God has chosen to covenant with us, to forgive us, and not hold our sins and trespasses against us. He has changed His attitude towards us.
Jeremiah’s prophecy of a new covenant is a powerful text to proclaim the “good news” that will be fulfilled and embodied in Jesus Christ. The Christological typology found here prophecy can be proven in two ways. First, the truth that God’s Law would be written “on the hearts” of all people (verse 33) is confirmed in Jesus’ teaching of the same in the Sermon on the Mount in Matthew 5:48. Secondly, Jesus Himself is the embodiment of God’s perfect love by His suffering, death, and resurrection so the world would be reconciled to God. Our text clearly divides the Law and Gospel when God gives us the assurance that: “I will put My Law within them, and I will write it on their hearts; and I will be their God, and they shall be My people” (verse 33).
Jeremiah 30–31 forms a textual unit sometimes called “The Book of Comfort.” The principle theological confession of our text about God’s new days is that there will be a new covenant between God and the people (31:31). Throughout the Old Testament, covenants are used frequently to help us understand the relationship between the Creator and His creation. Covenants in the Bible are not like contracts in the modern sense, in that they are not agreements negotiated between two parties and entered into willfully. God’s covenants are much more one-sided. One party (God) is the only one capable of keeping the covenant and the other (God’s people) are consistently inept, and, therefore, the terms by which the two parties will relate is unilaterally one sided. So, when we get to a covenant in the Bible it does not require the inept party’s consent or willingness, and there is no room for negotiation. It is very monergistic. As a result, there is major room for grace in the midst of law.
This means God Himself provides for this new covenant in our text, even while Israel expectedly broke the old one, as the Lord points out in verse 32. God was under no obligation to supply a new covenant. He could have left us where we were. Certainly, no one could have truly blamed Him if He did. But that is precisely the nature of God’s grace. He does not give us as we deserve, and He does not retaliate against us. He has chosen to covenant with us, to forgive us, and not hold our sins and trespasses against us. He has changed His attitude towards us. We see this clearest in Christ who teaches us in the Sermon on the Mount:
“I say to you, do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you” (Matthew 5:39-42).
But that is precisely the nature of God’s grace. He does not give us as we deserve, and He does not retaliate against us.
God makes the new covenant. By doing so He “turns the other cheek,” He goes the “extra mile,” He gives us the “second coat” (Luke 15:22), He does not “refuse” us His grace, and He makes the second covenant by His bloody passion and glorious resurrection. What else does it mean that He “turned the other cheek” than what Isaiah 50:6 says? What does the “extra mile” mean but walking the way to Calvary? What is that righteousness we are “clothed” with in Baptism (Galatians 3:27) except what the Lord has in Psalm 93:1? Every word (Law) spoken by Christ in the Sermon on the Mount is fulfilled by Christ (Gospel) for us on the Mount of Calvary. When He fulfilled that word, He was making the new covenant Jeremiah promises and delivers by Word and Sacrament (Luke 22:20; 1 Corinthians 11:25).
Since we are working with the wisdom sayings of Christ in the Sermon on the Mount to make a connection to our Jeremiah reading, the “Proverbial Structure” will likely serve us best for this sermon:
“This sermon structure works with the prevalence of proverbs in contemporary discourse (like advertising slogans, sound bites, and well-known biblical sayings) and seeks to use that experience for the purpose of proclaiming the divine wisdom tradition. In this structure, the sermon develops a single proverb for the hearers by using it as a refrain throughout the sermon (in our case, Jesus’ brief teaching in Matthew 5:39-42). Often, this proverb arises out of the text itself (for example: Jesus tells His disciples, “I say to you, do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you.”). The sermon consists of offering the hearers various life situations in which these proverbs are reflected upon. In each case, the hearer needs wisdom to discern the application of the proverb and the sermon offers that contemplative wisdom which discerns how the proverb applies. At one point in the sermon, the proverb is related to the proclamation of the Gospel in Christ. By moving from biblical stories to contemporary situations and punctuating each situation with a statement of and reflection upon the proverb, the preacher forms hearers who enter the world remembering the proverb and seeing situations wherein it guides their daily life with godly wisdom.”[1]
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Additional Resources:
Craft of Preaching-Check out out 1517’s resources on Jeremiah 31:31-34.
Concordia Theology-Various helps from Concordia Seminary in St. Louis, MO to assist you in preaching Jeremiah 31:31-34.
Text Week-A treasury of resources from various traditions to help you preach Jeremiah 31:31-34.
Lectionary Kick-Start-Check out this fantastic podcast from Craft of Preaching authors Peter Nafzger and David Schmitt as they dig into the texts for this Sunday!
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[1] https://concordiatheology.org/sermon-structs/dynamic/proverbial/
