In our last message in Hebrews, we spent the entire time considering the development of God’s promise of a Davidic king. However, while I alluded to the presence of that promise in the prophets, we did not have the time to look at an example. Jeremiah is one prophet where the theme shows up repeatedly and where it has a decidedly messianic flavor. It helps us to understand why someone steeped in the OT—like the author of Hebrews and his original recipients—would have expected the Davidic promise to result in a divine king, and therefore, why one would find Jesus Christ to be the obvious fulfillment.
Remember that the storyline of Kings makes it obvious that neither Solomon nor any other pre-exilic kings were the promised king. Further, we considered hints in Psalm 2 that David understood the promise to be of a coming divine son.
As Jeremiah writes, the people are about to be sent into exile. Jeremiah 23 indicates that while the promise to David has not been fulfilled, God fully intends to keep it. The chapter begins with a denunciation of the “shepherds” or leaders of Israel, who scattered rather than caring for the flock of God. In contrast, beginning in 23:5, Jeremiah writes:
5 “Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land.
6 In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The LORD is our righteousness.’
7 “Therefore, behold, the days are coming, declares the LORD, when they shall no longer say, ‘As the LORD lives who brought up the people of Israel out of the land of Egypt,’
8 but ‘As the LORD lives who brought up and led the offspring of the house of Israel out of the north country and out of all the countries where he had driven them.’ Then they shall dwell in their own land.”
First, as of the exile the Davidic promise was still outstanding. “I will raise up for David a righteous Branch.” Using the metaphor of a vine, the Lord reveals that He still intends to bring an offspring of David.
Second, the Lord emphasizes the righteousness of this coming king. “I will raise up for David a righteous Branch,” and he “shall execute justice and righteousness.” This represents a contrast with all the kings of David’s line who came before, including even David himself!
Third, this coming king will bring salvation. “In his days, Judah will be saved, and Israel will dwell securely.” In the historical context, it would be easy to understand this prophecy to speak strictly to salvation from national enemies, however, the biblical-theological context shows that man’s greatest enslaving enemy is his own sin. Other prophecies, including Isaiah 53, teach that atonement is the salvation that God’s people need. Both man’s need and this king’s remedy are indicated by the coming king’s name…
Fourth, this coming king will be Yahweh. “And this is the name by which he will be called: ‘the LORD is our righteousness.’” To be sure, the names of many OT figures contain the divine name. (In fact, “Jeremiah” has the divine name contained in it, meaning “Yahweh exalts.”) Yet, we don’t assume from this that these people are divine. Why should we believe that this Davidic king is divine? The context points in that direction for at least a couple of reasons. First, much has been made in the passage about the righteousness of this king; then the name of the king is “Yahweh is our righteousness.” Second, in verses7-8, Jeremiah notes that a day is coming when Yahweh’s greatest act of salvation is not known to be that of the exodus, but that of the gathered remnant, which Jeremiah also describes as the work of the coming king. Both of these are indicators that the prophecy identifies the king with Yahweh.
As mentioned above, the king’s name “Yahweh is our righteousness” coincides thematically with the teaching of Isaiah 53. We have all sinned and been separated from God. The vicarious suffering and imputed righteousness of the King is what brings the people back into a right relationship with God. The King, who is Yahweh, IS our righteousness.
As we continue in Hebrews, we’ll find the author appealing repeatedly to the Davidic promise, assuming the full OT development of this promise, not merely the near-context of whatever single OT passage he happens to cite. So, when he references 2 Samuel 7, he has in mind not only that chapter or book, but how the understanding of the promise was developed through the following historical, poetical, and prophetic books of the OT, including Jeremiah 23.
I look forward to opening the Word with you Sunday. As we prepare our hearts, let’s think about Jesus as King, Yahweh our righteousness.
Comments