Transformed by God

New Covenant Life And Ministry

John Stott

• Publisher: IVP
• Year: 2014
• ISBN:
  9781844748976
• Topic: Teologia e religione
• Subtopic: Cristianesimo

1. THE NEW COVENANT IN JEREMIAH

Jeremiah’s promise of ‘a new covenant’ can be found in his ‘Book of Comfort’ (30 – 31). This is a collection of oracles, mostly poetical in form, offering hope to Israel and Judah in the seventh and sixth centuries BC.4 In earlier chapters the theme of judgment pre­dominates, but there are also important anticipations of the hopeful messages found in chapters 30 – 31. Similar promises are reiterated and expanded in later chapters, in the prose section that follows (32 – 33), and even in Jeremiah’s oracles against the nations (46 – 51). So the broader context fills out the meaning of the specific set of promises in the prophecy of the New Covenant in 31:31–34.

Jeremiah’s calling

Jeremiah testifies that the Lord appointed him to be ‘a prophet to the nations’ (1:5). This surprising designation is reinforced by a divine promise, ‘I have set you this day over nations and over kingdoms’ (1:10). Here the prophet is given a twofold task. Negatively, through the proclamation of the words God puts in his mouth (1:9), he is ‘to pluck up and to break down, to destroy and to overthrow’. Although his call is to the nations, his first commission (1:11–19) is directed towards Jerusalem. In effect, he will ‘dismantle and destroy all that constitutes the Jerusalem establishment’.5 As his prophetic ministry unfolds, it becomes clear that this takes place through the Babylonian invasion in the sixth century BC and its aftermath. Positively, however, Jeremiah is used ‘to build and to plant’: to restore the devastated people of God and to open the way for survivors from the nations to share their blessings (3:16–17; 12:14–17; 16:19–21). Judah is merely one of the nations (cf. 9:26), yet her promised redemption affords hope to the whole world.

The divine work of plucking up and tearing down is mentioned together with that of building and planting several times in the book of Jeremiah (12:14–17; 18:7–9; 24:6; 31:28, 40; 42:10; 45:4). God’s commissioning of the prophet in 1:10 relates to the great things God will accomplish through the faithful proclamation of his words. Attached to this commission is the promise of God ‘I am watching over my word to perform it’ (1:12). So,

Jeremiah’s vocation is not simply to talk about, describe, report, or anticipate destruction and restoration but to enact all that by his utterance. Prophetic utterance is presented here as performative: the prophetic utterance performs what it says.6

The broken covenant

The first main section of the book records many indictments of the nation’s rebellion against God (2 – 25). From the start, Judah’s culpability is shown to be greater than Israel’s (2:1 – 6:30). Even when the northern kingdom was ‘sent away’ because of all her ‘adulteries’ in the eighth century BC, the southern kingdom of Judah did not return to the Lord with all her heart, but only ‘in pretence’ (3:6–10).

Judgment for rebellion

As the prophet proceeds to unveil Judah’s idolatry, he predicts the destruction of the Jerusalem temple (7:1 – 10:25). He continues to dismantle Judah’s ‘symbolic universe’ by insisting that their covenant status cannot save them from the judgment of exile (11:1 – 17:27).7 Judah has forfeited her privileged ‘insider’ status and must face the fate once reserved for the nations (18:1 – 20:18). The failure of the Davidic kings to lead the people in God’s way means that judgment must fall here too (21:1 – 24:10). ‘Nothing can save Judah: neither temple, covenant, its status as an elect people, nor Davidic king.’8

Jeremiah’s rhetoric of judgment ‘is a vehicle by which the fierce sovereignty of YHWH, in the face of challenge, is vigorously reasserted over a recalcitrant covenant partner’.9 In the prophet’s eyes, their idolatry was the ultimate betrayal of the relationship God had established with them. This is often portrayed in terms of spiritual adultery. However, Israel’s unfaithfulness to God also found expression in injustice (5:1–6, 26–31), greed (6:13–15), hypocritical worship (7:1–26), deceit and oppression (9:2–16), and failing to honour the sabbath (17:19–27). Jeremiah condemns prophets, priests and kings for encouraging such resistance to God and his will (2:8; 5:12–13, 30–31; 6:13–15; 22:1–30; 23:9–40).

Uncircumcised hearts

The word ‘covenant’ occurs some twenty-three times in this book, mostly with reference to the covenant made by God with his people at Sinai, when he brought them out of Egypt (11:4). The Hebrew term bĕrît means ‘imposition’, ‘liability’ or ‘obligation’.10 In the book of Jeremiah there are many allusions to the exodus experience, to the law and commandments of God, and to the consequences of obedience or disobedience. Loyalty to God and sincere acceptance of the obligations of his covenant belong together in the teaching of this prophet.

The broken covenant is the central theme in 11:1–17, where the curses outlined in Deuteronomy 27 – 30 are shown to be already in operation. This prose section introduces a collection of oracles (11:1 – 17:25) developing the argument. The foundational promise of the Sinai covenant was that if they listened to God’s voice and did what he commanded, he would be with them to bless them as his own special people (Exod. 19:5–6). However, echoing once more the language of Deuteronomy, the prophet claims that they ‘did not obey or incline their ear, but everyone walked in the stubbornness of his evil heart’ (11:8; cf. 17:9–10).

As a nation, therefore, they needed to be circumcised to the Lord in their hearts (4:1–4; cf. 9:25–26; Deut. 10:16). This teaching indicates that ‘the physical rite of circumcision could never realize the purpose of the covenant if the heart remained foreign to it’.11 Whatever was hindering their receptivity to the word of God needed to be removed. But, as Moses predicted, only God could accomplish this, when he restored his people after the punishment of exile (Deut. 30:6).

As elsewhere in Scripture, the heart is ‘the primary locus of divine evaluation of a people’s spiritual state’.12 The heart refers to the totality of one’s inner life, including the intellect, the will and the emotions. Jeremiah indicates that the stubbornness of the human heart is the fundamental cause of every form of idolatry and disobedience to God’s commands (7:24; 17:1–2, 5, 9–10). In line with the warning of Deuteronomy 28, the prophet goes on to proclaim that the Lord will deliberately abandon Judah and Jerusalem to a disaster from which they cannot escape (11:11–13; cf. 13:1–27). So irrevocable is this punishment that Jeremiah is told not to pray for his people any more (11:14; cf. 7:16; 14:11–12; 15:1–2).

Messages of hope

Mercy

Although the overwhelming emphasis is on judgment in the early chapters of this book, there are intimations of hope. For example, Jeremiah is told to call the former northern kingdom of Israel, deported by the Assyrians in 721 BC, to return to the Lord. God graciously promises them

I will not look on you in anger,
for I am merciful.

(3:12)13

But Israel is required to acknowledge her guilt and rebellion, expressed in scattering her ‘favours’ on foreign gods and not obeying the voice of God (3:13). Obedience was clearly a fundamental requirement for the covenant people (7:22–26; Exod. 19:5; Deut. 28:1–2).14

The challenge to repent is repeated with the assurance

for I am your master;
I will take you, one from a city and two from a family,

and I will bring you to Zion.

(3:14)

A process of election within Israel is signalled here, as in the remnant theology of 23:3; 31:7. Bringing them to Zion suggests that representatives of the various tribes would be reunited at a single sanctuary once more. This reunion is made explicit in 3:18, at the climax of a passage anticipating the promises of the New Covenant.15

Later, in his letter to the Judean exiles in Babylon, Jeremiah indicates God’s intention to visit them and fulfil his promise to bring them back to their land (29:10–14). His mercy is expressed in terms of ‘plans for wholeness and not for evil, to give you a future and a hope’ (v. 11). Since the broken covenant is linked with worshipping and serving other gods (22:9), the Lord’s saving initiative will enable his restored people to call upon him and pray to him again, with the assurance that he will hear them (29:12).

The book culminates with a series of judgments against the nations (46 – 52), climaxing with a prediction of the utter destruction of Babylon. In this context, the hope of restoration is once more articulated (50:4–5, 19–20, 28; 51:36–37, 45–46).16 In that time,

the people of Israel and the people of Judah shall come together, weeping as they come, and they shall seek the LORD their God. They shall ask the way to Zion, with faces turned towards it, saying, ‘Come, let us join ourselves to the LORD in an everlasting covenant that will never be forgotten.’ (50:4–5; cf. 31:8–9)

Moreover, God promises that in those days and at that time, ‘iniquity shall be sought in Israel, and there shall be none, and sin in Judah, and none shall be found, for I will pardon those whom I leave as a remnant’ (50:20; cf. 31:7).

Knowledge and understanding

The comprehensiveness of this restoration is indicated by God’s promise to give his people shepherds after his own heart, who will feed them ‘with knowledge and understanding’ (3:15). This is related to the problem of unfaithful rulers, who have led the people astray (23:1–4; cf. Ezek. 34:1–22). In this connection, a specific promise is given about God delivering his people through the righteous offspring of David, the king he would raise up to ‘execute justice and righteousness in the land’ (23:5–6; 30:9; 33:14–17; cf. Isa. 11:1–9; Ezek. 34:23–24; 37:24–25).

Such knowledge and understanding would bring God’s faithless children to acknowledge that they no longer needed the ark of the covenant (3:16). The ark represented God’s ruling presence amongst his people (Lev. 16:2, 13; 2 Kgs 19:15; Ps. 80:1), and it contained the deeds of the covenant established through Moses. But the time would come when this symbolism would give way to the reality to which it pointed. Jerusalem itself would be called ‘the throne of the Lord’, and all nations would gather to it, ‘to the presence of the LORD in Jerusalem’ (3:17; cf. Ezek. 37:26–28; 48:35; Isa. 2:2–3). This transformation of worship, involving people from every nation, would take place because the nations would no more ‘stubbornly follow their own evil heart’.

A new heart

Israel was like the nations in having a ‘heart’ problem, which could be cured only by divine action (4:4; 9:25–26; 11:8; 18:12). A process of election and transformation would begin within Israel and extend to the nations. God’s intention to ‘plant’ the returning exiles in the land he gave to their forefathers and ‘not uproot them’ is associated with the promise to ‘give them a heart to know that I am the LORD’ (24:6–7). A changed ‘heart’ would result in the re-establishment of the covenant relationship on a permanent basis: ‘they shall be my people and I will be their God, for they shall return to me with their whole heart’ (24:7). This promise is central to the New Covenant oracle in 31:33.

The same promise is restated in 32:38–41, where God undertakes to give them ‘one heart and one way, that they may fear me for ever, for their own good and the good of their children after them’. Here God also undertakes to make with them ‘an everlasting covenant, that I will not turn away from doing good to them’.17 For their part, the assurance is given that ‘I will put the fear of me in their hearts, that they may not turn from me’, and the extraordinary claim is made that ‘I will rejoice in doing them good, and I will plant them in this land in faithfulness, with all my heart and all my soul.’ God’s faithfulness and love are expressed here in a commitment of heart and soul to the relationship he has established with his people (cf. 31:20). His gracious initiative will make possible a change of their attitude and commitment.

Nations blessed

Despite Jeremiah’s focus on God’s special choice and purpose for Israel, there are remarkable hints of his intention to bless the nations together with Israel. So in 12:14–17 there is a warning of destruction given to nations who ‘touch the heritage that I have given my people Israel to inherit’. Yet there is also the promise of compassion and hope for these nations: ‘if they will diligently learn the ways of my people, to swear by my name, “As the LORD lives,” even as they taught my people to swear by Baal, then they shall be built up in the midst of my people’ (cf. 3:16–17).

Again in 16:19–21, following a promise of Israel’s restoration (16:14–15), there is a prediction that the nations will come from the ends of the earth to Israel’s God, confessing the lie of idolatry and the power and might of the Lord. With such predictions, we may hear an echo of the foundational promise to Abram to make his offspring a blessing to the nations: ‘I will bless those who bless you, and him who dishonours you I will curse, and in you all the families of the earth shall be blessed’ (Gen. 12:3; cf. Gen. 18:18; 22:18; 26:4–5; Jer. 4:1–2).

The Book of Comfort

Jeremiah 30 – 31 gathers together and repeats various messages of hope found in the preceding chapters. The prophet is summoned by God to ‘write in a book all the words that I have spoken to you’ (30:2).18 God is about to restore the fortunes of his people, and bring Israel and Judah back to the land he gave them, to take possession of it (30:3–4). Following this brief introduction, a series of oracles give a fuller picture of what will happen when God acts. Restoration is the main theme, and this involves the re-establishment of God’s people, the rebuilding of Jerusalem, and the inauguration of a new covenant.

Comprehensive restoration

A time of great distress is coming for Jacob, ‘yet he shall be saved out of it’ (30:7). God will release his people from captivity ‘and foreigners shall no more make a servant of him’ (30:8). The positive outcome will be their willingness to ‘serve the LORD their God and David their king’, whom God will raise up for them (30:9). Some transformation of heart is implied by this willingness to serve. The Davidic king will be the agent of God’s perfect rule (cf. 23:5–6; 33:14–17; cf. Isa. 11:1–9; Ezek. 34:23–24; 37:24–25).

In the time of judgment that is coming upon the nations, the Lord will not make ‘a full end’ of Israel, but will discipline his people ‘in just measure’ (30:11; cf. 4:27; 5:10, 18; 46:28). The punishment of Israel will be great, because her guilt is great and her sins are flagrant (30:12–15), but God will devour her enemies and restore his people to full health (30:16–17). Restoration is portrayed in material and spiritual terms: dwellings and cities will be rebuilt, and

out of them shall come songs of thanksgiving,
and the voices of those who celebrate.

(30:18–19)

Covenantal restoration

The covenantal dimensions of this restoration are clearly set forth in 30:19–21. God will multiply his people and make them honoured. He will re-establish their community by punishing their oppressors and enabling a ruler to come from their midst to lead the nation in the ways of God. The Lor...