By J.C. Gibson (England)

In BC 590 Jerusalem, "the city of the great King", Ps.48.2, the place where God chose to place His name on earth, Deut.14.23, was cruelly besieged for 18 months by the Babylonian King Nebuchadnezzar, 2 Kgs.25.1-4; Jer.32.1,2. This final siege was so severe that people killed and ate their own children, Deut.28.53-57; Jer.19.9; Lam.2.20; 4.10.

Jeremiah, God’s faithful prophet, hated and falsely accused of treachery had been imprisoned, Jer.32.2-5; 33.1; 37.11-15. Feeling the full brunt of his people’s resentment, seeing his beloved city surrounded by enemies, and knowing the certainty of its defeat, Jer.33.4,5, Jeremiah saw beyond the present darkness to a glorious and certain future for His nation – a nation which, though severely disciplined by God for breaking the Law of Moses, Jer.32.23-35, could not perish, Jer.30.11; 31.35-37.

The revelations given to Jeremiah during his imprisonment were tremendous in their proportions, far "beyond the grasp of human knowledge" 1Jer.33.3. Though Judah was at that time comparable to a sick wounded man, bereft of all lovers, Jer.30.12-15, God promised to
heal them and "reveal unto them abundance of peace and truth" Jer.30.17; 33.6.

Lands, fields, vineyards and homes would again be owned, bought and sold in Judah, Jer.32.15,43,44, and wild beasts removed from the land, Ezek.34.25, 28.

Jerusalem, besieged and broken, would be rebuilt, expanded and permanently inhabited, Jer.30.18; 31.4,38-40; Ezek.36.33-36.

The nation would be multiplied, Jer.30.19; Ezek.36.37,38, exalted, Jer.33.9, and prosperous, Jer.31.5,12,14,24,25,27; 33.12,13; Ezek.34.26,27; 36.29,30.

In their dark hour Jeremiah encouraged his people with the words, "fear thou not … I am with thee, saith the Lord, to save thee" Jer.30.10,11. Confident that they would return to their beloved homeland, Jeremiah exhorted Judah, when deported, to set up markers along the way by which they could return. Jer.31.21. And in an amazing practical act of faith that Judah would surely return Jeremiah bought real estate on the battlefield, Jer.32.6-15. These wonderful promises not only anticipated restoration for Judah’s exiles after seventy years of captivity in Babylon, but beyond that to a re-gathering of the nation to their land in the millennial kingdom, Jer.30.3,10,18; 31.8-11,16,17,21,23; 32.37,41,44; 33.7,11,26; Ezek.36.24.

This final restoration will include deliverance for the nation, not just from Babylon’s yoke, but from all Gentile oppressors, Jer.30.4-9,16,20,23,24, allowing God’s people to rest quietly and securely in their land, Jer.30.10; 32.37; 33.16. It will be linked to national repentance, Jer.31.9,18,19; Ezek.36,31,32, which will in turn be linked to a new heart, Jer.32.39,40, "the foundation of all her blessings."
God’s Word will be written on their hearts, the Holy Spirit received, Isa.59.21; Jer.31.33; Ezek.36.26,27, sins forgiven, Jer.31.34; 33.8; Ezek.36.25, and God known by all, Jer.31.34.

1 Feinberg, C.L. " The Expositor's Bible Commentry. Jeremiah." Winona Lake. BMH Books, 1996; 6:588


2 Pentecost, J.D. "Things to Come." Grand Rapids, Michigan: Academie Books, 1964, p116.

Spiritually restored to Jehovah, Jer.30.22; 31.1,31-34; 32.38-42; 33.8; Ezek.36.28, the city of Jerusalem will be known as Jehovah Tsidkenu – "the LORD our righteousness" Jer.33.16, the land of Judah "O habitation of justice, and mountain of holiness" Jer.31.23; even "the valley of the son of Hinnom", where they had sacrificed their children to Moloch, "holy unto the Lord" Jer.7.31; 31,40; 32.35. True to God’s irrevocable covenant with David – as sure as creation itself,

2 Sam.7.1-17; 2 Chr.13.5; Isa.55.3; Jer.33.17-26 – a Davidic Priest-King, "a Branch of righteousness" and "a plant of renown" will sit on the throne executing righteous judgment, Jer.30.9,21; 33.15; Ezek.34.29. Israel and Judah, united once more, will serve together, Jer.30.9. The nation will rejoice, praise, worship, and sacrifice in a rebuilt temple, Jer.30.19; 31.4,7,12,13; 33.10,11,17-26; Ezek.40.5-42.20, its priesthood satisfied, Jer.31.14. Although the Levitical priesthood was superseded by Christ's Melchisedec priesthood, His atoning death rendering the entire sacrificial system obsolete, it has not been completely annulled. Animal sacrifices will again be offered during the millennium kingdom, then to commemorate Christ’s perfect sacrifice in the past, Heb.10.12. God will rejoice over His people, plant them with His whole heart and soul, and bring upon them the good things He had promised, Jer.32.41,42.

All of these future blessings for Israel – physical and spiritual – are bound up in the New Covenant, Jer.31.31-34, which will come into full effect when the Redeemer comes to Zion, turning away ungodliness from Jacob, Isa.59.20,21; Rom.11.26,27. Ezekiel’s apocalyptic vision of dry bones, representing the whole house of Israel, visually illustrated this forthcoming restoration of a united Israel under the New Covenant, Ezek.37.1-14. With its promise of a new heart the New Covenant explains how Israel can be successfully restored to the promised land, remaining true to the Lord. As an everlasting covenant it cannot be broken, Jer.32.40. As a New Covenant, it made the first old and found fault with it, Heb.8.6-13. That Old Covenant, a "ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away" 2 Cor.3.7. How much more, therefore, shall "the ministration of the Spirit [through the New Covenant] be rather glorious" 2 Cor.3.8? Whereas the first covenant was dedicated with the blood of calves and goats, Heb.9.18-20, this New Covenant is sealed in the precious blood of Christ, 1 Cor.11.25. Although this New Covenant was promised to Israel by God "as the instrument that would govern the nation’s spiritual and political life during the future messianic kingdom, by God’s grace the Church has become a participant in some aspects of this covenant following its ratification on the cross, although the full realisation of the covenant remains future." 3 The church does not displace Israel from its future promised blessings. Nor is the church excluded from them. Rather, all "believers in Christ are by virtue of this covenant grafted into the stock of Abraham, Rom.11.16-24." 4 Christians experience regeneration, Titus.3.5, remission of sins, Eph.1.7; 4.32; Col.1.14, and receive the Holy Spirit, 1 Cor.6.19. And because the Church will co-reign with Christ during the millennial kingdom it will enjoy many of the physical benefits of the New Covenant.

3. Couch, M. "Dictionary of PREMILLENNIAL THEOLOGY." Grand Rapids, Michigan: Fregel Publications, 1996, p.278

4. Feinberg, C.L. " The Expositor's Bible Commentary, Jeremiah. " Winona Lake: BMH Books, 1996, 6: 575

We come to AD 33 – the Last Supper, which was a pivotal meeting, exuding a sense of finality: "the hour was come" Lk.22.14. In "a large upper room furnished and prepared" Mk.14.15, in Jerusalem, the city of Christ’s suffering and future glory, light and darkness sat side by side. The omniscient Christ predicted Judas’ treachery two days before the Passover, Matt.26.1,2, and here again at the Last Supper, Matt.26.21; Lk.22.21. With the sensitivity and authority of the future Judge, Christ exposed Judas, balancing perfectly God’s sovereign purpose with man’s responsibility: "the Son of Man goeth as it is written of Him: but woe unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born" Matt.26.24; Lk.22.22. Having already covenanted with Israel’s leaders to deliver Christ over for thirty pieces of silver, Matt.26.15, – the price of a gored slave in Israel, Ex.21.32, – Judas had with determination kept seeking "opportunity to betray Him unto them in the absence of the multitude" Lk.22.6. The disciples, while bickering about "which of them should be accounted the greatest" Lk.22.24, to their credit doubted each other capable of betraying Christ, Jn.13.22, but suspected themselves: "Lord, is it I" Matt.26.22. Judas’ "is it I" was probably but a whispered query to ensure he had not been detected, Matt.26.25. To boastful disciples the Lord Jesus defined true greatness as "he that serveth" Lk.22.27, and practically exemplified it by washing His disciple's feet, Jn.13.3-17.

Different arms of God’s programme for the ages converged. The Last Supper was both Jewish and Christian.

It was Jewish as in obedience to Mosaic Law, and according to Christ’s deep desire, they commemorated the Passover before He suffered, Lk.22.15. His disciples, who had faithfully continued with Him in His temptations, were assured positions of administrative authority during Christ’s millennial rule, Matt.26.29; Mk.14.25; Lk.22.28-30. His words, "I will not any more eat thereof (the Passover), until it be fulfilled in the kingdom of God" Lk.22.16, hinted that during His reign the sacrificial system will be reactivated, Ezek.45.21.

The Last Supper was also Christian: Christ unfolded seminal Christian truths to His apostles as foundation members of the Church. He instituted the Lord’s Supper as a memorial feast for His saints to keep the memory of Him fresh in their hearts till He returns. And although these symbols spoke of His great suffering; for them He gave thanks Matt.26.27. The bread represents His body, given on our account, Lk.22.19; 1 Cor.11.24. The cup symbolises His precious blood, "shed for many, for the remission of sins" Matt.26.28, and through which the New Covenant – significant for both Jews and Christian believers – has been ratified. As a public testimony to Christ’s death, the Lord’s Supper became an integral component of local church practice, being kept every Lord’s Day – the day of His resurrection, Act.2.42; 20.7; 1 Cor.11.17-34. The Passover Feast was kept without leaven (a Biblical symbol of wickedness); so purity must govern the Lord’s Supper. The church at Corinth was rebuked for divisive behaviour at the Lord’s Supper. A common meal that they shared at the same time degenerated into a deplorable display of carnality: the wealthy gorged themselves and drank excessively while the poor went hungry, 1 Cor.11.20-22. And due to un-judged sin God moved in judgment through illness and even death, 1 Cor.11.27-32. Their coming together was "not for the better, but for the worse" 1 Cor.11.17. God help us to judge all personal sin, endeavour "to keep the unity of the Spirit in the bond of peace" Eph.4.3, and to come together with hearts full of Christ, to remember Him, till He come. Neither let us lose sight of the expansive nature of the Lord’s Supper and its massive implications for a certain future restoration of Israel under the New Covenant.

all your talk is not coherent. it look like u are typing a table of content. and is therefor meaningless

OriginalKogiboy:
all your talk is not coherent. it look like u are typing a table of content. and is therefor meaningless

OK I will try and adjust it.