“Thus saith the LORD; A voice was heard in Ramoth, lamentation, and bitter weeping; Rachel weeping for her children refused to be comforted for her children, because they were not” (Jeremiah 31:15).

“The moral is that self-sacrifice ensures life, a paradox which is exemplified by Jewish history” (Soncino Jewish Commentary notes on Ezekiel 16:16).

Some of the richest promises for Israel’s restoration are recorded in Jeremiah 31. Here we are assured that the Lord’s blessings will come upon the descendants of all twelve sons of Jacob: “At the same time, saith the LORD, will I be the God of all the families of Israel, and they shall be my people … Yea, I have loved thee with an everlasting love: therefore with loving kindness have I drawn thee” (Jeremiah 31:1, 3).

All seems light and goodness as the promises in Jeremiah 31 continue, and then we are confronted with the uncontrollable crying of Rachel weeping. We become gripped with pathos.

While this text, quoted in Matthew 2:18, is linked to Herod’s slaughter of the innocents, it seems clear that “Rachel” has done much weeping both prior to this horrific crime by Herod and later during the Jewish diaspora.

RAMOTH

What is Ramoth? “Ramoth” means “an elevation.” This designation appears in many names throughout Israel. It might equate to our English use of “Heights” in geographic locations. Specifically, Ramoth Gilead has a rich history. This is the locale in which Rachel died in childbirth, bearing Benjamin. In Jeremiah 31, the prophet Jeremiah was reflecting on the political and military catastrophes which occurred in Ramoth in his own day. That tragedy occurred when Nebuchadnezzar captured the city of Jerusalem using Ramoth, about 5 miles north of Jerusalem, as his headquarters.

Ramoth then served as the staging area for Judah’s long march into captivity. The journey home for the victorious Babylonian army would doubtless be more than four months long.¹ The Babylonians would take the best of the captives deemed worthy of bringing home as booty. Hence, there was immediacy to the prophetic words for Jeremiah. Jeremiah himself was held at Ramoth, although the Babylonians showed the prophet deference and gave him a special pardon and protection (Jeremiah 40:1-3).

“Ramoth” was near the border between the tribes of Benjamin and Judah. “There is hope in thine end, saith the LORD, that thy children shall come again to their own border” (Jeremiah 31:16-17). Here was a clear promise that after the dreadful desolation there would be a return, per- haps not of the captives themselves, but of their children.

RACHEL WEEPING

There is another element in this prophetic image — Rachel weeping. Let us consider Rachel, whose name means “a ewe of the sheep.” Genesis 29:17 records that Rachel was both “beautiful” and “well-favored.” Jacob was smitten by her beauty. He worked fourteen years for Rachel’s hand, and then six more to secure his own flocks. Working for twenty years in total was the price for this beauty. This posed no problem for Jacob.

The divine arrangement is one man and one woman becoming one flesh (Genesis 2:24). That is what Jacob had planned, but Divine providence permitted Laban’s deception to provide for twelve sons of Israel — far more than what a healthy woman might be expected to bear in sons and daughters. The marriages of Jacob and Rachel and Leah seem not to have gone along smoothly. Leah, the less favored sister with weak eyes, was fertile, while the beautiful Rachel could not conceive. The Lord’s providence was in this as well. We need to develop faith in the Lord’s watch care over all our circumstances.

Let us turn to the account in Genesis 30; we always find the Bible paints humanity in vivid and true to life color. The narrative does not reveal a relaxed evening’s welcome a man hopes for when he returns to his tent and to his beautiful wife after a long hard day of tending the flocks. Rachel says to Jacob — “Give me children, or else I die” (Genesis 30:1). This is quite a conversation opener. Not surprisingly, Jacob replies in kind — the account reads, “Jacob’s anger was kindled against Rachel.” He asks, “Am I in God’s stead, who hath withheld from thee the fruit of the womb?” (Genesis 30:6). As the story continues, we find the irritated exchange leads to a poor decision.

Bilhah, the maiden serving Rachel, became a surrogate mother. Her name, “Bilhah” means “Timid,” an acceptable servant girl name. Marriage contracts from archeological digs at Nuzi, a little Southwest of modern Kirkuk in Iraq, specify that if the wife should prove childless she must provide her husband with a slave wife.² That is relevant to our considerations, because these contracts would be near to where Laban lived during that time.

The tribe of Dan came through Bilhah. Sadly, we find that Dan is so ill-favored that his very name is dropped from the 12 tribes listed in Revelation 7:5-8. Dan may picture the second death class.

Eventually, Rachel did indeed bear Joseph (Genesis 30:25-28), who became the most-favored of Jacob’s sons. So here we have an interesting lesson that ties in with our theme. What is done when driven by the human passions is least favored, and what is done by waiting upon divine providence is most-favored.

We can see that eleven of the twelve sons of Jacob were born outside the borders of the land promised to father Abraham. Jacob, his wives, his children, his house, and his flocks, fled Laban to go back to Isaac. As they traveled, they were intercepted by Laban who — remarkably — was warned by God in a dream to moderate his vengeance. After one final meeting between Laban and Jacob they parted in peace, but on less than friendly terms.

Unfortunately, Rachel precipitated a crisis and unwisely endangered her life by stealing some cult idols that may possibly have served as the equivalent of title-deeds to Laban’s property (Genesis 31:32). Again, from archeology, we learn that when a married daughter possesses these cult objects, her husband has a claim to her father’s property.³ When Laban frantically searched the caravan for the idols, Rachel showed herself to be her father’s daughter and lied to him. Laban’s search proved fruitless.

Jacob Meets Rachel

Jacob then returned to the land of promise, crossing into it after he wrestled all night with an angel. That trial established his relationship with God and the angel displaced Jacob’s hip to memorialize Jacob’s new walk of faith replacing his fleshly walk. At this juncture he also received the name “Israel” (Genesis 32:28), or “One who has power with God.” After a few years, Jacob’s name change to “Israel” was reconfirmed in Genesis 35:10, when Jacob returned to Bethel (the site where 21 years earlier he had the vision of angels ascending to and descending from heaven). It was on his travel from this site that we pick up the narrative in Genesis 35:16-20:

“They journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed … And … when she was in hard labour … the midwife said unto her, ‘Fear not; thou shalt have this son also.’ And it came to pass, as her soul was in departing … that she called his name Benoni: but his father called him Benjamin. And Rachel died, and was buried in the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave: that is the pillar of Rachel’s grave unto this day.”

“Benoni” means “son of my sorrow.” Jacob wisely amended the name to “Benjamin” which means “son of my right hand.” Names matter. They are a source of inspiration, and having a child bear a lifetime of this burden of grief is not something that a parent should do. Nevertheless, Benoni was the dying sentiment of Rachel.

Jacob marked the site of Rachel’s death in Ramoth near a great oak tree, which was known and respected by all. However, she was transported another 11 miles south to Ephrath (Bethlehem) for burial. This site was marked with a stone pillar.

Notice the sequence of events. Jacob had just received the blessing reconfirmed to him at Bethel. Then, while travelling from Bethel, his beloved Rachel began travailing in childbirth — and she died. This is not what one might expect right after receiving a blessing, but Rachel had a role to play. When trials come upon the flesh, the flesh cries out “Benoni” — the “son of my sorrow.” The Spirit says, “No, this is ‘Benjamin,’ the ‘son of my right hand.’” This grief will return as favor; this grief will accomplish something. This is what the “right hand” pictures.

BABYLONIAN EXILES

We can now see how well the expression from Jeremiah 31:15 spoke to the experiences of Israel in Jeremiah’s day. Jerusalem had become the capital of the two-tribe kingdom of Judah — Leah’s fourth child — and of Rachel’s own beloved Benjamin. The city of Jerusalem sat on the border between the two tribes and was jointly shared by them.⁴ Mt. Zion, located in the south of Jerusalem within the boundaries of Judah, was the political and administrative capital. However, most of the city, including the temple on Mt. Moriah, fell within the boundaries of Benjamin. Rachel was indeed weeping for her children. And her children would go to the land of the enemy — Babylon. The Lord is gracious and they were promised a return after the fall of Babylon. To confirm the restoration, Jeremiah 32 records Jeremiah buying a field from his cousin and then burying the sales contract in an earthen vessel so that it might continue “many days” until the land was restored.

THY WORK SHALL BE REWARDED

The labor or work of parents endeavoring to properly raise their children will not be lost.⁵ Rachel labored to bring Jacob an heir. She made some unwise decisions. Finally, as she was waiting upon God, Joseph was born. This was a labor, and now she was giving her life so that Benjamin could come into the world. And where does the prophet next take our narrative? We see in Jeremiah 31:18-20 that there is a special promise to Ephraim (Rachel’s grandson through Joseph), a grandson she would never meet.

Ephraim had been taken captive by the Assyrians more than a century earlier, when Sennacherib had invaded (see Isaiah 36, 37). At that time, God miraculously preserved Jerusalem and Judah through the deliverance granted to King Hezekiah. Jeremiah 31:18-20 speaks of Ephraim:

“I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the LORD my God. Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. Is Ephraim my dear son? Is he a pleasant child? For since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.”

A WOMAN SHALL COMPASS A MAN

“How long wilt thou go about, O thou backsliding daughter? For the LORD hath created a new thing in the earth, A woman shall compass a man” (Jeremiah 31:22 ).

Rachel could not deliver her children from grief. This very desire of her mother’s heart, the deliverance and blessing through a seed given to Jacob, was beyond her strength. However, it would be accomplished by God.

The verb “compass” has a meaning that is not completely clear in the Hebrew — that is important. In the custom of a Jewish wedding, the bride “compasses” or walks around the groom seven times. Since this is the custom at every Jewish wedding it hardly seems a “new thing.” But the marriage between Jehovah and Israel was hardly an ordinary marriage.

HEROD AND THE SLAUGHTER OF THE INNOCENTS

Notice one additional thing about Rachel’s grave — the site is identified. “Rachel died, and was buried in the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave … the pillar of Rachel’s grave unto this day.”

This becomes critical later when we pick up the account in Matthew 2:16-18. “Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.”

Weeping for the Innocents

Yes, again it was clear that a terrible and bitter disaster had fallen upon the Lord’s people. These infant children were horribly murdered and their blood was spilled in the presence of their grief-stricken mothers and fathers, and brothers and sisters. How thankful we are, brethren, for the promise of a resurrection.

Now we are begotten of a spirit nature, we are new creatures. But what about those who are used by Satan?

There is not quite an equivalency, thank God. They are not begotten to the nature of Satan, even though many willing go down the path of amoral and immoral conduct. They may feel themselves above the law, hence the Greek term “lawless.” These become mired in sin.

King Herod was one of those sociopaths who are the scourge of history. Satan stirred him up to perform this act. But Satan was not unaware that Joseph, Mary, and Jesus had slipped safely away? Satan knew.

However, the Roman government had constraints upon governors and Herod had to abide by Roman regulations. The Romans liked law and due process; the slaughter in Bethlehem had to be hushed up. Herod was satisfied that his purpose of thwarting a plan laid out in the stars had been accomplished, and now he needed to keep Rome from asking what was going on with such a depraved act unworthy of sensible Roman civil order.

But the question is, “Is the Slaughter of the Innocents the only fulfillment we should link to the weeping of Rachel?” The Matthew account says that the Slaughter of Innocents fulfilled the words of Jeremiah. But what does history reveal? There is a much more current fulfillment.

Consider the 1st World War and the Balfour declaration. The Jewish Community recognizes that World War 1 broke out on the 9th of Av. This is a day of national mourning for disasters such as the forty years of wandering in the wilderness, the destructions of both the first and second temples, the failed Bar Kochba rebellion, and the expulsion of all Jews from Spain by King Ferdinand and Queen Isabella in 1492. Prophetic expectation was that World War 1 marked the end of Gentile dominion. The British capture of Palestine from the Turks provided not only the further opening of Israel to Jews, but the Balfour declaration favoring a Jewish state.

Then came the Holocaust. The horrors of the holocaust were orchestrated by one of the most evil sociopaths of the 20th century. Hitler accomplished the slaughter of over six million Jews. This scale was far larger than Herod’s murder of Jewish babies. Could not this be an even greater fulfillment of Rachel weeping for her children?

Every good heart recoils at memories of the Holocaust. Seemingly, evil triumphed. Within the Jewish community itself, “Never Again” has become the watchword. For some Jews, the magnitude of the evil has shaken their faith. They say, “If there is a God, how could such evil have taken place?” To comfort these wounded hearts, Rabbi Benjamin Blech writes:⁶

“How far are we from the long-awaited conclusion of Gods revelation to mankind …? Unfortunately, we do not know when the Messiah will come. But the rabbis have prophetically left us one clue to alert us to his imminent arrival. It is recorded in the Midrash by way of a fascinating parable (Midrash Tehillim (Buber), mizmor 68):

“A student once asked his rabbi, ‘We have been waiting so long for the Messiah to come, yet he still has not made his appearance. How will we, the Jewish people, know when he will at last reveal himself? What is the sign we can look for that will announce his imminent arrival?’ The rabbi responded, ‘I will answer you by way of a story. A father and son journeyed together on a long trek through a desert. Their destination was a faraway city. Weary from the trip, the young boy pleaded with his father to give him some kind of sign so that he might know when they were close to the final destination. In response, the father told the boy, ‘This will be a sure indication before you. Remember this sign. When you will see a cemetery, you will know that the city is near.’ ‘This parable,’ the rabbi continued to his student who had asked about a sign  heralding the imminent arrival of the Messiah, ‘is the answer to your question. When you will see a cemetery, you will know that redemption is near. So too did God reveal to His children that in the aftermath of being beset by horrible tragedy, death, and destruction, the Almighty will have mercy and answer the prayers of the Jews, as it is written, And the Almighty will respond to you in the day of great hardship.’

“Messianic footsteps will become heard from a distance when we see a great cemetery. The midrash did not make clear how many people had to be buried in the cemetery to qualify for the horrific event necessary to evoke God’s compassion, nor did it give any reason for this disturbing linkage. It simply made clear that the prelude to the final Redemption would be a Jewish graveyard unlike in magnitude any that came before it.

One of many memorials to the Holocaust

“Surely we are the first generation in history to grasp the full meaning of this prophecy. The Holocaust exceeded the Jewish tragedies that preceded it, in scope and in number. When it came to a close in 1945, six million Jews had perished, victims of a genocidal plan that sought to destroy the entire Jewish people from the face of the earth. It was a cemetery beyond comparison. And just three years later, in 1948, we witnessed the miraculous establishment of the State of Israel. The sign of mass destruction was soon followed by the first steps of final Redemption.”

The acts of Satan against the Lord’s people, Israel, after the flesh, have been and will continue to be a source of weeping. Rachel will continue to cry out for her children to exclaim with her dying breath — Ben-oni, “Son of my sorrows.”

Jacob, as He who has power with God, will change this to Benjamin “the son of the right hand” — the circumstance which works for the greater accomplishment of our Heavenly Father’s plans and purposes.

— Br. Richard Doctor

 

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(1) This time estimate is based on the record of Ezra, who was accompanied by a much smaller force eager to reach Jerusalem. Their trip to Jerusalem took four months; “For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him” (Ezra 7:9).

(2) Gordon, C.H., Revue Biblique, xliv, 1935, page 35.

(3) Gordon, op. cit.

(4) Skein, David, “Miracle at Shiloh,” Beauties of the Truth (August 2005).

(5) Russell, C.T, Overland Monthly Reprint, page 517.

(6) Blech, Benjamin, Redemption, Then and Now, Menorah Books, Jerusalem (2017), page 73.

 

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