Jeremiah 31: 31 34 Post Exile Covenant

Target year level: Year Eight

Scripture text

Introduction

The text Jeremiah 31:31-34 is in that section of the book of the prophet Jeremiah titled in some bibles Prophecies of Happiness (Jer 26-33). The more immediate context is thePromises of Restoration (Jer 30-33).

For further information see the New American Bible, Revised Edition (NABRE) Introduction to Jeremiah.

World behind the text

Jeremiah’s prophetic mission dates from thirteenth year of King Josiah (c. 627 BCE) and finished in the eleventh year of King Zedekiah (586 BCE), when many Jewish people were taken as captives to exile in Babylon (modern day Iraq). During the time of Jeremiah’s mission as a prophet, there were political and religious events that impacted significantly on the Jewish people. Josiah undertook important religious reforms. Babylon destroyed Assyria and Egypt briefly imposed vassal status on Judah. Babylon defeated Egypt and made Judah a Babylonian vassal state (605 BCE), Judah attempted to revolt against Babylon but was quickly defeated and subjugated once more by the Babylonians (597 BCE). A second revolt against the Babylonians by the people of Judah ended in disaster. Babylon then destroyed Jerusalem and its Temple and took the Jewish King and many of the leading Jewish citizens into exile in Babylon in 586 BCE. This ended Judah’s existence as an independent kingdom and brought about the Babylonian exile (586-538 BCE).

World of the text

The tone of Jeremiah 31:31-34is eschatological, drawing on understandings of judgment, fulfilment and ‘end times’ common in the Eschatology of Judaism and other religions. The formulaic phrase ‘the days are surely coming’ (v. 31) used also in surrounding text (vv. 27, 38) is a strong signifier of this eschatological perspective. The promise of a ‘new’ covenant (v. 31) written ‘on their hearts’ (v. 33) finds an echo in Ezekiel 11:19 and in Deuteronomy 10:16 and Deuteronomy 30:6 ,11-14. The point is that this ‘new’ covenant goes beyond the Law and its associated religious practices and observances. This ‘new’ covenant involves a change of attitude, a change of heart, a true repentance and turning away from evil and sinful behaviour and a conversion or turning towards the good and towards virtuous ways of acting. The Jewish people must, in short, ‘Know the Lord’ (v. 34). Here we are close to emphases expressed in New Testament texts such as John 6:45 and 2 Corinthians 3:3 and in numerous Gospel texts that challenge an overly legalistic understanding of what fidelity to the covenant with God entails and press for true repentance and change of heart.

World in front of the text

Scripture scholars identify three major trajectories or overarching themes in the Old Testament. The Exodus trajectory has a social emphasis and is about liberation from slavery and oppression. The Covenant trajectory has a religious emphasis and centres on Israel’s fidelity to their covenant relationship with God. The Kingship trajectory has a political emphasis and is about sustaining the existence and identity of the People of Israel as a nation among other nations.

The word religion has as one of its derivations the Latin word religare = to bind together, to bind fast. We could say that when the bonds binding Israel to Yahweh, their God, began to loosen, slavery, oppression and political turmoil followed. This constant Old Testament theme is applicable in our contemporary, highly secularised, Western nations as well. When we stray from our core values and beliefs, various manifestations of oppression, injustice and political turmoil follow. In our pluralistic western societies, and in our social institutions, we need to re-discover what is true and good at the core of our national life. Only then can our nation and our social institutions flourish. Perhaps we too need a ‘new’ covenant.