Jeremiah

1839 Words4 Pages

Divine Hesed for an Eschatological Hope

God’s provision and guidance will lead Israel home (vv.1-3, 7-11), and the first future has been announced. After the safe return, Israel will receive a joyful and peaceful future (vv. 4-6, 12-14) or the second future. I call these two stages of future the double hope. The prophet tended to convince Israel and Judah of the constant hesed of YHWH, the God of the past, presence, and future. To be restored, Israel needs to have strong hope or the double hope. The list of God’s “I will” emphasizes the divine message of hope in the book of Consolation: “I will restore... I will bring them back... I will break the yolk... I will save... I will gather... I will lead... I will turn mourning into joy... I will make a new covenant... I will be their God.” In Jeremiah’s visions, the divine hesed will guarantee the first future, and the same hesed will also ensure a second future, a truly eschatological hope for Israel and Judah.
Depending on context and field, the “eschatological” notion carries different meanings. Within the context of this exegesis, I only concentrate its meaning in ancient Israel. Here, eschatology is a “momentous time during which YHWH will act decisively to create a time of weal for Israel.” However, only after the fall of Jerusalem (587 B.C.E.), eschatological tradition systematically emerges as a form which regards three traditions: patriarchal promise with Abraham (Gen 15:18-20), Davidic-Zion promise with David (2 Sam 7), and Sinai covenant with Israelites (Exod 20:22-23:33). Before the year 587 B.C.E. (pre-exilic prophets), eschatology is more negative eschatology because the prophetic messages often convey God’s cursing and judgment on Israelites for their unfaithfulness ...

... middle of paper ...

...g point. It is the promise of life when none is expected.” [Emphasis mine].
Therefore, we could call Jeremiah 31:1-14 an eschatological piece of hope. Connecting with Jeremiah 30-33, the theme of hope is so strangely new that Brueggemann calls this prophetic message a “theological leap” of hope beyond “Deuteronomic symmetry.” This hope does not depend on Israel’s repentance, but “Yahweh’s singular intention.”
These prophetic visions encourage the exiles actively engaging and enduring the long exile (587-538 BCE) until the end, and the eschatological transformation will surely come as YHWH promises “at that time.” Living in the divine hesed for the eschatological hope, Israel and Judah will have an opportunity to return ‘home’ and be reunited together with “the God of all families of Israel” in Zion, and both (reunited in one) possess God’s bountiful blessings.

Open Document