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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 31:10–17.
This paragraph is much to the same purport with the last, publishing to the world, as well as to the church, the purposes of God's love concerning his people. This is a word of the Lord which the nations must hear, for it is a prophecy of a work of the Lord which the nations cannot but take notice of. Let them hear the prophecy, that they may the better understand and improve the performance; and let those that hear it themselves declare it to others, declare it in the isles afar off. It will be a piece of news that will spread all the world over. it will look very great in history; let us see how it looks in prophecy.
It is foretold, 1. That those who are dispersed shall be brought together again from their dispersions: He that scattereth Israel will gather him; for he knows whither he scattered them and therefore where to find them, Jer 31:10. Una eademque manus vulnus opemque tulit - The hand that inflicted the wound shall heal it. And when he has gathered him into one body, one fold, he will keep him, as a shepherd does his flock, from being scattered again. 2. That those who are sold and alienated shall be redeemed and brought back, Jer 31:11. Though the enemy that had got possession of him was stronger than he, yet the Lord, who is stronger than all. has redeemed and ransomed him, not by price, but by power, as of old out of the Egyptians' hands. 3. That with their liberty they shall have plenty and joy, and God shall be honoured and served with it, Jer 31:12, Jer 31:13. When they shall have returned to their own land they shall come and sing in the high place of Zion; on the top of that holy mountain they shall sing to the praise and glory of God. We read that they did so when the foundation of the temple was laid there; they sang together, praising and giving thanks to the Lord, Ezr 3:11. They shall flow together to the goodness of the Lord; that is, they shall flock in great numbers and with great forwardness and cheerfulness, as streams of water, to the goodness of the Lord, to the temple where he causes his goodness to pass before his people. They shall come together in solemn assemblies, to praise him for his goodness, and to pray for the fruits of it and the continuance of it; they shall come to bless him for his goodness, in giving them wheat, and wine, and oil, and the young of the flock and of the herd, which, now that they have obtained their freedom, they have an uncontested property in and the quiet and peaceable enjoyment of, and which therefore they honour God with the first-fruits of and out of which they bring offerings to his altar. Note, It is comfortable to observe the goodness of the Lord in the gifts of common providence, and even in them to taste covenant-love. Having plenty (plenty out of want and scarcity) they shall greatly rejoice, their soul shall be as a watered garden, flourishing and fruitful (Isa 58:11), pleasant and fragrant, and abounding in all good things. Note, Our souls are never valuable as gardens but when they are watered with the dews of God's Spirit and grace. It is a precious promise which follows, and which will not have its full accomplishment any where on this side the height of the heavenly Zion, that they shall not sorrow any more at all; for it is only in that new Jerusalem that all tears shall be wiped away, Rev 21:4. However, so far it was fulfilled to the returned captives that they had not any more those causes for sorrow which they had formerly had; and therefore (Jer 31:13) young men and old shall rejoice together; so grave shall the young men be in their joys as to keep company with the old men, and so transported shall the old men be as to associate with the young. Salva res est, saltat senex - The state prospers, and the aged dance. God will turn their mourning into joy, their fasts into solemn feasts, Zac 8:19. It was in the return out of Babylon that those who sowed in tears were made to reap in joy, Psa 126:5, Psa 126:6. Those are comforted indeed whom God comforts, and may forget their troubles when he makes them to rejoice from their sorrow, not only rejoice after it, but rejoice from it their joy shall borrow lustre from their sorrow, which shall serve as a foil to it; and the more they think of their troubles the more they rejoice in their deliverance. 4. That both the ministers and those they minister to shall have abundant satisfaction in what God gives them (Jer 31:14): I will satiate the soul of the priests with fatness; there shall be such a plenty of sacrifices brought to the altar that those who live upon the altar shall live very comfortably, they and their families shall be satiated with fatness, they shall have enough, and that of the best; and my people shall be satisfied with my goodness, and shall think there is enough in that to make them happy; and so there is. God's people have an abundant satisfaction in God's goodness, though they have but little of this world. Let them be satisfied of God's lovingkindness, and they will be satisfied with it and desire no more to make them happy. All this is applicable to the spiritual blessings which the redeemed of the Lord enjoy by Jesus Christ, infinitely more valuable than corn, and wine, and oil, and the satisfaction of soul which they have in the enjoyment of them. 5. That those particularly who had been in sorrow for the loss of their children who were carried into captivity should have that sorrow turned into joy upon their return, Jer 31:15-17. Here we have, (1.) The sad lamentation which the mothers made for the loss of their children (Jer 31:15): In Ramah was there a voice heard, at the time when the general captivity was, nothing but lamentation, and bitter weeping, more there than in other places, because there Nebuzaradan had the general rendezvous of his captives, as appears, Jer 40:1, where we find him sending Jeremiah back from Ramah. Rachel is here said to weep for her children. The sepulchre of Rachel was between Ramah and Bethlehem. Benjamin, one of the two tribes, and Ephraim, head of the ten tribes, were both descendants from Rachel. She had but two sons, the elder of whom was one for whom his father grieved andrefused to be comforted (Gen 37:35); the other she herself called Benoni - the son of my sorrow. Now the inhabitants of Ramah did in like manner grieve for their sons and their daughters that were carried away (as Sa1 30:6), and such a voice of lamentation was there as, to speak poetically, might even have raised Rachel out of her grave to mourn with them. The tender parents even refused to be comforted for their children, because they were not, were not with them, but were in the hands of their enemies; they were never likely to see them any more. This is applied by the evangelists to the great mourning that was at Bethlehem for the murder of the infants there by Herod (Mat 2:17-18), and this scripture is said to be then fulfilled. They wept for them, and would not be comforted, supposing the case would not admit any ground of comfort, because they were not. Note, Sorrow for the loss of children cannot but be great sorrow, especially if we so far mistake as to think they are not. (2.) Seasonable comfort administered to them in reference hereunto, Jer 31:16, Jer 31:17. They are advised to moderate that sorrow, and to set bounds to it: Refrain thy voice from weeping and thy eyes from tears. We are not forbidden to mourn in such a case; allowances are made for natural affection. But we must not suffer our sorrow to run into an extreme, to hinder our joy in God, or take us off from our duty to him. Though we mourn, we must not murmur, nor must we resolve, as Jacob did, to go to the grave mourning. In order to repress inordinate grief, we must consider that there is hope in our end, hope that there will be an end (the trouble will not last always), that it will be a happy and - the end will be peace. Note, It ought to support us under our troubles that we have reason to hope they will end well. The righteous has hope in his death; that will be the blessed period of his grief and the blessed passage to his joys. "There is hope for thy posterity" (so some read it); "though thou mayest not live to see these glorious days thyself, there is hope that thy posterity shall. Though one generation falls in the wilderness, the next shall enter Canaan. Two things thou mayest comfort thyself with the hope of:" - [1.] "The reward of thy work: - Thy suffering work shall be rewarded. The comforts of the deliverance shall be sufficient to balance all the grievances of thy captivity." God makes his people glad according to the days wherein he has afflicted them, and so there is a proportion between the joys and the sorrows, as between the reward and the work. The glory to be revealed, which the saints hope for in the end, will abundantly countervail the sufferings of this present time, Rom 8:18. [2.] "The restoration of thy children: They shall come again from the land of the enemy (Jer 31:16); they shall come again to their own border," Jer 31:17. There is hope that children at a distance may be brought home. Jacob had a comfortable meeting with Joseph after he had despaired of ever seeing him. There is hope concerning children removed by death that they shall return to their own border, to the happy lot assigned them in the resurrection, a lot in the heavenly Canaan, that border of his sanctuary. We shall see reason to repress our grief for the death of our children that are taken into covenant with God when we consider the hopes we have of their resurrection to eternal life. They are not lost, but gone before.
Historical interpretation
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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 inquired of the wise men. Then was fulfilled that which was spoken by Jeremy 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. [Jeremiah 31:15]
“Thus says the Lord: A voice was heard in Ramah, lamentation, sobbing and weeping. Rachel is weeping for her children.” In a historical sense this prophecy speaks about sons of Judah and Benjamin living in Jerusalem and Bethlehem. Jeremiah later on describes the fulfillment of this prophecy, saying that tribes of Judah and Benjamin were sent to Ramah, the city of Benjamin’s tribe, and then they were sent to captivity in Babylon. But in a spiritual sense, these words were fulfilled when Herod killed infants in Ephrathah and in its suburbs. It was said that Rachel was crying in Bethlehem and her voice was heard in Ramah because her body was buried in Bethlehem. But the people of Bethlehem were captured and sent to Ramah, and from there they had to go into a foreign land, to Babylon. It is why the prophet comforts mothers of killed infants when referring to Rachel.
Why then need I watch the rising and setting of the stars, at whose rising the fallows should be ploughed up and pierced by the hard plough-shares, and at whose setting the fruitful crop should be cut down by the sickle? One star suffices for me in the place of all others, the bright and morning Star, at Whose rising was sown the seed not of corn but of martyrs; when Rachel wept for her children, and offered in the stead of Christ her children washed in her own tears. The setting of this Star raised from the tomb not the senseless relics of the funeral pile, but the triumphant bands of the re-animated dead.
Herod sought him after his birth. He was to kill all the children in that place. And the prophet revealed this, too, foretelling it long beforehand when he said, “A voice was heard in Ramah, lamentation, mourning and much weeping, of Rachel weeping for her children and refusing to be comforted, because they are not.” The Scriptures also predicted that he would come to Egypt when they said, “Out of Egypt I called my son.”
(Verse 15.) Thus says the Lord: A voice is heard in the heights, lamentation, weeping, and mourning, Rachel weeping for her children, and she refused to be comforted over her children, because they are no more. LXX: Thus says the Lord: A voice is heard in Rama, lamentation, weeping, and mourning, Rachel weeping for her children, and she refused to be comforted, because they are no more. Neither according to the Hebrew, nor according to the Seventy, did Matthew take testimony. For we read in it: Then was fulfilled that which was spoken by Jeremiah the prophet, saying: A voice in Rama was heard, lamentation and great mourning; Rachel bewailing her children, and would not be comforted, because they are not (Matthew 2:17-18). From which it is clear that the Evangelists and Apostles did not follow the interpretation of any Hebrew, but rather expressed in their own words, as if Hebrews, what they read in Hebrew. Rachel, the mother of Joseph, when she was coming to Bethlehem, suddenly seized with the pain of childbirth, gave birth to a son, whom the midwife, because she was dying in childbirth, called Benoni, that is, the son of my sorrow. But Jacob the father changed the name and called him Benjamin, that is, the son of his right hand (Gen. XXXV, 18). Therefore, it is questioned how the evangelist Matthew transferred the testimony of the Prophet to the killing of the infants: when it is clearly written about the ten tribes, of which Ephratha was not the leader, and it is by no means in the tribe of Ephraim, but in the tribe of Judah: for it is itself, and Bethlehem with two names. And the names of both correspond. Bethlehem is called the house of bread. Ephrata, which we can call fertility. Therefore, since Rachel was buried in Ephrata, that is, in Bethlehem, as both the Holy Scripture and her tombstone testify to this day, it is said that she weeps for the children who were killed nearby and in their own regions. Some Jews interpret this place as meaning that when Jerusalem was captured under Vespasian, countless thousands of captives were sent to Rome through this road, Gaza, and Alexandria. But others, because in the final captivity under Hadrian, when the city of Jerusalem was also destroyed, an innumerable people of various ages and both sexes were sold in the market of Terebinth. And therefore it is detestable for the Jews to visit that renowned market. Let them say whatever they want, we will rightly say that the Evangelist Matthew took testimony for the place where Rachel was buried, so that she mourned the sons of neighboring villages as if they were her own.
Ramah belonged to the tribe of Benjamin, and the tomb of Rachel is in the hippodrome of Chaphratha on the way to Ephrath. While the prophecy had its fulfillment in the time of Herod the Great, who did away with the babies in the hope of doing away at the same time with the newborn Savior, the prophet places it here in the context of the promise of good things so as to emphasize that the birth of our Lord and Savior according to the flesh was the real good and the summit of salvation, though on account of it the babies met that unjust end.
Today we are celebrating the feast of all those infants who, the Gospel text tells us, were killed by King Herod, and for this reason our land, the fruitful mother of heavenly soldiers and such great virtues, should rejoice with the greatest exultation. Behold, the wicked enemy could never have helped the blessed infants as much by submission as he did by his hatred. As today’s most sacred feast shows us, the grace of benediction shone forth in the blessed infants as much as cruelty against them abounded. For we heard a little while ago that when King Herod was pursuing Christ, thousands of happy boys were killed. As the prophet said, “Rachel mourns her children; she refuses to be consoled because her children are no more.” The blessed mother of the triumphant, the land of illustrious warriors, rich in children, for a short time seemed to the eyes of the foolish to be bereaved. But she never was in need of consolation, nor did she bewail the sons whom she acquired with enviable sorrows, even while she lost them. Blessed are you, Bethlehem, land of Judah, who suffered the cruelty of King Herod in the death of your sons and at the same time merited to offer to God a white-clad group of peaceable, sinless infants.
According to the oracle of Jeremiah, “A voice was heard in Ramah,” that is, “on high,” “of lamentation and great wailing.” This clearly denotes that holy church’s mourning, by which it grieves for the violent death of its members, does not, as our enemies foolishly claim, pass away into a void, but it ascends right to the throne of the heavenly judge.
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Summary
Jeremiah 31:15 presents a profoundly poignant prophetic lament, depicting the matriarch Rachel weeping inconsolably from Ramah for her lost children. This vivid imagery encapsulates the deep anguish and collective sorrow of the Israelite people, particularly those from the northern kingdom, experiencing the devastation of exile and the loss of their homeland and loved ones. While situated within Jeremiah's "Book of Consolation," this verse serves as a stark and empathetic acknowledgment of the immense suffering that precedes and underscores God's ultimate promises of restoration and hope.
Context
Literary Context
Jeremiah 31:15 is strategically placed within the "Book of Consolation" (Jeremiah 30-33), a section of Jeremiah's prophecy overwhelmingly focused on God's future restoration of Israel and Judah after their judgment and exile. Chapters 30-31 detail promises of return, renewed prosperity, and the establishment of a new covenant with God's people. Verse 15, however, acts as a powerful interlude, a necessary pause to acknowledge the profound pain and loss that necessitated such a future hope. It highlights that divine comfort is not offered in ignorance of suffering, but directly addresses and validates the deep wounds inflicted by sin and its consequences, setting the stage for the subsequent promises of return in Jeremiah 31:16-17.
Historical & Cultural Context
The historical backdrop for Jeremiah 31:15 is the Assyrian and Babylonian exiles. Specifically, Ramah, a town in the territory of Benjamin, held significant historical and symbolic weight. It was traditionally near the tomb of Rachel, Jacob's beloved wife and mother of Joseph and Benjamin. More critically, Ramah served as a key assembly point and deportation center for captives being marched into exile, particularly after the fall of Jerusalem in 586 BC. Thus, the "voice heard in Ramah" evokes the literal cries of those being led away from their homeland. Rachel, as the mother of the tribes of Ephraim and Manasseh (through Joseph) and Benjamin, personifies the collective grief of both the northern kingdom (Israel, whose people were scattered by Assyria) and the southern kingdom (Judah, exiled by Babylon), mourning the loss of their descendants through death, dispersion, and captivity.
Key Themes
This verse powerfully articulates several crucial themes. The most prominent is Profound Grief and Loss, expressed through Rachel's inconsolable weeping. This is not merely personal sorrow but a national lament for a people dispossessed, bereaved, and broken by judgment. Her "refusal to be comforted" underscores the depth of the tragedy and the immense human cost of rebellion against God. Another significant theme is Divine Empathy. The opening phrase, "Thus saith the LORD," indicates that God Himself is the one articulating this lament. This demonstrates God's profound identification with His people's pain, even pain brought about by their own disobedience. It reveals a compassionate God who does not distance Himself from the suffering of His creation, but rather acknowledges and gives voice to it. Finally, the verse carries a theme of Prophetic Foreshadowing and Enduring Sorrow. Its later reapplication in Matthew 2:18 to Herod's slaughter of the innocents in Bethlehem demonstrates that the lament of Rachel is not confined to a single historical event but resonates through history, becoming a poignant symbol of suffering and injustice in the world, even as God's ultimate plan for redemption unfolds.
Exposition and Analysis
Key Word Analysis
From נָהָה; an elegy; lamentation, wailing. This word signifies a mournful song or cry, specifically a deep, expressive sorrow often associated with mourning the dead or a great calamity. In Jeremiah 31:15, it emphasizes the formal, profound, and public nature of the grief being experienced.
From בָּכָה; a weeping; by analogy, a dripping; overflowing, [idiom] sore, (continual) weeping, wept. Derived from the root bâkâh (H1058, to weep), this noun refers to the act of weeping itself, often to the point of overflowing or being "sore." Coupled with "bitter" (tamrûwr, H8563), it describes an intense, agonizing, and unrestrained expression of sorrow, far beyond mere sadness.
A primitive root; to refuse; refuse, [idiom] utterly. Its use here highlights Rachel's absolute and unyielding rejection of any comfort. It conveys a depth of grief so profound that external solace is deemed impossible or unwanted, emphasizing the inconsolable nature of her sorrow.
A primitive root; properly, to sigh, i.e. breathe strongly; by implication, to be sorry, i.e. (in a favorable sense) to pity, console or (reflexively) rue; or (unfavorably) to avenge (oneself); comfort (self), ease (one's self), repent(-er,-ing, self). In the Hithpael stem (as used here), it means "to comfort oneself" or "to be comforted." Rachel's refusal to be nâcham underscores that her pain is so overwhelming that no human or earthly comfort can alleviate it, pointing to the unique nature of her loss.
Verse Breakdown
"Thus saith the LORD;"
This opening phrase establishes the divine origin and authority of the prophecy. It signifies that the lament is not merely a human observation but a declaration from God Himself, indicating His awareness of and perhaps even participation in the profound sorrow. It lends immense weight and solemnity to the following words, assuring the reader that the subsequent scene of grief is divinely acknowledged.
"A voice was heard in Ramah, lamentation, and bitter weeping;"
This clause sets the scene auditorily and geographically. "A voice was heard" immediately conveys the intensity of the sound of distress. Ramah, a specific location near Rachel's tomb and a known deportation point, grounds the abstract lament in a tangible, deeply painful reality. "Lamentation, and bitter weeping" are powerful, redundant expressions that emphasize the extreme, inconsolable nature of the sorrow. The "bitter" quality suggests a grief that is sharp, agonizing, and deeply felt, indicating a pain that is not easily assuaged.
"Rahel weeping for her children refused to be comforted for her children, because they were not."
This final clause personifies the national grief through the figure of Rachel. Her "weeping for her children" directly links the sorrow to the loss of descendants, representing the exiles and those who perished. The phrase "refused to be comforted" expresses the utter depth and unyielding nature of her grief, suggesting that no human consolation could possibly assuage such a profound loss. The concluding "because they were not" provides the stark, devastating reason for her sorrow: her children were gone, either killed, exiled, or otherwise lost to her, signifying the complete disruption of family and nation.
Literary Devices
Jeremiah 31:15 is rich in literary devices that amplify its emotional impact. Personification is central, as the deceased matriarch Rachel is depicted as actively weeping, embodying the collective grief of the nation. This imbues the abstract suffering of a dispersed people with a deeply personal and maternal anguish. The phrase "bitter weeping" employs Hyperbole, exaggerating the intensity of the sorrow to convey its overwhelming and unbearable nature. Similarly, "refused to be comforted" is a form of Hyperbole, emphasizing the inconsolable depth of Rachel's grief, suggesting a sorrow beyond the reach of ordinary solace. Symbolism is also key, with Ramah symbolizing a place of departure, despair, and the gateway to exile, while Rachel herself symbolizes the mother of Israel, mourning her lost descendants. The entire verse is an exercise in Pathos, designed to evoke profound empathy and sorrow in the listener or reader, drawing them into the raw emotional reality of the exile.
Theological and Thematic Connections
Jeremiah 31:15 stands as a profound testament to God's acknowledgment of human suffering, even amidst His righteous judgment. It reveals a God who does not merely observe pain from a distance but gives voice to it, validating the deep anguish of His people. This divine empathy is crucial, demonstrating that even when God's hand is in judgment, His heart remains one of compassion for His beloved creation. The inconsolable grief depicted here underscores the devastating consequences of sin and rebellion, yet it is precisely within this context of profound loss that God's promises of future restoration and comfort become most meaningful. The tears of Rachel ultimately point forward to a divine comfort that transcends human capacity, a comfort that God Himself will provide.
Reflection and Application
Jeremiah 31:15 offers a powerful and deeply empathetic portrayal of grief that resonates across all human experience. In a world often quick to offer platitudes or demand quick recovery from sorrow, this verse validates the reality of inconsolable loss. It reminds us that there are times when grief is so profound that comfort seems impossible, and that acknowledging this raw pain is a vital part of the healing process. For those experiencing deep personal loss—whether of a child, a dream, a homeland, or a sense of security—Rachel's weeping provides a biblical echo of their own anguish, assuring them that their tears are seen and even voiced by God. The broader context of Jeremiah 31, however, prevents despair from being the final word. Just as Rachel's tears were followed by God's promise of return and hope in Jeremiah 31:16-17, so too does God promise that even the deepest sorrows will ultimately give way to divine comfort and restoration. This verse calls us to sit with sorrow, to lament genuinely, and yet to hold onto the enduring hope that God's ultimate plan is one of redemption, where every tear will eventually be wiped away.
Questions for Reflection
FAQ
Why is Ramah specifically mentioned in this lament?
Ramah, located in the territory of Benjamin, held significant historical and symbolic importance. It was traditionally near the tomb of Rachel, Jacob's beloved wife, making it a fitting place for her metaphorical weeping. More critically, Ramah served as a key assembly point and deportation center for the Israelite captives being marched into exile by the Babylonians after the fall of Jerusalem. Thus, "a voice was heard in Ramah" evokes the literal cries of those being forcibly removed from their homeland, making it a poignant symbol of national sorrow and displacement.
Why is Rachel chosen to represent this profound national grief?
Rachel was the beloved wife of Jacob and the mother of Joseph and Benjamin. Her tomb was traditionally located near Ramah. As the matriarch of these significant tribes, particularly those of the northern kingdom (through Joseph's sons, Ephraim and Manasseh) and the southern kingdom (Benjamin), Rachel serves as a powerful personification of "Mother Israel." Her weeping for her "children" symbolizes the collective anguish of the entire nation—both the northern tribes scattered by Assyria and the southern kingdom exiled by Babylon—mourning the loss of their descendants through death, captivity, and dispersion. Her personal history of longing for children (Genesis 30:1) also deepens the pathos of her weeping for those who "were not."
How does this verse, a lament of inconsolable grief, fit into Jeremiah's "Book of Consolation"?
Jeremiah 31:15 is strategically placed within the "Book of Consolation" (Jeremiah 30-33) to emphasize that God's comfort and promises of restoration are not offered in ignorance of His people's suffering. Rather, they directly address and validate the profound pain caused by their sin and its consequences. This lament demonstrates God's deep empathy and solidarity with His people's sorrow. By acknowledging the full depth of their grief, the subsequent promises of return, renewal, and the new covenant become all the more powerful and meaningful. It shows that true comfort begins with acknowledging the pain, not dismissing it.
Christ-Centered Fulfillment
Jeremiah 31:15, with its profound depiction of Rachel's inconsolable weeping for her lost children, finds its ultimate and most poignant fulfillment in the person and work of Jesus Christ. While historically applied to the Babylonian exile and later to Herod's slaughter of the innocents in Matthew 2:18, this lament speaks to the deep sorrow inherent in a fallen world, a sorrow ultimately caused by sin and death. Christ, as the ultimate Son of Israel, fully entered into this human experience of suffering and loss. He himself was "a man of sorrows, and acquainted with grief" (Isaiah 53:3), weeping over Jerusalem's rejection (Luke 19:41) and even shedding tears at the tomb of Lazarus (John 11:35). In His crucifixion, Jesus bore the full weight of humanity's sin and its bitter consequences, including the separation and loss that caused Rachel's tears. Through His atoning sacrifice, Christ became the ultimate source of comfort, offering true solace that no earthly power could provide. He inaugurated the New Covenant prophesied in the very chapter where Rachel weeps, a covenant where sins are forgiven, and a future is promised where God Himself will "wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away" (Revelation 21:4). Thus, Rachel's inconsolable weeping ultimately points to the Consoler, Jesus Christ, who through His suffering and resurrection, brings the definitive end to all sorrow and the promise of eternal comfort for His children.