Глава 30

1–24. The foundation of the new Davidic kingdom after the trial of Judah and Israel. Jeremiah 30:1–24. The prophet sees not only Israel, but also Judah already taken into captivity after a difficult struggle to maintain their independence. But now a picture of the bright future ahead of both Jewish kingdoms opens up to his gaze. In place of alien rulers, the Jews will be ruled by the promised son of David, or, as the prophet puts it, by David himself. The Lord will treat them as His children and a real theocratic society will be formed again. But all this will not appear before the terrible judgments of God are carried out on the Jews. Jer.30:2. Thus says the Lord God of Israel: Write all the words that I spoke to you in a book. The prophet must write down his prophecy in a book, because it also concerned all the Jews living in captivity, to whom Jeremiah could not address personally. Jer.30:4. And these are the words that the Lord spoke about Israel and Judah. Jer.30:5. Thus said the Lord: we hear the voice of confusion and horror, and not of peace. The prophet here depicts destruction as having already occurred. But what kind of death is he talking about here? Whose fate does he mean? Some see here a prediction about the destruction of Jerusalem, others - about the destruction of Babylon. Having in mind a similar place in the book. the prophet Isaiah (Isaiah 13.4 et seq.), referring directly to Babylon, we can see here a prophecy about the day of Jehovah, that is, about the great judgment of Jehovah over Babylon. Jer.30:7. Oh, woe! great is that day, there was none like it; This is Jacob's time of trouble, but he will be saved from it. The Jews in Babylon will also have to experience quite a few disasters during the destruction of this city, but still, in general, they will safely emerge from danger. Jer.30:9. but they will serve the Lord their God and David their king, whom I will restore to them. The David of whom Jeremiah speaks here is apparently identical with the righteous Branch spoken of in Jeremiah 23.5 and Jeremiah 33.15. Since the accession of this descendant of David, who in the splendor of his reign will be the second David, is at the same time combined in the prophet’s imagination with the cleansing of the people and the conclusion of an eternal Covenant with God, it is clear that the prophet actually has the Messiah in mind here (cf. Lk 1.32). Jer.30:16. But all those who devour you will be devoured; and all your enemies, all of you, will go into captivity, and your desolators will be laid waste, and all your robbers will be given over to robbery. Wed. Jer 2.3. The nations that were at enmity with Israel and caused harm to it must be punished, because Israel itself did not harm them. Jer.30:21. And its leader will be from himself, and his ruler will come from among him; and I will bring him near, and he will come to Me; for who will dare to approach Me on his own? says the Lord. The approach of the king to God will be the same as that of the priests (Numbers 16.5), or the great mediator between God and the people, Moses (Exodus 24.2). The king will dare to do this, that is, he will feel completely worthy of extreme closeness to God. Apparently Jeremiah is talking about the Messiah here (Heb 9.11–12). Special notes. In this section of his book, Jeremiah makes three points: 1) Israel will eventually turn to Jehovah; 2) from the countries of captivity and dispersion it will again be gathered into Palestine and 3) from here the power of Jehovah will extend to all nations that were at enmity with the Jews. – These predictions, expressed by other prophets (cf. Isa 9:1-7, 11:1-16; Eze 16.53-63; Dan 2.44-45; Am 9.13-15; Zech 2; Zech 8:7-8; etc.), some interpreters attribute not to the Jewish people, but to the Christian Church, while others also refer to the very blessings that are here promised to their people the prophet, they understand symbolically, they see in them actual spiritual benefits, the bliss of the new life of true believers after the Last Judgment, when there will be a new heaven and a new earth. It is impossible to agree with this understanding of the prophecy of Jeremiah and other prophets for the following reasons: 1) everyone recognizes that the threats that the prophets expressed towards Israel since the time of Moses actually applied to the Jews and were fulfilled against them. It would, therefore, be extremely inconsistent not to attribute to Israel those promises that follow the threats and which, according to the conviction of the prophets, must certainly be fulfilled. 2) The main condition for receiving future blessings is the conversion of Israel. But what sense will this requirement have if by Judas and Israel we mean the Christian Church? Moreover, if by Judas and Israel we mean only the chosen society of Christians, including here also the believing Jews - and this is necessary to think, because Christians only in name, which, of course, are the majority in the Church, cannot receive these blessings - then what kind of new conversion of these chosen ones can the prophets talk about? Considered as a whole, this community of chosen Christians is already converted... On the contrary, the Jewish people as a whole really still need to be converted to the path of truth and, say, the prophets are talking about it. 3) In the prophets, of course, the pagans are not expelled from the area of ​​salvation, but at the same time a clear distinction is made between Israel and the pagans. This distinction will be destroyed if in the prophecies foreshadowing the future exaltation of Israel, one sees the attitude towards both Jews and pagans in absolutely equal measure. So, it is completely in accordance with the spirit of the prophecies to see here an indication of the future conversion of all Israel, with Israel occupying a central point in the Church of Christ (cf. Rom 11.15, 25). – In the same way, one cannot interpret the prophecies about the blessings awaiting Israel in a purely spiritualistic sense and understand them as the blessings of a future, heavenly life. After all, Jeremiah, like other prophets, knows these last blessings and speaks about them, but this does not prevent them from speaking especially about material blessings, which, obviously, they understand in the direct, literal sense (cf. Eze 36:25-27, 29, 33, 37). About the entire department XXX-XXXIII ch. see notes after Chapter XXXIII. You might be interested in: