Jeremias 30
Ray Stedman · Citado em PreceptAustin
Jeremias 30
Stedman - Jeremiah 30-31 Commentary - The Secret of Strength Ray Stedman - Jeremiah 32-33 Commentary - Is Anything Too Hard for God David Baron - Notes on Jeremiah 30 from his book "The Jewish Problem" Thomas
Jeremias 30
Stedman - This passage (Jer 30:8,9) looks far beyond the return from the Babylonian captivity. It looks down through the years beyond our own day to the time when God promises to restore the fortunes of Israel, and even to raise up David to be king over the people again. Therefore, it is a promise not yet fulfilled. God is still waiting for this time to come. There are other beautiful expressions of this in the song. Notice Jer 30:16, 17. All through the record of history it has been noteworthy that every nation which has attacked the Jews has found itself suffering as a result. God promises here to watch over His people, and to return evil upon those who harm them in any way...It is evident that these words (Jer 30:18-22) have never been fulfilled in all the history of Israel. In all the restorations they have gone through they have never come to anything like this describes; so this awaits the future....(Commenting on Jer 31:7,8) Many thought when Israel became a nation again, and Jews came from all parts of the earth back to the land of Israel, that this was the fulfillment of this passage. But I do not think so. (Ed: And this writer agrees.) It was a foreview of it, as were other foreviews in history. But it is not yet fully fulfilled, for at the present time they are not there in belief but in unbelief, whereas this passage speaks of their coming back in joy and worship. (See full sermon Jeremiah 30-31 The Secret Of Strength) Jeremiah 30:9 'But they shall serve the LORD their God and David their king, whom I will raise up for them. THE FUTURE MESSIANIC AGE But - term of contrast They shall serve Jehovah their God - Notice this sentence begins with "but." What is the contrast? Slaves of their enemies (Jer 30:8) is radically contrasted with slaves of Jehovah. The same Hebrew verb (abad) is used in both passages. Serve (enslave, worship) (05647)(abad) means to work (to cultivate, till - Ge 2:5, 15 - Lxx = ergazomai before the fall! Ge 3:23 after the fall, Lxx = ergazomai), to serve (be enslaved or hold in bondage - Ex 6:6 - Lxx = katadouloo = make a slave; Lev 25:38, 39 Lxx = douleuo)(Ge 14:4, 15:13, 14 - Lxx = douleuo), worship. Labor (as when Israel was in Egyptian bondage - Ex 1:13,14 but same word abad translated worship after redemption Ex 3:12, 7:16, 8:1, 8:20, 9:1, et al where Lxx = latreuo). In the first use of abad Israel had her yoke broken and still stubbornly "said, ‘I will not serve!’" In Jer 5:19 the accusation is that they had "served foreign gods in your land." All uses of abad in Jeremiah (very frequent verb) Jer. 2:20; Jer. 5:19; Jer. 8:2; Jer. 11:10; Jer. 13:10; Jer. 16:11; Jer. 16:13; Jer. 17:4; Jer. 22:9; Jer. 22:13; Jer. 25:6; Jer. 25:11; Jer. 25:14; Jer. 27:6; Jer. 27:7; Jer. 27:8; Jer. 27:9; Jer. 27:11; Jer. 27:12; Jer. 27:13; Jer. 27:14; Jer. 27:17; Jer. 28:14; Jer. 30:8; Jer. 30:9; Jer. 34:9; Jer. 34:10; Jer. 34:14; Jer. 35:15; Jer. 40:9; Jer. 44:3; Feinberg explains that "Only in the most preliminary way may “the yoke” (Jer 30:8) refer to bondage to Nebuchadnezzar; what is meant is total liberation from all foreign oppressors. This can be effected only by the glorious intervention of Israel’s messianic King (cf. Ezek 34:23; Hos 3:5). After the yoke of foreign rule has been broken, the benevolent yoke of their King will be gladly assumed by the godly in Israel and Judah (cf. Matt 11:28–30)." (Bolding added) Whom I will raise up for them - Whom refers to David their king. While one might posit that this refers to the resurrection of Jesus, the Son of David, the greater David, there is no reason it does not point to a literal resurrection of David. And remember that Jesus is never referred to as "David" in the Bible. He is referred to as the Son of David but not David (see passages below). If we read this text literally (always the safest way to read Scripture!), Jeremiah (inspired by the Spirit) is referring to Israel's greatest human king, King David! And we know that along with Daniel and the other OT saints, David will be bodily resurrected at the end of this present age and he will receive his "allotted portion at the end of the age." (Da 12:13+), where the end of this age is followed by another age, the Messianic age. And what is David's "allotted portion," but the kingship over redeemed Israel in the Millennium. And King David will be subject to Jesus for He Alone is called King of kings (Rev 19:16+). The Septuagint uses the verb anistemi which is used by Martha when she asked Jesus about her brother Lazarus “I know that he will rise again in the resurrection (anistemi) on the last day.” (Jn 11:24) Messiah referred to as Son of David - Matt. 1:1; Matt. 1:20; Matt. 9:27; Matt. 12:23; Matt. 15:22; Matt. 20:30; Matt. 20:31; Matt. 21:9; Matt. 21:15; Matt. 22:42; Mk. 10:47; Mk. 10:48; Mk. 12:35; Lk. 3:31; Lk. 18:38; Lk. 18:39 David their king - To whom does this refer. Many (most) will answer this is the "son of David", the "greater David", the Messiah. While that is a consideration, as discussed above, if one takes this statement literally, there is absolutely no reason it can not be King David who is resurrected to participate in the Messianic Kingdom (cp Da 12:13 where Daniel is promised that he will "rise again for your allotted portion at the end of the age.” Another discussion of "Who is David about whom Jeremiah prophesies?" Discussion of Identity of David in commentary on Hosea 3:5 The words of the prophet Ezekiel would substantiate that David refers to David - And I, the LORD, will be their God, and My servant David will be prince among them; I the LORD have spoken. (Ezekiel 34:24) Notice that Jehovah is speaking these words and if they are interpreted in the normal sense David will rule as a prince. Finally, notice Ezekiel's prophecy in Ezekiel 37:24+ My servant David will be king over them, and they will all have one shepherd; and they will walk in My ordinances and keep My statutes and observe them. TO REPEAT - Who does God say will be king over the reunited kingdom of Israel? Notice that it does not say the "son of David" but "My servant David." Many commentaries see this as a reference to David's "greater Son." If one adheres to the literal Interpretation of Scripture where possible (and it is possible in this passage), then this reference seems to be describing a "literal" David. How could this occur since David is dead? Is anything too difficult for the Lord? Clearly the answer is "No!" God can and will raise David. The timing of the resurrection of the Old Testament saints is somewhat more problematic, but it would be most reasonable to assume that David will be raised before the Millennial reign of Christ (see note above with Da 12:13+). And if we compare this interpretation with Scriptures such as Revelation 19:16+ which identifies Christ as the "King of kings," it is not difficult to see how this passage dovetails with Ezekiel 37:24+. Yes, David is a king over Israel, but Christ is King over David. Respected expositors such as John MacArthur feel Ezekiel 37:24+ is referring to the "Son of David" and not to David writing "This leader (cf. Ezek 37:24, 25+) is the Messiah-King-Shepherd often promised for David’s dynasty (Ezek 34:23, 24; Jer 23:5-8; 30:9; Da 2:35, 45; 7:13, 14, 27), who is the one king of Zec 14:9 (cf. Mt 25:31, 34, 40)." I hate to disagree with Dr MacArthur who usually assiduously interprets the Scripture literally, but I think he has "allegorized" this passage to make it fit what he and many others think is a reasonable interpretation. Dr John Walvoord has some insights that help guide our interpretation of Jeremiah's phrase David their king... A legitimate problem has arisen in the interpretation of the reign of Christ concerning how this relates to various prophecies which speak of David as King in the millennial kingdom. References to this concept are found in Jeremiah 30:9; Jeremiah 33:15-17; Ezekiel 34:23-24; Ezekiel 37:24-25; Hosea 3:5, with more indirect references in Isaiah 55:3-4 and Amos 9:11. Several solutions have been offered to resolve this problem. One of the most common is to take references to David as indicating Christ Himself as the greater David. Keil and Peters, as well as Ironside, support this view (cf. Karl Friedrich Keil, The Twelve Minor Prophets, I, 72; Peters, The Theocratic Kingdom, III, 572; and Ironside, Ezekiel the Prophet, p. 262). There are obvious difficulties, however, in this point of view in that Christ is never referred to as David elsewhere in the Bible though He is frequently called the Son of David, Seed of David, etc. A second view held by some interpreters is that the reference in some passages is to a future literal son of David who will sit on the Davidic throne, but who is not to be identified as Christ. Passages such as Jeremiah 33:15-21 are cited in support of this view. From many standpoints, however, this is less desirable than the first view. As many have indicated, no one today aside from Christ could prove His kingly lineage among the people of Israel. It is most unlikely that there should be another person closely related to Christ who is a descendant of David other than David himself. A third solution of the problem is more simple and seemingly in keeping with the prophetic references throughout Scripture, namely, that by David is meant the resurrected David who shares with Christ as prince some of the governmental duties of the millennial kingdom. It should be clear from many Scriptures that the reign of Christ is shared with others. As Newell has written: "David is not the son of David. Christ, as Son of David, will be King; and David, His father after the flesh, will be prince, during the Millennium." In the light of many prophecies which promise saints the privilege of reigning with Christ, it would seem most logical that David the king raised from the dead should be given a place of prominence in the Davidic kingdom of the millennial reign of Christ. As indicated in Revelation 19:16, Christ is "KING OF KINGS AND LORD OF LORDS." This would certainly imply other rulers (cf. Isa. 32:1; Ezek. 45:8-9; Matt. 19:28; Luke 19:12-27). (The Doctrine of the Millennium — Part I The Righteous Government of the Millennium)] David