No one will be left behind by weakness or prevented by natural circumstances. It will be a great multitude. The “woman with child and she who is in labor with child” announce new life, which will make the great multitude even greater.
The remnant who return are aware that they have to blame themselves for the scattering (Jeremiah 31:9). For this they will weep tears of repentance. Their supplications will be answered by the LORD with His guidance. Weeping and supplication are the attitude and mind that are a joy to His heart. Such a people He can lead to streams of refreshing waters (cf. Isaiah 41:18; Isaiah 43:20; Isaiah 49:10). He does so on a path that is without unexpected turns and without any obstacles with the danger of stumbling. He does so as a father in his care for his beloved child who is his firstborn, which is especially true of Ephraim.
The LORD makes known to all the nations what He will do to Israel (Jeremiah 31:10). Indeed, He had to scatter Israel because of their abandonment of Him. But He will gather them again and shepherd them. He is the good Shepherd for His people (John 10:1-16).
The LORD will gather His people again because He has ransomed them and redeemed them from powers stronger than they (Jeremiah 31:11). Without Him, His people are weaker than the weakest people. He is stronger than the strongest power and when His people acknowledge Him again, their redemption is a fact. This is especially applicable to the redemption from the power of the antichrist in the end time.
His people will come in the realm of peace – for that time is what it is all about – as a redeemed people and stand on Zion to cheer Him (Jeremiah 31:12). “The bounty of the LORD” are the blessings of the land which they will enjoy abundantly: the grain, the new wine and the oil (cf. Deuteronomy 11:13-14). They will offer sacrifices to Him and honor Him. Their souls will be at perfect rest, enjoying His benefits. There is no longer any reason to be sad. Nor will the abundance of blessing make them unfaithful any longer, as it has often been with them and often is with us. The selfish use of material blessing is a source of much hatred.
The youth, which also points to this new, fresh situation, will express themselves in joy, and the old will join them (Jeremiah 31:13). Young women dance together, young men and old also dance together. The following practical remark may be attached to this. We do not read anywhere in God’s Word that dancing is done by a man and a woman together. It is always plural or alone and before the LORD. No wrong feelings are present in this. Dancing to please people as the daughter of Herodias does, does arouse those feelings (Mark 6:22).
It is the situation in the realm of peace. There, mourning is changed to joy and there is comfort after sorrow. That reversal is from the LORD. He is the cause of their joy and comfort. He is leading His people into the realm of peace.
The priests, those who sacrifice to the LORD, will be satisfied with abundance (Jeremiah 31:14). So great will be the prosperity of the people bestowed upon them that the priests will be satisfied because of the many sacrifices offered by the worshipers (cf. Leviticus 7:34). The abundant harvests will increase the portion of the priests.
The people, that is all the people, will also be satisfied and they will be satisfied “with My goodness”. What a deep satisfaction that must be. Spiritually speaking, we can already experience this now, if we occupy ourselves with all the good blessings given to us by the Lord Jesus and presented to us by the Spirit in God’s Word.
Ezekiel 3:3
Joy Is Back in Israel
The LORD calls to sing aloud with gladness for Jacob, the twelve tribes (Jeremiah 31:7). With five verbs, “sing”, “shout”, “proclaim”, “give praise” and “say”, Jeremiah celebrates the great salvation that lies ahead for Israel. The people who have been trampled on for so long will then stand as chief above all the nations. Because it is not yet so, the call sounds to praise the LORD and to add to this the prayer that He saves His people. His people are “the remnant of Israel”.
Here we see that praise precedes prayer. The praise proclaims the assurance that the prayer will be answered. The answer also comes immediately, for the LORD causes the remnant to come from all the ends of the earth (Jeremiah 31:8; Matthew 24:31). No one will be left behind by weakness or prevented by natural circumstances. It will be a great multitude. The “woman with child and she who is in labor with child” announce new life, which will make the great multitude even greater.
The remnant who return are aware that they have to blame themselves for the scattering (Jeremiah 31:9). For this they will weep tears of repentance. Their supplications will be answered by the LORD with His guidance. Weeping and supplication are the attitude and mind that are a joy to His heart. Such a people He can lead to streams of refreshing waters (cf. Isaiah 41:18; Isaiah 43:20; Isaiah 49:10). He does so on a path that is without unexpected turns and without any obstacles with the danger of stumbling. He does so as a father in his care for his beloved child who is his firstborn, which is especially true of Ephraim.
The LORD makes known to all the nations what He will do to Israel (Jeremiah 31:10). Indeed, He had to scatter Israel because of their abandonment of Him. But He will gather them again and shepherd them. He is the good Shepherd for His people (John 10:1-16).
The LORD will gather His people again because He has ransomed them and redeemed them from powers stronger than they (Jeremiah 31:11). Without Him, His people are weaker than the weakest people. He is stronger than the strongest power and when His people acknowledge Him again, their redemption is a fact. This is especially applicable to the redemption from the power of the antichrist in the end time.
His people will come in the realm of peace – for that time is what it is all about – as a redeemed people and stand on Zion to cheer Him (Jeremiah 31:12). “The bounty of the LORD” are the blessings of the land which they will enjoy abundantly: the grain, the new wine and the oil (cf. Deuteronomy 11:13-14). They will offer sacrifices to Him and honor Him. Their souls will be at perfect rest, enjoying His benefits. There is no longer any reason to be sad. Nor will the abundance of blessing make them unfaithful any longer, as it has often been with them and often is with us. The selfish use of material blessing is a source of much hatred.
The youth, which also points to this new, fresh situation, will express themselves in joy, and the old will join them (Jeremiah 31:13). Young women dance together, young men and old also dance together. The following practical remark may be attached to this. We do not read anywhere in God’s Word that dancing is done by a man and a woman together. It is always plural or alone and before the LORD. No wrong feelings are present in this. Dancing to please people as the daughter of Herodias does, does arouse those feelings (Mark 6:22).
It is the situation in the realm of peace. There, mourning is changed to joy and there is comfort after sorrow. That reversal is from the LORD. He is the cause of their joy and comfort. He is leading His people into the realm of peace.
The priests, those who sacrifice to the LORD, will be satisfied with abundance (Jeremiah 31:14). So great will be the prosperity of the people bestowed upon them that the priests will be satisfied because of the many sacrifices offered by the worshipers (cf. Leviticus 7:34). The abundant harvests will increase the portion of the priests.
The people, that is all the people, will also be satisfied and they will be satisfied “with My goodness”. What a deep satisfaction that must be. Spiritually speaking, we can already experience this now, if we occupy ourselves with all the good blessings given to us by the Lord Jesus and presented to us by the Spirit in God’s Word.
Ezekiel 3:4
Joy Is Back in Israel
The LORD calls to sing aloud with gladness for Jacob, the twelve tribes (Jeremiah 31:7). With five verbs, “sing”, “shout”, “proclaim”, “give praise” and “say”, Jeremiah celebrates the great salvation that lies ahead for Israel. The people who have been trampled on for so long will then stand as chief above all the nations. Because it is not yet so, the call sounds to praise the LORD and to add to this the prayer that He saves His people. His people are “the remnant of Israel”.
Here we see that praise precedes prayer. The praise proclaims the assurance that the prayer will be answered. The answer also comes immediately, for the LORD causes the remnant to come from all the ends of the earth (Jeremiah 31:8; Matthew 24:31). No one will be left behind by weakness or prevented by natural circumstances. It will be a great multitude. The “woman with child and she who is in labor with child” announce new life, which will make the great multitude even greater.
The remnant who return are aware that they have to blame themselves for the scattering (Jeremiah 31:9). For this they will weep tears of repentance. Their supplications will be answered by the LORD with His guidance. Weeping and supplication are the attitude and mind that are a joy to His heart. Such a people He can lead to streams of refreshing waters (cf. Isaiah 41:18; Isaiah 43:20; Isaiah 49:10). He does so on a path that is without unexpected turns and without any obstacles with the danger of stumbling. He does so as a father in his care for his beloved child who is his firstborn, which is especially true of Ephraim.
The LORD makes known to all the nations what He will do to Israel (Jeremiah 31:10). Indeed, He had to scatter Israel because of their abandonment of Him. But He will gather them again and shepherd them. He is the good Shepherd for His people (John 10:1-16).
The LORD will gather His people again because He has ransomed them and redeemed them from powers stronger than they (Jeremiah 31:11). Without Him, His people are weaker than the weakest people. He is stronger than the strongest power and when His people acknowledge Him again, their redemption is a fact. This is especially applicable to the redemption from the power of the antichrist in the end time.
His people will come in the realm of peace – for that time is what it is all about – as a redeemed people and stand on Zion to cheer Him (Jeremiah 31:12). “The bounty of the LORD” are the blessings of the land which they will enjoy abundantly: the grain, the new wine and the oil (cf. Deuteronomy 11:13-14). They will offer sacrifices to Him and honor Him. Their souls will be at perfect rest, enjoying His benefits. There is no longer any reason to be sad. Nor will the abundance of blessing make them unfaithful any longer, as it has often been with them and often is with us. The selfish use of material blessing is a source of much hatred.
The youth, which also points to this new, fresh situation, will express themselves in joy, and the old will join them (Jeremiah 31:13). Young women dance together, young men and old also dance together. The following practical remark may be attached to this. We do not read anywhere in God’s Word that dancing is done by a man and a woman together. It is always plural or alone and before the LORD. No wrong feelings are present in this. Dancing to please people as the daughter of Herodias does, does arouse those feelings (Mark 6:22).
It is the situation in the realm of peace. There, mourning is changed to joy and there is comfort after sorrow. That reversal is from the LORD. He is the cause of their joy and comfort. He is leading His people into the realm of peace.
The priests, those who sacrifice to the LORD, will be satisfied with abundance (Jeremiah 31:14). So great will be the prosperity of the people bestowed upon them that the priests will be satisfied because of the many sacrifices offered by the worshipers (cf. Leviticus 7:34). The abundant harvests will increase the portion of the priests.
The people, that is all the people, will also be satisfied and they will be satisfied “with My goodness”. What a deep satisfaction that must be. Spiritually speaking, we can already experience this now, if we occupy ourselves with all the good blessings given to us by the Lord Jesus and presented to us by the Spirit in God’s Word.
Ezekiel 3:5
Joy Is Back in Israel
The LORD calls to sing aloud with gladness for Jacob, the twelve tribes (Jeremiah 31:7). With five verbs, “sing”, “shout”, “proclaim”, “give praise” and “say”, Jeremiah celebrates the great salvation that lies ahead for Israel. The people who have been trampled on for so long will then stand as chief above all the nations. Because it is not yet so, the call sounds to praise the LORD and to add to this the prayer that He saves His people. His people are “the remnant of Israel”.
Here we see that praise precedes prayer. The praise proclaims the assurance that the prayer will be answered. The answer also comes immediately, for the LORD causes the remnant to come from all the ends of the earth (Jeremiah 31:8; Matthew 24:31). No one will be left behind by weakness or prevented by natural circumstances. It will be a great multitude. The “woman with child and she who is in labor with child” announce new life, which will make the great multitude even greater.
The remnant who return are aware that they have to blame themselves for the scattering (Jeremiah 31:9). For this they will weep tears of repentance. Their supplications will be answered by the LORD with His guidance. Weeping and supplication are the attitude and mind that are a joy to His heart. Such a people He can lead to streams of refreshing waters (cf. Isaiah 41:18; Isaiah 43:20; Isaiah 49:10). He does so on a path that is without unexpected turns and without any obstacles with the danger of stumbling. He does so as a father in his care for his beloved child who is his firstborn, which is especially true of Ephraim.
The LORD makes known to all the nations what He will do to Israel (Jeremiah 31:10). Indeed, He had to scatter Israel because of their abandonment of Him. But He will gather them again and shepherd them. He is the good Shepherd for His people (John 10:1-16).
The LORD will gather His people again because He has ransomed them and redeemed them from powers stronger than they (Jeremiah 31:11). Without Him, His people are weaker than the weakest people. He is stronger than the strongest power and when His people acknowledge Him again, their redemption is a fact. This is especially applicable to the redemption from the power of the antichrist in the end time.
His people will come in the realm of peace – for that time is what it is all about – as a redeemed people and stand on Zion to cheer Him (Jeremiah 31:12). “The bounty of the LORD” are the blessings of the land which they will enjoy abundantly: the grain, the new wine and the oil (cf. Deuteronomy 11:13-14). They will offer sacrifices to Him and honor Him. Their souls will be at perfect rest, enjoying His benefits. There is no longer any reason to be sad. Nor will the abundance of blessing make them unfaithful any longer, as it has often been with them and often is with us. The selfish use of material blessing is a source of much hatred.
The youth, which also points to this new, fresh situation, will express themselves in joy, and the old will join them (Jeremiah 31:13). Young women dance together, young men and old also dance together. The following practical remark may be attached to this. We do not read anywhere in God’s Word that dancing is done by a man and a woman together. It is always plural or alone and before the LORD. No wrong feelings are present in this. Dancing to please people as the daughter of Herodias does, does arouse those feelings (Mark 6:22).
It is the situation in the realm of peace. There, mourning is changed to joy and there is comfort after sorrow. That reversal is from the LORD. He is the cause of their joy and comfort. He is leading His people into the realm of peace.
The priests, those who sacrifice to the LORD, will be satisfied with abundance (Jeremiah 31:14). So great will be the prosperity of the people bestowed upon them that the priests will be satisfied because of the many sacrifices offered by the worshipers (cf. Leviticus 7:34). The abundant harvests will increase the portion of the priests.
The people, that is all the people, will also be satisfied and they will be satisfied “with My goodness”. What a deep satisfaction that must be. Spiritually speaking, we can already experience this now, if we occupy ourselves with all the good blessings given to us by the Lord Jesus and presented to us by the Spirit in God’s Word.
Ezekiel 3:6
Israel’s Lamentable Present
Suddenly we are back from the future to the present condition. The state of Israel now is still a state of desolation (Jeremiah 31:15). There is no talk of rejoicing yet. What is heard is weeping for which there is no comfort, because there is no prospect. This verse is applied to the infanticide in Bethlehem (Matthew 2:16-18).
Ramah lies on the border between the ten and two tribes. Rachel’s two sons, Joseph and Benjamin, are separated. Joseph belongs to the ten tribes and Benjamin to the two. However, the children are not only separated, but they are not even there anymore, they have been taken away: the ten tribes into the scattering, the two tribes into exile. That is why Rachel weeps.
Then comes the comforting word from the LORD (Jeremiah 31:16). They no longer need to utter their voices in weeping and their tears need not come forth, for they will be rewarded for their faithfulness. That reward is a return from the land of the enemy. What the LORD Himself has wrought is also rewarded by Him. He gives them hope by directing their attention to what will happen in the future to the children she now weeps over: they will return to their territory, the land He has promised to give to their fathers and their descendants (Jeremiah 31:17).
The LORD assures Ephraim that He hears what they are complaining about (Jeremiah 31:18). He does not forget them, but takes note of what they say. He hears their confession in which they acknowledge that they have been justly chastised because they had behaved selfishly like an untrained calf. Through that chastisement, that disciplining, they are led to ask Him to accept them again because they are His own people. They ask this in the words: “Bring me back that I may be restored.” It is the prayer – not of a single sinner, an individual person, but – of the remnant of the ten tribes realm to the LORD to complete His work by bringing the already inwardly converted people back into the land as well.
This question to the LORD for bringing back is misused in certain Christian (Reformed) circles as an argument that a person cannot turn back or repent, but that God must do so. This abuse stems from a misunderstanding of election. That in other Bible verses God calls man to repent, yes, commands that man must repent (Acts 17:30), people in those circles do not care. When you point that out, they invariably come up with this verse anyway. Therefore, it is important to read this verse in the context in which it appears. It concerns a people who have already come to repentance through a work of God.
The same is true of what Jeremiah says in Lamentations 5: “Restore us to You, O LORD, that we may be restored” (Lamentations 5:21). Jeremiah speaks these words for and on behalf of the people and not for himself or anyone personally. Jeremiah is obviously already converted and born again. This is a reversal, a return of God’s people to the relationship in which they stood to God before they abandoned Him. Therefore, an appeal to these verses by a single person as an excuse that he cannot repent is utterly misplaced.
Ephraim’s repentance is sincere. Repentance is the basis for restoration. It has dawned on them after conversion how great their unfaithfulness has been (Jeremiah 31:19). They have discovered themselves and acknowledged that they have been acting in their own strength. They acknowledge this with shame. Because of their deviations, even from their earliest youth, they have become humiliated.
The LORD’s response to their confession is the assurance of their worth to Him (Jeremiah 31:20). They are to Him a precious son, a favorite child. All of His speaking to them comes from His thoughts that are continually occupied with them. His heart goes out to them. His inner feelings go out to them, to have mercy on them. Fatherly tenderness here transcends childish rebellion and also takes it away in a righteous way. In Hebrew, “My heart yearns” is literally “My bowels make noise”. The LORD’s speaking here is very human.
He is pointing His people, the ten tribes, out of the scattering, the way back to Him (Jeremiah 31:21). They are to determine the direction and set their hearts on it. Then, like the prodigal son, they practice what they intended to do and get up and head for their land (Luke 15:18; 20a). He is calling them as “virgin of Israel” to now make their way back to Him and to their own cities.
The “virgin of Israel” is now still the “faithless daughter” (Jeremiah 31:22), turning in all directions to get support from somewhere, but not looking up to ask from the LORD for that support. However, her twisting is coming to an end. The LORD will create something new. She will repent to the LORD. Then she will overcome the power of the nations that now rule over her. Generally, “woman” stands for weakness and “man” for strength. The main idea of the verse is that what is weak will win over what is strong. God’s power is accomplished in weakness. The weak shames the strong (cf. 1 Corinthians 1:27b).
Ezekiel 3:7
Israel’s Lamentable Present
Suddenly we are back from the future to the present condition. The state of Israel now is still a state of desolation (Jeremiah 31:15). There is no talk of rejoicing yet. What is heard is weeping for which there is no comfort, because there is no prospect. This verse is applied to the infanticide in Bethlehem (Matthew 2:16-18).
Ramah lies on the border between the ten and two tribes. Rachel’s two sons, Joseph and Benjamin, are separated. Joseph belongs to the ten tribes and Benjamin to the two. However, the children are not only separated, but they are not even there anymore, they have been taken away: the ten tribes into the scattering, the two tribes into exile. That is why Rachel weeps.
Then comes the comforting word from the LORD (Jeremiah 31:16). They no longer need to utter their voices in weeping and their tears need not come forth, for they will be rewarded for their faithfulness. That reward is a return from the land of the enemy. What the LORD Himself has wrought is also rewarded by Him. He gives them hope by directing their attention to what will happen in the future to the children she now weeps over: they will return to their territory, the land He has promised to give to their fathers and their descendants (Jeremiah 31:17).
The LORD assures Ephraim that He hears what they are complaining about (Jeremiah 31:18). He does not forget them, but takes note of what they say. He hears their confession in which they acknowledge that they have been justly chastised because they had behaved selfishly like an untrained calf. Through that chastisement, that disciplining, they are led to ask Him to accept them again because they are His own people. They ask this in the words: “Bring me back that I may be restored.” It is the prayer – not of a single sinner, an individual person, but – of the remnant of the ten tribes realm to the LORD to complete His work by bringing the already inwardly converted people back into the land as well.
This question to the LORD for bringing back is misused in certain Christian (Reformed) circles as an argument that a person cannot turn back or repent, but that God must do so. This abuse stems from a misunderstanding of election. That in other Bible verses God calls man to repent, yes, commands that man must repent (Acts 17:30), people in those circles do not care. When you point that out, they invariably come up with this verse anyway. Therefore, it is important to read this verse in the context in which it appears. It concerns a people who have already come to repentance through a work of God.
The same is true of what Jeremiah says in Lamentations 5: “Restore us to You, O LORD, that we may be restored” (Lamentations 5:21). Jeremiah speaks these words for and on behalf of the people and not for himself or anyone personally. Jeremiah is obviously already converted and born again. This is a reversal, a return of God’s people to the relationship in which they stood to God before they abandoned Him. Therefore, an appeal to these verses by a single person as an excuse that he cannot repent is utterly misplaced.
Ephraim’s repentance is sincere. Repentance is the basis for restoration. It has dawned on them after conversion how great their unfaithfulness has been (Jeremiah 31:19). They have discovered themselves and acknowledged that they have been acting in their own strength. They acknowledge this with shame. Because of their deviations, even from their earliest youth, they have become humiliated.
The LORD’s response to their confession is the assurance of their worth to Him (Jeremiah 31:20). They are to Him a precious son, a favorite child. All of His speaking to them comes from His thoughts that are continually occupied with them. His heart goes out to them. His inner feelings go out to them, to have mercy on them. Fatherly tenderness here transcends childish rebellion and also takes it away in a righteous way. In Hebrew, “My heart yearns” is literally “My bowels make noise”. The LORD’s speaking here is very human.
He is pointing His people, the ten tribes, out of the scattering, the way back to Him (Jeremiah 31:21). They are to determine the direction and set their hearts on it. Then, like the prodigal son, they practice what they intended to do and get up and head for their land (Luke 15:18; 20a). He is calling them as “virgin of Israel” to now make their way back to Him and to their own cities.
The “virgin of Israel” is now still the “faithless daughter” (Jeremiah 31:22), turning in all directions to get support from somewhere, but not looking up to ask from the LORD for that support. However, her twisting is coming to an end. The LORD will create something new. She will repent to the LORD. Then she will overcome the power of the nations that now rule over her. Generally, “woman” stands for weakness and “man” for strength. The main idea of the verse is that what is weak will win over what is strong. God’s power is accomplished in weakness. The weak shames the strong (cf. 1 Corinthians 1:27b).
Ezekiel 3:8
Israel’s Lamentable Present
Suddenly we are back from the future to the present condition. The state of Israel now is still a state of desolation (Jeremiah 31:15). There is no talk of rejoicing yet. What is heard is weeping for which there is no comfort, because there is no prospect. This verse is applied to the infanticide in Bethlehem (Matthew 2:16-18).
Ramah lies on the border between the ten and two tribes. Rachel’s two sons, Joseph and Benjamin, are separated. Joseph belongs to the ten tribes and Benjamin to the two. However, the children are not only separated, but they are not even there anymore, they have been taken away: the ten tribes into the scattering, the two tribes into exile. That is why Rachel weeps.
Then comes the comforting word from the LORD (Jeremiah 31:16). They no longer need to utter their voices in weeping and their tears need not come forth, for they will be rewarded for their faithfulness. That reward is a return from the land of the enemy. What the LORD Himself has wrought is also rewarded by Him. He gives them hope by directing their attention to what will happen in the future to the children she now weeps over: they will return to their territory, the land He has promised to give to their fathers and their descendants (Jeremiah 31:17).
The LORD assures Ephraim that He hears what they are complaining about (Jeremiah 31:18). He does not forget them, but takes note of what they say. He hears their confession in which they acknowledge that they have been justly chastised because they had behaved selfishly like an untrained calf. Through that chastisement, that disciplining, they are led to ask Him to accept them again because they are His own people. They ask this in the words: “Bring me back that I may be restored.” It is the prayer – not of a single sinner, an individual person, but – of the remnant of the ten tribes realm to the LORD to complete His work by bringing the already inwardly converted people back into the land as well.
This question to the LORD for bringing back is misused in certain Christian (Reformed) circles as an argument that a person cannot turn back or repent, but that God must do so. This abuse stems from a misunderstanding of election. That in other Bible verses God calls man to repent, yes, commands that man must repent (Acts 17:30), people in those circles do not care. When you point that out, they invariably come up with this verse anyway. Therefore, it is important to read this verse in the context in which it appears. It concerns a people who have already come to repentance through a work of God.
The same is true of what Jeremiah says in Lamentations 5: “Restore us to You, O LORD, that we may be restored” (Lamentations 5:21). Jeremiah speaks these words for and on behalf of the people and not for himself or anyone personally. Jeremiah is obviously already converted and born again. This is a reversal, a return of God’s people to the relationship in which they stood to God before they abandoned Him. Therefore, an appeal to these verses by a single person as an excuse that he cannot repent is utterly misplaced.
Ephraim’s repentance is sincere. Repentance is the basis for restoration. It has dawned on them after conversion how great their unfaithfulness has been (Jeremiah 31:19). They have discovered themselves and acknowledged that they have been acting in their own strength. They acknowledge this with shame. Because of their deviations, even from their earliest youth, they have become humiliated.
The LORD’s response to their confession is the assurance of their worth to Him (Jeremiah 31:20). They are to Him a precious son, a favorite child. All of His speaking to them comes from His thoughts that are continually occupied with them. His heart goes out to them. His inner feelings go out to them, to have mercy on them. Fatherly tenderness here transcends childish rebellion and also takes it away in a righteous way. In Hebrew, “My heart yearns” is literally “My bowels make noise”. The LORD’s speaking here is very human.
He is pointing His people, the ten tribes, out of the scattering, the way back to Him (Jeremiah 31:21). They are to determine the direction and set their hearts on it. Then, like the prodigal son, they practice what they intended to do and get up and head for their land (Luke 15:18; 20a). He is calling them as “virgin of Israel” to now make their way back to Him and to their own cities.
The “virgin of Israel” is now still the “faithless daughter” (Jeremiah 31:22), turning in all directions to get support from somewhere, but not looking up to ask from the LORD for that support. However, her twisting is coming to an end. The LORD will create something new. She will repent to the LORD. Then she will overcome the power of the nations that now rule over her. Generally, “woman” stands for weakness and “man” for strength. The main idea of the verse is that what is weak will win over what is strong. God’s power is accomplished in weakness. The weak shames the strong (cf. 1 Corinthians 1:27b).
Ezekiel 3:9
Israel’s Lamentable Present
Suddenly we are back from the future to the present condition. The state of Israel now is still a state of desolation (Jeremiah 31:15). There is no talk of rejoicing yet. What is heard is weeping for which there is no comfort, because there is no prospect. This verse is applied to the infanticide in Bethlehem (Matthew 2:16-18).
Ramah lies on the border between the ten and two tribes. Rachel’s two sons, Joseph and Benjamin, are separated. Joseph belongs to the ten tribes and Benjamin to the two. However, the children are not only separated, but they are not even there anymore, they have been taken away: the ten tribes into the scattering, the two tribes into exile. That is why Rachel weeps.
Then comes the comforting word from the LORD (Jeremiah 31:16). They no longer need to utter their voices in weeping and their tears need not come forth, for they will be rewarded for their faithfulness. That reward is a return from the land of the enemy. What the LORD Himself has wrought is also rewarded by Him. He gives them hope by directing their attention to what will happen in the future to the children she now weeps over: they will return to their territory, the land He has promised to give to their fathers and their descendants (Jeremiah 31:17).
The LORD assures Ephraim that He hears what they are complaining about (Jeremiah 31:18). He does not forget them, but takes note of what they say. He hears their confession in which they acknowledge that they have been justly chastised because they had behaved selfishly like an untrained calf. Through that chastisement, that disciplining, they are led to ask Him to accept them again because they are His own people. They ask this in the words: “Bring me back that I may be restored.” It is the prayer – not of a single sinner, an individual person, but – of the remnant of the ten tribes realm to the LORD to complete His work by bringing the already inwardly converted people back into the land as well.
This question to the LORD for bringing back is misused in certain Christian (Reformed) circles as an argument that a person cannot turn back or repent, but that God must do so. This abuse stems from a misunderstanding of election. That in other Bible verses God calls man to repent, yes, commands that man must repent (Acts 17:30), people in those circles do not care. When you point that out, they invariably come up with this verse anyway. Therefore, it is important to read this verse in the context in which it appears. It concerns a people who have already come to repentance through a work of God.
The same is true of what Jeremiah says in Lamentations 5: “Restore us to You, O LORD, that we may be restored” (Lamentations 5:21). Jeremiah speaks these words for and on behalf of the people and not for himself or anyone personally. Jeremiah is obviously already converted and born again. This is a reversal, a return of God’s people to the relationship in which they stood to God before they abandoned Him. Therefore, an appeal to these verses by a single person as an excuse that he cannot repent is utterly misplaced.
Ephraim’s repentance is sincere. Repentance is the basis for restoration. It has dawned on them after conversion how great their unfaithfulness has been (Jeremiah 31:19). They have discovered themselves and acknowledged that they have been acting in their own strength. They acknowledge this with shame. Because of their deviations, even from their earliest youth, they have become humiliated.
The LORD’s response to their confession is the assurance of their worth to Him (Jeremiah 31:20). They are to Him a precious son, a favorite child. All of His speaking to them comes from His thoughts that are continually occupied with them. His heart goes out to them. His inner feelings go out to them, to have mercy on them. Fatherly tenderness here transcends childish rebellion and also takes it away in a righteous way. In Hebrew, “My heart yearns” is literally “My bowels make noise”. The LORD’s speaking here is very human.
He is pointing His people, the ten tribes, out of the scattering, the way back to Him (Jeremiah 31:21). They are to determine the direction and set their hearts on it. Then, like the prodigal son, they practice what they intended to do and get up and head for their land (Luke 15:18; 20a). He is calling them as “virgin of Israel” to now make their way back to Him and to their own cities.
The “virgin of Israel” is now still the “faithless daughter” (Jeremiah 31:22), turning in all directions to get support from somewhere, but not looking up to ask from the LORD for that support. However, her twisting is coming to an end. The LORD will create something new. She will repent to the LORD. Then she will overcome the power of the nations that now rule over her. Generally, “woman” stands for weakness and “man” for strength. The main idea of the verse is that what is weak will win over what is strong. God’s power is accomplished in weakness. The weak shames the strong (cf. 1 Corinthians 1:27b).
Ezekiel 3:10
Israel’s Lamentable Present
Suddenly we are back from the future to the present condition. The state of Israel now is still a state of desolation (Jeremiah 31:15). There is no talk of rejoicing yet. What is heard is weeping for which there is no comfort, because there is no prospect. This verse is applied to the infanticide in Bethlehem (Matthew 2:16-18).
Ramah lies on the border between the ten and two tribes. Rachel’s two sons, Joseph and Benjamin, are separated. Joseph belongs to the ten tribes and Benjamin to the two. However, the children are not only separated, but they are not even there anymore, they have been taken away: the ten tribes into the scattering, the two tribes into exile. That is why Rachel weeps.
Then comes the comforting word from the LORD (Jeremiah 31:16). They no longer need to utter their voices in weeping and their tears need not come forth, for they will be rewarded for their faithfulness. That reward is a return from the land of the enemy. What the LORD Himself has wrought is also rewarded by Him. He gives them hope by directing their attention to what will happen in the future to the children she now weeps over: they will return to their territory, the land He has promised to give to their fathers and their descendants (Jeremiah 31:17).
The LORD assures Ephraim that He hears what they are complaining about (Jeremiah 31:18). He does not forget them, but takes note of what they say. He hears their confession in which they acknowledge that they have been justly chastised because they had behaved selfishly like an untrained calf. Through that chastisement, that disciplining, they are led to ask Him to accept them again because they are His own people. They ask this in the words: “Bring me back that I may be restored.” It is the prayer – not of a single sinner, an individual person, but – of the remnant of the ten tribes realm to the LORD to complete His work by bringing the already inwardly converted people back into the land as well.
This question to the LORD for bringing back is misused in certain Christian (Reformed) circles as an argument that a person cannot turn back or repent, but that God must do so. This abuse stems from a misunderstanding of election. That in other Bible verses God calls man to repent, yes, commands that man must repent (Acts 17:30), people in those circles do not care. When you point that out, they invariably come up with this verse anyway. Therefore, it is important to read this verse in the context in which it appears. It concerns a people who have already come to repentance through a work of God.
The same is true of what Jeremiah says in Lamentations 5: “Restore us to You, O LORD, that we may be restored” (Lamentations 5:21). Jeremiah speaks these words for and on behalf of the people and not for himself or anyone personally. Jeremiah is obviously already converted and born again. This is a reversal, a return of God’s people to the relationship in which they stood to God before they abandoned Him. Therefore, an appeal to these verses by a single person as an excuse that he cannot repent is utterly misplaced.
Ephraim’s repentance is sincere. Repentance is the basis for restoration. It has dawned on them after conversion how great their unfaithfulness has been (Jeremiah 31:19). They have discovered themselves and acknowledged that they have been acting in their own strength. They acknowledge this with shame. Because of their deviations, even from their earliest youth, they have become humiliated.
The LORD’s response to their confession is the assurance of their worth to Him (Jeremiah 31:20). They are to Him a precious son, a favorite child. All of His speaking to them comes from His thoughts that are continually occupied with them. His heart goes out to them. His inner feelings go out to them, to have mercy on them. Fatherly tenderness here transcends childish rebellion and also takes it away in a righteous way. In Hebrew, “My heart yearns” is literally “My bowels make noise”. The LORD’s speaking here is very human.
He is pointing His people, the ten tribes, out of the scattering, the way back to Him (Jeremiah 31:21). They are to determine the direction and set their hearts on it. Then, like the prodigal son, they practice what they intended to do and get up and head for their land (Luke 15:18; 20a). He is calling them as “virgin of Israel” to now make their way back to Him and to their own cities.
The “virgin of Israel” is now still the “faithless daughter” (Jeremiah 31:22), turning in all directions to get support from somewhere, but not looking up to ask from the LORD for that support. However, her twisting is coming to an end. The LORD will create something new. She will repent to the LORD. Then she will overcome the power of the nations that now rule over her. Generally, “woman” stands for weakness and “man” for strength. The main idea of the verse is that what is weak will win over what is strong. God’s power is accomplished in weakness. The weak shames the strong (cf. 1 Corinthians 1:27b).
Ezekiel 3:11
Israel’s Lamentable Present
Suddenly we are back from the future to the present condition. The state of Israel now is still a state of desolation (Jeremiah 31:15). There is no talk of rejoicing yet. What is heard is weeping for which there is no comfort, because there is no prospect. This verse is applied to the infanticide in Bethlehem (Matthew 2:16-18).
Ramah lies on the border between the ten and two tribes. Rachel’s two sons, Joseph and Benjamin, are separated. Joseph belongs to the ten tribes and Benjamin to the two. However, the children are not only separated, but they are not even there anymore, they have been taken away: the ten tribes into the scattering, the two tribes into exile. That is why Rachel weeps.
Then comes the comforting word from the LORD (Jeremiah 31:16). They no longer need to utter their voices in weeping and their tears need not come forth, for they will be rewarded for their faithfulness. That reward is a return from the land of the enemy. What the LORD Himself has wrought is also rewarded by Him. He gives them hope by directing their attention to what will happen in the future to the children she now weeps over: they will return to their territory, the land He has promised to give to their fathers and their descendants (Jeremiah 31:17).
The LORD assures Ephraim that He hears what they are complaining about (Jeremiah 31:18). He does not forget them, but takes note of what they say. He hears their confession in which they acknowledge that they have been justly chastised because they had behaved selfishly like an untrained calf. Through that chastisement, that disciplining, they are led to ask Him to accept them again because they are His own people. They ask this in the words: “Bring me back that I may be restored.” It is the prayer – not of a single sinner, an individual person, but – of the remnant of the ten tribes realm to the LORD to complete His work by bringing the already inwardly converted people back into the land as well.
This question to the LORD for bringing back is misused in certain Christian (Reformed) circles as an argument that a person cannot turn back or repent, but that God must do so. This abuse stems from a misunderstanding of election. That in other Bible verses God calls man to repent, yes, commands that man must repent (Acts 17:30), people in those circles do not care. When you point that out, they invariably come up with this verse anyway. Therefore, it is important to read this verse in the context in which it appears. It concerns a people who have already come to repentance through a work of God.
The same is true of what Jeremiah says in Lamentations 5: “Restore us to You, O LORD, that we may be restored” (Lamentations 5:21). Jeremiah speaks these words for and on behalf of the people and not for himself or anyone personally. Jeremiah is obviously already converted and born again. This is a reversal, a return of God’s people to the relationship in which they stood to God before they abandoned Him. Therefore, an appeal to these verses by a single person as an excuse that he cannot repent is utterly misplaced.
Ephraim’s repentance is sincere. Repentance is the basis for restoration. It has dawned on them after conversion how great their unfaithfulness has been (Jeremiah 31:19). They have discovered themselves and acknowledged that they have been acting in their own strength. They acknowledge this with shame. Because of their deviations, even from their earliest youth, they have become humiliated.
The LORD’s response to their confession is the assurance of their worth to Him (Jeremiah 31:20). They are to Him a precious son, a favorite child. All of His speaking to them comes from His thoughts that are continually occupied with them. His heart goes out to them. His inner feelings go out to them, to have mercy on them. Fatherly tenderness here transcends childish rebellion and also takes it away in a righteous way. In Hebrew, “My heart yearns” is literally “My bowels make noise”. The LORD’s speaking here is very human.
He is pointing His people, the ten tribes, out of the scattering, the way back to Him (Jeremiah 31:21). They are to determine the direction and set their hearts on it. Then, like the prodigal son, they practice what they intended to do and get up and head for their land (Luke 15:18; 20a). He is calling them as “virgin of Israel” to now make their way back to Him and to their own cities.
The “virgin of Israel” is now still the “faithless daughter” (Jeremiah 31:22), turning in all directions to get support from somewhere, but not looking up to ask from the LORD for that support. However, her twisting is coming to an end. The LORD will create something new. She will repent to the LORD. Then she will overcome the power of the nations that now rule over her. Generally, “woman” stands for weakness and “man” for strength. The main idea of the verse is that what is weak will win over what is strong. God’s power is accomplished in weakness. The weak shames the strong (cf. 1 Corinthians 1:27b).
Ezekiel 3:12
Israel’s Lamentable Present
Suddenly we are back from the future to the present condition. The state of Israel now is still a state of desolation (Jeremiah 31:15). There is no talk of rejoicing yet. What is heard is weeping for which there is no comfort, because there is no prospect. This verse is applied to the infanticide in Bethlehem (Matthew 2:16-18).
Ramah lies on the border between the ten and two tribes. Rachel’s two sons, Joseph and Benjamin, are separated. Joseph belongs to the ten tribes and Benjamin to the two. However, the children are not only separated, but they are not even there anymore, they have been taken away: the ten tribes into the scattering, the two tribes into exile. That is why Rachel weeps.
Then comes the comforting word from the LORD (Jeremiah 31:16). They no longer need to utter their voices in weeping and their tears need not come forth, for they will be rewarded for their faithfulness. That reward is a return from the land of the enemy. What the LORD Himself has wrought is also rewarded by Him. He gives them hope by directing their attention to what will happen in the future to the children she now weeps over: they will return to their territory, the land He has promised to give to their fathers and their descendants (Jeremiah 31:17).
The LORD assures Ephraim that He hears what they are complaining about (Jeremiah 31:18). He does not forget them, but takes note of what they say. He hears their confession in which they acknowledge that they have been justly chastised because they had behaved selfishly like an untrained calf. Through that chastisement, that disciplining, they are led to ask Him to accept them again because they are His own people. They ask this in the words: “Bring me back that I may be restored.” It is the prayer – not of a single sinner, an individual person, but – of the remnant of the ten tribes realm to the LORD to complete His work by bringing the already inwardly converted people back into the land as well.
This question to the LORD for bringing back is misused in certain Christian (Reformed) circles as an argument that a person cannot turn back or repent, but that God must do so. This abuse stems from a misunderstanding of election. That in other Bible verses God calls man to repent, yes, commands that man must repent (Acts 17:30), people in those circles do not care. When you point that out, they invariably come up with this verse anyway. Therefore, it is important to read this verse in the context in which it appears. It concerns a people who have already come to repentance through a work of God.
The same is true of what Jeremiah says in Lamentations 5: “Restore us to You, O LORD, that we may be restored” (Lamentations 5:21). Jeremiah speaks these words for and on behalf of the people and not for himself or anyone personally. Jeremiah is obviously already converted and born again. This is a reversal, a return of God’s people to the relationship in which they stood to God before they abandoned Him. Therefore, an appeal to these verses by a single person as an excuse that he cannot repent is utterly misplaced.
Ephraim’s repentance is sincere. Repentance is the basis for restoration. It has dawned on them after conversion how great their unfaithfulness has been (Jeremiah 31:19). They have discovered themselves and acknowledged that they have been acting in their own strength. They acknowledge this with shame. Because of their deviations, even from their earliest youth, they have become humiliated.
The LORD’s response to their confession is the assurance of their worth to Him (Jeremiah 31:20). They are to Him a precious son, a favorite child. All of His speaking to them comes from His thoughts that are continually occupied with them. His heart goes out to them. His inner feelings go out to them, to have mercy on them. Fatherly tenderness here transcends childish rebellion and also takes it away in a righteous way. In Hebrew, “My heart yearns” is literally “My bowels make noise”. The LORD’s speaking here is very human.
He is pointing His people, the ten tribes, out of the scattering, the way back to Him (Jeremiah 31:21). They are to determine the direction and set their hearts on it. Then, like the prodigal son, they practice what they intended to do and get up and head for their land (Luke 15:18; 20a). He is calling them as “virgin of Israel” to now make their way back to Him and to their own cities.
The “virgin of Israel” is now still the “faithless daughter” (Jeremiah 31:22), turning in all directions to get support from somewhere, but not looking up to ask from the LORD for that support. However, her twisting is coming to an end. The LORD will create something new. She will repent to the LORD. Then she will overcome the power of the nations that now rule over her. Generally, “woman” stands for weakness and “man” for strength. The main idea of the verse is that what is weak will win over what is strong. God’s power is accomplished in weakness. The weak shames the strong (cf. 1 Corinthians 1:27b).
Ezekiel 3:13
Israel’s Lamentable Present
Suddenly we are back from the future to the present condition. The state of Israel now is still a state of desolation (Jeremiah 31:15). There is no talk of rejoicing yet. What is heard is weeping for which there is no comfort, because there is no prospect. This verse is applied to the infanticide in Bethlehem (Matthew 2:16-18).
Ramah lies on the border between the ten and two tribes. Rachel’s two sons, Joseph and Benjamin, are separated. Joseph belongs to the ten tribes and Benjamin to the two. However, the children are not only separated, but they are not even there anymore, they have been taken away: the ten tribes into the scattering, the two tribes into exile. That is why Rachel weeps.
Then comes the comforting word from the LORD (Jeremiah 31:16). They no longer need to utter their voices in weeping and their tears need not come forth, for they will be rewarded for their faithfulness. That reward is a return from the land of the enemy. What the LORD Himself has wrought is also rewarded by Him. He gives them hope by directing their attention to what will happen in the future to the children she now weeps over: they will return to their territory, the land He has promised to give to their fathers and their descendants (Jeremiah 31:17).
The LORD assures Ephraim that He hears what they are complaining about (Jeremiah 31:18). He does not forget them, but takes note of what they say. He hears their confession in which they acknowledge that they have been justly chastised because they had behaved selfishly like an untrained calf. Through that chastisement, that disciplining, they are led to ask Him to accept them again because they are His own people. They ask this in the words: “Bring me back that I may be restored.” It is the prayer – not of a single sinner, an individual person, but – of the remnant of the ten tribes realm to the LORD to complete His work by bringing the already inwardly converted people back into the land as well.
This question to the LORD for bringing back is misused in certain Christian (Reformed) circles as an argument that a person cannot turn back or repent, but that God must do so. This abuse stems from a misunderstanding of election. That in other Bible verses God calls man to repent, yes, commands that man must repent (Acts 17:30), people in those circles do not care. When you point that out, they invariably come up with this verse anyway. Therefore, it is important to read this verse in the context in which it appears. It concerns a people who have already come to repentance through a work of God.
The same is true of what Jeremiah says in Lamentations 5: “Restore us to You, O LORD, that we may be restored” (Lamentations 5:21). Jeremiah speaks these words for and on behalf of the people and not for himself or anyone personally. Jeremiah is obviously already converted and born again. This is a reversal, a return of God’s people to the relationship in which they stood to God before they abandoned Him. Therefore, an appeal to these verses by a single person as an excuse that he cannot repent is utterly misplaced.
Ephraim’s repentance is sincere. Repentance is the basis for restoration. It has dawned on them after conversion how great their unfaithfulness has been (Jeremiah 31:19). They have discovered themselves and acknowledged that they have been acting in their own strength. They acknowledge this with shame. Because of their deviations, even from their earliest youth, they have become humiliated.
The LORD’s response to their confession is the assurance of their worth to Him (Jeremiah 31:20). They are to Him a precious son, a favorite child. All of His speaking to them comes from His thoughts that are continually occupied with them. His heart goes out to them. His inner feelings go out to them, to have mercy on them. Fatherly tenderness here transcends childish rebellion and also takes it away in a righteous way. In Hebrew, “My heart yearns” is literally “My bowels make noise”. The LORD’s speaking here is very human.
He is pointing His people, the ten tribes, out of the scattering, the way back to Him (Jeremiah 31:21). They are to determine the direction and set their hearts on it. Then, like the prodigal son, they practice what they intended to do and get up and head for their land (Luke 15:18; 20a). He is calling them as “virgin of Israel” to now make their way back to Him and to their own cities.
The “virgin of Israel” is now still the “faithless daughter” (Jeremiah 31:22), turning in all directions to get support from somewhere, but not looking up to ask from the LORD for that support. However, her twisting is coming to an end. The LORD will create something new. She will repent to the LORD. Then she will overcome the power of the nations that now rule over her. Generally, “woman” stands for weakness and “man” for strength. The main idea of the verse is that what is weak will win over what is strong. God’s power is accomplished in weakness. The weak shames the strong (cf. 1 Corinthians 1:27b).
Ezekiel 3:14
Judah’s Bright Future
The LORD encourages Judah and its cities (Jeremiah 31:23). He says He will bring a reversal in their captivity. Then the old blessing greeting will again be heard from the mouths of those who visit Jerusalem. That blessing is based on the fact that they will then live in Judah on the basis of righteousness and holiness. There is no blessing apart from these aspects, which are also the absolute guarantee of the blessing. “The holy hill” refers to the Temple Mount and to Jerusalem as a whole (cf. Psalms 2:6; Isaiah 66:20).
At that time, the city will again be characterized by its righteousness (cf. Isaiah 1:21). When that righteousness is there, which has its origin in the Messiah Who reigns, there will also be peace. There will be fellowship and cooperation in peace (Jeremiah 31:24). They will be satisfied and refreshed by the LORD (Jeremiah 31:25). Fatigue and sorrow will no longer be there because He has removed all reason for them.
Jeremiah has seen that scene in a dream (Jeremiah 31:26), for the reality that surrounds him is totally unlike it. When he wakes up, he looks around and observes it. Yet his dream is not a deception. He is pleasantly refreshed by his sleep. He is comforted by it because what he has seen will happen. Here the dream is a means that reveals what will happen. We see such dreams for example in the histories of Jacob, Joseph, Pharaoh and Nebuchadnezzar.
We may also think about the fact that the Lord Jesus will make everything right. We do not see that yet, we only see misery, but the thought of the future is pleasant to us and refreshes us. When we think of the future we read about in God’s Word, we are not daydreaming or building castles in the air. It is really true what awaits us because it is based on righteousness and holiness through the work of Christ. The false prophets also have their dreams and tell them to the people (Jeremiah 29:8). When they wake up, it will not be pleasant.
Ezekiel 3:15
Judah’s Bright Future
The LORD encourages Judah and its cities (Jeremiah 31:23). He says He will bring a reversal in their captivity. Then the old blessing greeting will again be heard from the mouths of those who visit Jerusalem. That blessing is based on the fact that they will then live in Judah on the basis of righteousness and holiness. There is no blessing apart from these aspects, which are also the absolute guarantee of the blessing. “The holy hill” refers to the Temple Mount and to Jerusalem as a whole (cf. Psalms 2:6; Isaiah 66:20).
At that time, the city will again be characterized by its righteousness (cf. Isaiah 1:21). When that righteousness is there, which has its origin in the Messiah Who reigns, there will also be peace. There will be fellowship and cooperation in peace (Jeremiah 31:24). They will be satisfied and refreshed by the LORD (Jeremiah 31:25). Fatigue and sorrow will no longer be there because He has removed all reason for them.
Jeremiah has seen that scene in a dream (Jeremiah 31:26), for the reality that surrounds him is totally unlike it. When he wakes up, he looks around and observes it. Yet his dream is not a deception. He is pleasantly refreshed by his sleep. He is comforted by it because what he has seen will happen. Here the dream is a means that reveals what will happen. We see such dreams for example in the histories of Jacob, Joseph, Pharaoh and Nebuchadnezzar.
We may also think about the fact that the Lord Jesus will make everything right. We do not see that yet, we only see misery, but the thought of the future is pleasant to us and refreshes us. When we think of the future we read about in God’s Word, we are not daydreaming or building castles in the air. It is really true what awaits us because it is based on righteousness and holiness through the work of Christ. The false prophets also have their dreams and tell them to the people (Jeremiah 29:8). When they wake up, it will not be pleasant.
Ezekiel 3:16
Judah’s Bright Future
The LORD encourages Judah and its cities (Jeremiah 31:23). He says He will bring a reversal in their captivity. Then the old blessing greeting will again be heard from the mouths of those who visit Jerusalem. That blessing is based on the fact that they will then live in Judah on the basis of righteousness and holiness. There is no blessing apart from these aspects, which are also the absolute guarantee of the blessing. “The holy hill” refers to the Temple Mount and to Jerusalem as a whole (cf. Psalms 2:6; Isaiah 66:20).
At that time, the city will again be characterized by its righteousness (cf. Isaiah 1:21). When that righteousness is there, which has its origin in the Messiah Who reigns, there will also be peace. There will be fellowship and cooperation in peace (Jeremiah 31:24). They will be satisfied and refreshed by the LORD (Jeremiah 31:25). Fatigue and sorrow will no longer be there because He has removed all reason for them.
Jeremiah has seen that scene in a dream (Jeremiah 31:26), for the reality that surrounds him is totally unlike it. When he wakes up, he looks around and observes it. Yet his dream is not a deception. He is pleasantly refreshed by his sleep. He is comforted by it because what he has seen will happen. Here the dream is a means that reveals what will happen. We see such dreams for example in the histories of Jacob, Joseph, Pharaoh and Nebuchadnezzar.
We may also think about the fact that the Lord Jesus will make everything right. We do not see that yet, we only see misery, but the thought of the future is pleasant to us and refreshes us. When we think of the future we read about in God’s Word, we are not daydreaming or building castles in the air. It is really true what awaits us because it is based on righteousness and holiness through the work of Christ. The false prophets also have their dreams and tell them to the people (Jeremiah 29:8). When they wake up, it will not be pleasant.
Ezekiel 3:17
Judah’s Bright Future
The LORD encourages Judah and its cities (Jeremiah 31:23). He says He will bring a reversal in their captivity. Then the old blessing greeting will again be heard from the mouths of those who visit Jerusalem. That blessing is based on the fact that they will then live in Judah on the basis of righteousness and holiness. There is no blessing apart from these aspects, which are also the absolute guarantee of the blessing. “The holy hill” refers to the Temple Mount and to Jerusalem as a whole (cf. Psalms 2:6; Isaiah 66:20).
At that time, the city will again be characterized by its righteousness (cf. Isaiah 1:21). When that righteousness is there, which has its origin in the Messiah Who reigns, there will also be peace. There will be fellowship and cooperation in peace (Jeremiah 31:24). They will be satisfied and refreshed by the LORD (Jeremiah 31:25). Fatigue and sorrow will no longer be there because He has removed all reason for them.
Jeremiah has seen that scene in a dream (Jeremiah 31:26), for the reality that surrounds him is totally unlike it. When he wakes up, he looks around and observes it. Yet his dream is not a deception. He is pleasantly refreshed by his sleep. He is comforted by it because what he has seen will happen. Here the dream is a means that reveals what will happen. We see such dreams for example in the histories of Jacob, Joseph, Pharaoh and Nebuchadnezzar.
We may also think about the fact that the Lord Jesus will make everything right. We do not see that yet, we only see misery, but the thought of the future is pleasant to us and refreshes us. When we think of the future we read about in God’s Word, we are not daydreaming or building castles in the air. It is really true what awaits us because it is based on righteousness and holiness through the work of Christ. The false prophets also have their dreams and tell them to the people (Jeremiah 29:8). When they wake up, it will not be pleasant.
Ezekiel 3:18
Abundance Under the Messiah
The time of blessing will come (Jeremiah 31:27). There will be an abundance of people and beasts in both the houses of Israel which will then be one house. The LORD will sow the seed of people and beasts and there will be an abundant harvest (cf. Ezekiel 36:8-11; Hosea 1:11; Hosea 2:23). What a contrast that will be to the desolation of the land now, when the people have been taken away into exile and the livestock have nothing to live on.
The LORD will fulfill His word to build up and plant just as He has said about to pluck up, to break down, to overthrow, to destroy and to bring disaster (Jeremiah 31:28). They will see that His judgments were justified. They will acknowledge that they came on them not because their fathers sinned (Jeremiah 31:29), but because they themselves deserved them (Jeremiah 31:30; cf. Ezekiel 18:2-3).
Ezekiel 3:19
Abundance Under the Messiah
The time of blessing will come (Jeremiah 31:27). There will be an abundance of people and beasts in both the houses of Israel which will then be one house. The LORD will sow the seed of people and beasts and there will be an abundant harvest (cf. Ezekiel 36:8-11; Hosea 1:11; Hosea 2:23). What a contrast that will be to the desolation of the land now, when the people have been taken away into exile and the livestock have nothing to live on.
The LORD will fulfill His word to build up and plant just as He has said about to pluck up, to break down, to overthrow, to destroy and to bring disaster (Jeremiah 31:28). They will see that His judgments were justified. They will acknowledge that they came on them not because their fathers sinned (Jeremiah 31:29), but because they themselves deserved them (Jeremiah 31:30; cf. Ezekiel 18:2-3).
Ezekiel 3:20
Abundance Under the Messiah
The time of blessing will come (Jeremiah 31:27). There will be an abundance of people and beasts in both the houses of Israel which will then be one house. The LORD will sow the seed of people and beasts and there will be an abundant harvest (cf. Ezekiel 36:8-11; Hosea 1:11; Hosea 2:23). What a contrast that will be to the desolation of the land now, when the people have been taken away into exile and the livestock have nothing to live on.
The LORD will fulfill His word to build up and plant just as He has said about to pluck up, to break down, to overthrow, to destroy and to bring disaster (Jeremiah 31:28). They will see that His judgments were justified. They will acknowledge that they came on them not because their fathers sinned (Jeremiah 31:29), but because they themselves deserved them (Jeremiah 31:30; cf. Ezekiel 18:2-3).
Ezekiel 3:21
Abundance Under the Messiah
The time of blessing will come (Jeremiah 31:27). There will be an abundance of people and beasts in both the houses of Israel which will then be one house. The LORD will sow the seed of people and beasts and there will be an abundant harvest (cf. Ezekiel 36:8-11; Hosea 1:11; Hosea 2:23). What a contrast that will be to the desolation of the land now, when the people have been taken away into exile and the livestock have nothing to live on.
The LORD will fulfill His word to build up and plant just as He has said about to pluck up, to break down, to overthrow, to destroy and to bring disaster (Jeremiah 31:28). They will see that His judgments were justified. They will acknowledge that they came on them not because their fathers sinned (Jeremiah 31:29), but because they themselves deserved them (Jeremiah 31:30; cf. Ezekiel 18:2-3).
Ezekiel 3:22
A New Covenant
Jeremiah 31:31-40 are about the new covenant: 1. The time of the covenant (Jeremiah 31:31) – “days are coming” 2. The Maker of the covenant (Jeremiah 31:31) – “the LORD” 3. The name of the covenant (Jeremiah 31:31) – “new covenant” 4. The parties of the covenant (Jeremiah 31:31) – “the LORD”, “the house of Israel” and “the house of Judah” 5. A different covenant (Jeremiah 31:32) – “not like the covenant” of old, the first covenant, based on merit and works 6. The place of the covenant (Jeremiah 31:33-34) – “within them and on their heart” 7. The immutability of the covenant (Jeremiah 31:35-37) – as immutable as the fixed cycle of nature 8. The tangible aspects of the covenant (Jeremiah 31:38-40) – Jerusalem rebuilt in holiness and permanence 9. The surety of the covenant – “says the LORD” (nine times).
This section does represent a highlight in Jeremiah’s teaching. It begins with the attention-grabbing word “behold” (Jeremiah 31:31). The words “days are coming” Jeremiah has used before. They place the prophecy in Messianic times, in the day of the LORD, the period to which the history of the people end up (cf. Jeremiah 31:27).
In the days to come, the LORD will make a new covenant with the two houses of Israel. The parties of the covenant are the LORD, the house of Israel and the house of Judah. We see here that the covenant recalls the tearing of the people into two kingdoms, but we also see that it includes both parts of the people. The entire covenant is for the whole people. Therefore, the new covenant, like the old covenant, will be made with God’s chosen earthly people. It cannot be made with the church, simply because there is no former (old) covenant made with the church. Nor can it be made because the church did not exist at all in the Old Testament.
At the same time, this new covenant is a quite different covenant. It is not like the old covenant that He made with their fathers at Sinai, after He delivered them from Egypt (Jeremiah 31:32). Attached to that old covenant are also conditions to which the people committed themselves. They are, as it were, marriage conditions, for the LORD has married them and shown them His love. However, the people have broken their promises of faithfulness and thus the promised blessing was forfeited.
The new covenant is of a quite different character (Jeremiah 31:33). It is not better because the old one is bad, but because it is based on better promises. The old covenant depends on man’s obedience. The new covenant is a one-sided covenant with only conditions or promises on God’s side. In addition, He can fulfill His conditions by virtue of the blood of His Son, through which sins committed under the old covenant can be forgiven (Matthew 26:27-28; Luke 22:20; Hebrews 8:12). The Lord Jesus is the Mediator of the new covenant. He has secured the blessings of the new covenant through His death (Hebrews 9:15).
He will also enable them to fulfill what He asks of them, for He gives His law in their innermost being and writes it on their heart. They will fulfill His will with full consent and completely. Then He will be their God and they will be His people. The relationship is made right by the faithfulness of God, a relationship based on the blood of the new covenant (2 Corinthians 3:1-18; Hebrews 8:1-13).
They will no longer need to exhort one another to be faithful to the LORD (Jeremiah 31:34). The prophets are no longer needed. Teaching in the law is also no longer necessary, for they all have knowledge of the LORD and His will. Knowing the Lord Jesus is the starting point for getting to know Him better, to “know Him and the power of His resurrection” (Philippians 3:10). We may pray that we be given “a spirit of wisdom and of revelation in the knowledge of Him” (Ephesians 1:17).
In their relationship to the LORD, what had hindered that relationship was removed: their iniquities and their sins. This is also a cause for us to surrender ourselves completely to the will of God and live for Him. If we love Him, we will live for Him and keep His commandments and His word (John 14:21; 23).
Ezekiel 3:23
A New Covenant
Jeremiah 31:31-40 are about the new covenant: 1. The time of the covenant (Jeremiah 31:31) – “days are coming” 2. The Maker of the covenant (Jeremiah 31:31) – “the LORD” 3. The name of the covenant (Jeremiah 31:31) – “new covenant” 4. The parties of the covenant (Jeremiah 31:31) – “the LORD”, “the house of Israel” and “the house of Judah” 5. A different covenant (Jeremiah 31:32) – “not like the covenant” of old, the first covenant, based on merit and works 6. The place of the covenant (Jeremiah 31:33-34) – “within them and on their heart” 7. The immutability of the covenant (Jeremiah 31:35-37) – as immutable as the fixed cycle of nature 8. The tangible aspects of the covenant (Jeremiah 31:38-40) – Jerusalem rebuilt in holiness and permanence 9. The surety of the covenant – “says the LORD” (nine times).
This section does represent a highlight in Jeremiah’s teaching. It begins with the attention-grabbing word “behold” (Jeremiah 31:31). The words “days are coming” Jeremiah has used before. They place the prophecy in Messianic times, in the day of the LORD, the period to which the history of the people end up (cf. Jeremiah 31:27).
In the days to come, the LORD will make a new covenant with the two houses of Israel. The parties of the covenant are the LORD, the house of Israel and the house of Judah. We see here that the covenant recalls the tearing of the people into two kingdoms, but we also see that it includes both parts of the people. The entire covenant is for the whole people. Therefore, the new covenant, like the old covenant, will be made with God’s chosen earthly people. It cannot be made with the church, simply because there is no former (old) covenant made with the church. Nor can it be made because the church did not exist at all in the Old Testament.
At the same time, this new covenant is a quite different covenant. It is not like the old covenant that He made with their fathers at Sinai, after He delivered them from Egypt (Jeremiah 31:32). Attached to that old covenant are also conditions to which the people committed themselves. They are, as it were, marriage conditions, for the LORD has married them and shown them His love. However, the people have broken their promises of faithfulness and thus the promised blessing was forfeited.
The new covenant is of a quite different character (Jeremiah 31:33). It is not better because the old one is bad, but because it is based on better promises. The old covenant depends on man’s obedience. The new covenant is a one-sided covenant with only conditions or promises on God’s side. In addition, He can fulfill His conditions by virtue of the blood of His Son, through which sins committed under the old covenant can be forgiven (Matthew 26:27-28; Luke 22:20; Hebrews 8:12). The Lord Jesus is the Mediator of the new covenant. He has secured the blessings of the new covenant through His death (Hebrews 9:15).
He will also enable them to fulfill what He asks of them, for He gives His law in their innermost being and writes it on their heart. They will fulfill His will with full consent and completely. Then He will be their God and they will be His people. The relationship is made right by the faithfulness of God, a relationship based on the blood of the new covenant (2 Corinthians 3:1-18; Hebrews 8:1-13).
They will no longer need to exhort one another to be faithful to the LORD (Jeremiah 31:34). The prophets are no longer needed. Teaching in the law is also no longer necessary, for they all have knowledge of the LORD and His will. Knowing the Lord Jesus is the starting point for getting to know Him better, to “know Him and the power of His resurrection” (Philippians 3:10). We may pray that we be given “a spirit of wisdom and of revelation in the knowledge of Him” (Ephesians 1:17).
In their relationship to the LORD, what had hindered that relationship was removed: their iniquities and their sins. This is also a cause for us to surrender ourselves completely to the will of God and live for Him. If we love Him, we will live for Him and keep His commandments and His word (John 14:21; 23).
Ezekiel 3:24
A New Covenant
Jeremiah 31:31-40 are about the new covenant: 1. The time of the covenant (Jeremiah 31:31) – “days are coming” 2. The Maker of the covenant (Jeremiah 31:31) – “the LORD” 3. The name of the covenant (Jeremiah 31:31) – “new covenant” 4. The parties of the covenant (Jeremiah 31:31) – “the LORD”, “the house of Israel” and “the house of Judah” 5. A different covenant (Jeremiah 31:32) – “not like the covenant” of old, the first covenant, based on merit and works 6. The place of the covenant (Jeremiah 31:33-34) – “within them and on their heart” 7. The immutability of the covenant (Jeremiah 31:35-37) – as immutable as the fixed cycle of nature 8. The tangible aspects of the covenant (Jeremiah 31:38-40) – Jerusalem rebuilt in holiness and permanence 9. The surety of the covenant – “says the LORD” (nine times).
This section does represent a highlight in Jeremiah’s teaching. It begins with the attention-grabbing word “behold” (Jeremiah 31:31). The words “days are coming” Jeremiah has used before. They place the prophecy in Messianic times, in the day of the LORD, the period to which the history of the people end up (cf. Jeremiah 31:27).
In the days to come, the LORD will make a new covenant with the two houses of Israel. The parties of the covenant are the LORD, the house of Israel and the house of Judah. We see here that the covenant recalls the tearing of the people into two kingdoms, but we also see that it includes both parts of the people. The entire covenant is for the whole people. Therefore, the new covenant, like the old covenant, will be made with God’s chosen earthly people. It cannot be made with the church, simply because there is no former (old) covenant made with the church. Nor can it be made because the church did not exist at all in the Old Testament.
At the same time, this new covenant is a quite different covenant. It is not like the old covenant that He made with their fathers at Sinai, after He delivered them from Egypt (Jeremiah 31:32). Attached to that old covenant are also conditions to which the people committed themselves. They are, as it were, marriage conditions, for the LORD has married them and shown them His love. However, the people have broken their promises of faithfulness and thus the promised blessing was forfeited.
The new covenant is of a quite different character (Jeremiah 31:33). It is not better because the old one is bad, but because it is based on better promises. The old covenant depends on man’s obedience. The new covenant is a one-sided covenant with only conditions or promises on God’s side. In addition, He can fulfill His conditions by virtue of the blood of His Son, through which sins committed under the old covenant can be forgiven (Matthew 26:27-28; Luke 22:20; Hebrews 8:12). The Lord Jesus is the Mediator of the new covenant. He has secured the blessings of the new covenant through His death (Hebrews 9:15).
He will also enable them to fulfill what He asks of them, for He gives His law in their innermost being and writes it on their heart. They will fulfill His will with full consent and completely. Then He will be their God and they will be His people. The relationship is made right by the faithfulness of God, a relationship based on the blood of the new covenant (2 Corinthians 3:1-18; Hebrews 8:1-13).
They will no longer need to exhort one another to be faithful to the LORD (Jeremiah 31:34). The prophets are no longer needed. Teaching in the law is also no longer necessary, for they all have knowledge of the LORD and His will. Knowing the Lord Jesus is the starting point for getting to know Him better, to “know Him and the power of His resurrection” (Philippians 3:10). We may pray that we be given “a spirit of wisdom and of revelation in the knowledge of Him” (Ephesians 1:17).
In their relationship to the LORD, what had hindered that relationship was removed: their iniquities and their sins. This is also a cause for us to surrender ourselves completely to the will of God and live for Him. If we love Him, we will live for Him and keep His commandments and His word (John 14:21; 23).
Ezekiel 3:25
A New Covenant
Jeremiah 31:31-40 are about the new covenant: 1. The time of the covenant (Jeremiah 31:31) – “days are coming” 2. The Maker of the covenant (Jeremiah 31:31) – “the LORD” 3. The name of the covenant (Jeremiah 31:31) – “new covenant” 4. The parties of the covenant (Jeremiah 31:31) – “the LORD”, “the house of Israel” and “the house of Judah” 5. A different covenant (Jeremiah 31:32) – “not like the covenant” of old, the first covenant, based on merit and works 6. The place of the covenant (Jeremiah 31:33-34) – “within them and on their heart” 7. The immutability of the covenant (Jeremiah 31:35-37) – as immutable as the fixed cycle of nature 8. The tangible aspects of the covenant (Jeremiah 31:38-40) – Jerusalem rebuilt in holiness and permanence 9. The surety of the covenant – “says the LORD” (nine times).
This section does represent a highlight in Jeremiah’s teaching. It begins with the attention-grabbing word “behold” (Jeremiah 31:31). The words “days are coming” Jeremiah has used before. They place the prophecy in Messianic times, in the day of the LORD, the period to which the history of the people end up (cf. Jeremiah 31:27).
In the days to come, the LORD will make a new covenant with the two houses of Israel. The parties of the covenant are the LORD, the house of Israel and the house of Judah. We see here that the covenant recalls the tearing of the people into two kingdoms, but we also see that it includes both parts of the people. The entire covenant is for the whole people. Therefore, the new covenant, like the old covenant, will be made with God’s chosen earthly people. It cannot be made with the church, simply because there is no former (old) covenant made with the church. Nor can it be made because the church did not exist at all in the Old Testament.
At the same time, this new covenant is a quite different covenant. It is not like the old covenant that He made with their fathers at Sinai, after He delivered them from Egypt (Jeremiah 31:32). Attached to that old covenant are also conditions to which the people committed themselves. They are, as it were, marriage conditions, for the LORD has married them and shown them His love. However, the people have broken their promises of faithfulness and thus the promised blessing was forfeited.
The new covenant is of a quite different character (Jeremiah 31:33). It is not better because the old one is bad, but because it is based on better promises. The old covenant depends on man’s obedience. The new covenant is a one-sided covenant with only conditions or promises on God’s side. In addition, He can fulfill His conditions by virtue of the blood of His Son, through which sins committed under the old covenant can be forgiven (Matthew 26:27-28; Luke 22:20; Hebrews 8:12). The Lord Jesus is the Mediator of the new covenant. He has secured the blessings of the new covenant through His death (Hebrews 9:15).
He will also enable them to fulfill what He asks of them, for He gives His law in their innermost being and writes it on their heart. They will fulfill His will with full consent and completely. Then He will be their God and they will be His people. The relationship is made right by the faithfulness of God, a relationship based on the blood of the new covenant (2 Corinthians 3:1-18; Hebrews 8:1-13).
They will no longer need to exhort one another to be faithful to the LORD (Jeremiah 31:34). The prophets are no longer needed. Teaching in the law is also no longer necessary, for they all have knowledge of the LORD and His will. Knowing the Lord Jesus is the starting point for getting to know Him better, to “know Him and the power of His resurrection” (Philippians 3:10). We may pray that we be given “a spirit of wisdom and of revelation in the knowledge of Him” (Ephesians 1:17).
In their relationship to the LORD, what had hindered that relationship was removed: their iniquities and their sins. This is also a cause for us to surrender ourselves completely to the will of God and live for Him. If we love Him, we will live for Him and keep His commandments and His word (John 14:21; 23).
Ezekiel 3:26
Israel Remains Forever
The LORD confirms all the previous promises with the strongest pledges. He points to the fixed order in the creation of sun, moon and stars, to which no power can change anything (Jeremiah 31:35). He also stands behind the roaring of the waves of the sea which also no man can tame. His Name is “LORD of hosts”.
Just as the ordinances He instituted for His creative work will never depart from before Him, so the posterity of Israel will never cease to be a people before Him (Jeremiah 31:36). He adds, “forever” which is literally “all the days”. Every day He will be there for His people, just as He cares for His creation every day. He had to hide His face from them for some time, but that time is gone forever.
To establish even more strongly His covenant with His people, He points to the immensity of heaven above and the impossibility to search out the foundations of the earth below (Jeremiah 31:37). It is reminiscent of Paul’s praise of God’s actions in restoring Israel (Romans 11:33-36). All that the people have done has not been able to change His mind regarding His purpose to bless them. The way in which He has acted in this regard is eternally worthy of our worship. His righteousness and mercy have been fully vindicated by what Christ has done. To Him be the glory forever!
In the days to come, Jerusalem will be rebuilt (Jeremiah 31:38). She will then be before the LORD. The circumference of the city will be measured (Jeremiah 31:39), reminiscent of the measuring of the new Jerusalem (Revelation 21:15). Measuring means establishing ownership. There will also be an area with remembrance of the judgments (Jeremiah 31:40). That area will be set apart for the LORD. Everything outside of it will be kept by Him. Never again will any of it be torn away or broken down. When He rules, there will be complete peace and security.
Ezekiel 3:27
Israel Remains Forever
The LORD confirms all the previous promises with the strongest pledges. He points to the fixed order in the creation of sun, moon and stars, to which no power can change anything (Jeremiah 31:35). He also stands behind the roaring of the waves of the sea which also no man can tame. His Name is “LORD of hosts”.
Just as the ordinances He instituted for His creative work will never depart from before Him, so the posterity of Israel will never cease to be a people before Him (Jeremiah 31:36). He adds, “forever” which is literally “all the days”. Every day He will be there for His people, just as He cares for His creation every day. He had to hide His face from them for some time, but that time is gone forever.
To establish even more strongly His covenant with His people, He points to the immensity of heaven above and the impossibility to search out the foundations of the earth below (Jeremiah 31:37). It is reminiscent of Paul’s praise of God’s actions in restoring Israel (Romans 11:33-36). All that the people have done has not been able to change His mind regarding His purpose to bless them. The way in which He has acted in this regard is eternally worthy of our worship. His righteousness and mercy have been fully vindicated by what Christ has done. To Him be the glory forever!
In the days to come, Jerusalem will be rebuilt (Jeremiah 31:38). She will then be before the LORD. The circumference of the city will be measured (Jeremiah 31:39), reminiscent of the measuring of the new Jerusalem (Revelation 21:15). Measuring means establishing ownership. There will also be an area with remembrance of the judgments (Jeremiah 31:40). That area will be set apart for the LORD. Everything outside of it will be kept by Him. Never again will any of it be torn away or broken down. When He rules, there will be complete peace and security.