TRV
Translation
King James Version
But they shall serve the LORD their God, and David their king, whom I will raise up unto them.
Complete Jewish Bible
Instead, they will serve ADONAI their God and David their king, whom I will raise up for them.
Berean Standard Bible
Instead, they will serve the LORD their God and David their king, whom I will raise up for them.
American Standard Version
but they shall serve Jehovah their God, and David their king, whom I will raise up unto them.
World English Bible Messianic
but they shall serve the LORD their God, and David their king, whom I will raise up to them.
Geneva Bible (1599)
But they shall serue the Lord their God, and Dauid their King, whom I will raise vp vnto them.
Young's Literal Translation
And they have served Jehovah their God, And David their king whom I raise up to them.
In the KJVVerse 19,677 of 31,102
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Commentary on Jeremiah 30 verses 1–9
1 ¶ The word that came to Jeremiah from the LORD, saying,
2 Thus speaketh the LORD God of Israel, saying, Write thee all the words that I have spoken unto thee in a book.
3 For, lo, the days come, saith the LORD, that I will bring again the captivity of my people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it.
4 And these are the words that the LORD spake concerning Israel and concerning Judah.
5 For thus saith the LORD; We have heard a voice of trembling, of fear, and not of peace.
6 Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?
7 Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it.
8 For it shall come to pass in that day, saith the LORD of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him:
9 But they shall serve the LORD their God, and David their king, whom I will raise up unto them.
Here, I. Jeremiah is directed to write what God had spoken to him, which perhaps refers to all the foregoing prophecies. He must write them and publish them, in hopes that those who had not profited by what he said upon once hearing it might take more notice of it when in reading it they had leisure for a more considerate review. Or, rather, it refers to the promises of their enlargement, which had been often mixed with his other discourses. He must collect them and put them together, and God will now add unto them many like words. He must write them for the generations to come, who should see them accomplished, and thereby have their faith in the prophecy confirmed. He must write them not in a letter, as that in the chapter before to the captives, but in a book, to be carefully preserved in the archives, or among the public rolls or registers of the state. Daniel understood by these books when the captivity was about coming to an end, Dan 9:2. He must write them in a book, not in loose papers: "For the days come, and are yet at a great distance, when I will bring again the captivity of Israel and Judah, great numbers of the ten tribes, with those of the two," Jer 30:3. And this prophecy must be written, that it may be read then also, that so it may appear how exactly the accomplishment answers the prediction, which is one end of the writing of prophecies. It is intimated that they shall be beloved for their fathers' sake (Rom 11:28); for therefore God will bring them again to Canaan, because it was the land that he gave to their fathers, which therefore they shall possess.
II. He is directed what to write. The very words are such as the Holy Ghost teaches, Jer 30:4. These are the words which God ordered to be written; and those promises which are written by his order are as truly his word as the ten commandments which were written with his finger. 1. He must write a description of the fright and consternation which the people were now in, and were likely to be still in upon every attack that the Chaldeans made upon them, which will much magnify both the wonder and the welcomeness of their deliverance (Jer 30:5): We have heard a voice of trembling - the shrieks of terror echoing to the alarms of danger. The false prophets told them that they should have peace, but there is fear and not peace, so the margin reads it. No marvel that when without are fightings within are fears. The men, even the men of war, shall be quite overwhelmed with the calamities of their nation, shall sink under them, and yield to them, and shall look like women in labour, whose pains come upon them in great extremity and they know that they cannot escape them, Jer 30:6. You never heard of a man travailing with child, and yet here you find not here and there a timorous man, but every man with his hands on his loins, in the utmost anguish and agony, as women in travail, when they see their cities burnt and their countries laid waste. But this pain is compared to that of a woman in travail, not to that of a death-bed, because it shall end in joy at last, and the pain, like that of a travailing woman, shall be forgotten. All faces shall be turned into paleness. The word signifies not only such paleness as arises from a sudden fright, but that which is the effect of a bad habit of body, the jaundice, or the green sickness. The prophet laments the calamity upon the foresight of it (Jer 30:7): Alas! for that day is great, a day of judgment, which is called the great day, the great and terrible day of the Lord (Joe 2:31, Jde 1:6), great, so that there has been none like it. The last destruction of Jerusalem is thus spoken of by our Saviour as unparalleled, Mat 24:21. It is even the time of Jacob's trouble, a sad time, when God's professing people shall be in distress above other people. The whole time of the captivity was a time of Jacob's trouble; and such times ought to be greatly lamented by all that are concerned for the welfare of Jacob and the honour of the God of Jacob. 2. He must write the assurances which God had given that a happy end should at length be put to these calamities. (1.) Jacob's troubles shall cease: He shall be saved out of them. Though the afflictions of the church may last long, they shall not last always. Salvation belongs to the Lord, and shall be wrought for his church. (2.) Jacob's troublers shall be disabled from doing him any further mischief, and shall be reckoned with for the mischief they have done him, Jer 30:8. The Lord of hosts, who has all power in his hand, undertakes to do it: "I will break his yoke from off thy neck, which has long lain so heavy, and has so sorely galled thee. I will burst thy bonds and restore thee to liberty and ease, and thou shalt no more be at the beck and command of strangers, shalt no more serve them, nor shall they any more serve themselves of thee; they shall no more enrich themselves either by thy possessions or by thy labours." And, (3.) That which crowns and completes the mercy is that they shall be restored to the free exercise of their religion again, Jer 30:9. They shall be delivered from serving their enemies, not that they may live at large and do what they please, but that they may serve the Lord their God and David their king, that they may come again into order, under the established government both in church and state. Therefore they were brought into trouble and made to serve their enemies because they had not served the Lord their God as they ought to have done, with joyfulness and gladness of heart, Deu 28:47. But, when the time shall come that they should be saved out of their trouble, God will prepare and qualify them for it by giving them a heart to serve him, and will make it doubly comfortable by giving them opportunity to serve him. Therefore we are delivered out of the hands of our enemies, that we may serve God, Luk 1:74, Luk 1:75. And then deliverances out of temporal calamities are mercies indeed to us when by them we find ourselves engaged to and enlarged in the service of God. They shall serve their own God, and neither be inclined, as they had been of old in the day of their apostasy, nor compelled, as they had been of late in the day of their captivity, to serve other gods. They shall serve David their king, such governors as God should from time to time set over them, of the line of David (as Zerubbabel), or at least sitting on the thrones of judgment, the thrones of the house of David, as Nehemiah. But certainly this has a further meaning. The Chaldee paraphrase reads it, They shall obey (or hearken to) the Messiah (or Christ), the Son of David, their king. To him the Jewish interpreters apply it. That dispensation which commenced at their return out of captivity brought them to the Messiah. He is called David their King because he was the Son of David (Mat 22:42) and he answered to the name, Mat 20:31, Mat 20:32. David was an illustrious type of him both in his humiliation and in his exaltation. The covenant of royalty made with David had principal reference to him, and in him the promises of that covenant had their full accomplishment. God gave him the throne of his father David; he raised him up unto them, set him upon the holy hill of Zion. God is often in the New Testament said to have raised up Jesus, raised him up as a King, Act 3:26; Act 13:23, Act 13:33. Observe, [1.] Those that serve the Lord as their God must also serve David their King, must give up themselves to Jesus Christ, to be ruled by him. For all men must honour the Son as they honour the Father, and come into the service and worship of God by him as Mediator. [2.] Those that are delivered out of spiritual bondage must make it appear that they are so by giving up themselves to the service of Christ. Those to whom he gives rest must take his yoke upon them.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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JeromeAD 420
SIX BOOKS ON JEREMIAH 6:5.2-3
This is the David of whom the Gospel speaks: “It will be granted to us, that, liberated from our enemies, we may serve him without fear in holiness and justice all of our days.” For, just as the first Adam and the second Adam are described according to the truth of the body, so also with David and the Lord and Savior. For, since everything that Mary gave to the Lord according to the flesh came from David, whatever was of the seed of David also took its origin and conception from the Holy Spirit. And that the Lord says, “I will break his yoke off of your neck, and I will destroy his hold,” is undoubtedly to be understood in reference to Nebuchadnezzar as a type of the devil.
JeromeAD 420
Commentary on Jeremiah
(Verse 8, 9.) And it shall come to pass on that day, says the Lord of hosts, that I will break the yoke from your neck and I will tear apart your chains; and they (or the foreigners) shall no longer have dominion over them (or you), but they (or you) shall serve (or work for) the Lord their God and David their king, whom I will raise up for them. This is the David of whom even the Gospel speaks (Luke 1), who will give himself to us, so that, liberated from the hand of our enemies without fear, we may serve him in holiness and righteousness before him all the days of our lives. For just as the first Adam and the second Adam are written according to the truth of the body, so too is the Lord and Savior David: because, according to the flesh from David, Mary, who conferred everything holy upon Him, contained whatever was from the seed of David, and He had His origin and conception from the Holy Spirit. And what He says, 'I will break his yoke from your neck, and I will tear apart his chains,' undoubtedly should be understood as a type of the devil from Nebuchadnezzar.
Theodoret of CyrusAD 458
ON JEREMIAH 7:30
“I shall raise up David their king for them.” Christ the Lord brought fulfillment to the prophecy. He sprang from David according to the flesh, and he no longer shepherds only Israel but all the nations. The prophecy had a kind of outcome by way of shadow and type in the time of Zerubbabel as well.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 30:9 unveils a profound prophecy of Israel's future restoration, envisioning a time when the covenant people will faithfully serve the LORD their God. This renewed allegiance is intrinsically linked to the divine promise of a righteous king from the lineage of David, whom God Himself will sovereignly raise up to shepherd His people. This verse serves as a powerful beacon of hope, looking beyond the immediate judgment and impending exile to a future era of spiritual renewal and perfect, divinely appointed leadership.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 30:9 is rich in literary devices that amplify its profound prophetic message. The most prominent is Prophecy itself, as the verse foretells a future event—the spiritual and national restoration of Israel under a divinely appointed king. This prophecy employs Typology, where the historical King David serves as a type or foreshadowing of a greater, future king. The ideal Davidic king of the past points to the ultimate Messianic King who will perfectly fulfill the covenant promises made to David's house. The phrase "serve the LORD their God" resonates deeply with Covenant Language, echoing the stipulations and blessings of the Mosaic covenant, thereby signifying a renewal and deepening of the relationship between God and His people, moving from a broken covenant to a restored one. Furthermore, the divine declaration "whom I will raise up" highlights God's Sovereignty and active role in history, emphasizing His absolute control over the unfolding of His redemptive purposes and His ability to bring about His will regardless of human circumstances.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 30:9 is a cornerstone of biblical theology, affirming God's unwavering faithfulness to His covenant promises, even in the face of human sin and judgment. It powerfully articulates the hope of future restoration, not merely as a return to a physical land, but as a profound spiritual renewal marked by genuine service to Yahweh under the leadership of a divinely appointed king. This king, identified as "David their king," points directly to the enduring nature of the Davidic Covenant and the ultimate hope in the Messiah. The verse teaches that true worship and obedience are intrinsically linked to righteous leadership and that God's ultimate plan is to establish a kingdom of justice and peace, where His people are rightly related to Him. It foreshadows the coming of a perfect ruler who will enable a transformed relationship between God and humanity, culminating in an era of true righteousness and unwavering devotion.
REFLECTION AND APPLICATION
Jeremiah 30:9 offers a profound wellspring of hope for believers today, reminding us that God's faithfulness transcends our failures and that His ultimate plan is always for restoration and reconciliation. In times of personal struggle, societal brokenness, or spiritual dryness, this prophecy assures us that God remains sovereign and actively works to bring about His purposes, even raising up the necessary leadership for our good. Just as ancient Israel looked forward to a renewed relationship with God under a righteous king, we are called to live in the present reality of Christ's kingship, serving Him with undivided devotion. This verse challenges us to examine the nature of our "service" to God—is it genuine, exclusive, and empowered by His Spirit? It encourages us to trust in God's sovereign hand to establish His kingdom fully and to participate faithfully in that kingdom now, knowing that our ultimate hope rests in the King whom God has already raised up. Our service is not merely outward action but an inward posture of heart, reflecting our allegiance to the one true King.
Questions for Reflection
FAQ
Who is "David their king" in this prophecy, given that the historical King David was long dead?
Answer: "David their king" in Jeremiah 30:9 refers not to the historical King David, but to a future, ideal king from his royal lineage. This is a prophetic reference to the Messiah, who would perfectly embody the righteous kingship promised to David's house. The prophets often used "David" as a title or a type to signify the ultimate, eternal king from that lineage, fulfilling the Davidic Covenant (see 2 Samuel 7:12-16).
What does it mean for the people to "serve the LORD their God" in this context?
Answer: To "serve the LORD their God" signifies a profound spiritual transformation and a return to exclusive, willing, and obedient devotion to Yahweh, the covenant God of Israel. This contrasts sharply with the idolatry and rebellion that characterized their past. It implies a renewed covenant relationship where the people's allegiance is solely to God, leading to true worship, obedience to His commands, and a life lived in accordance with His will, under the guidance of their divinely appointed king. This service is a mark of their restored relationship and the blessings of the new covenant, reflecting a heart fully turned back to God.
CHRIST-CENTERED FULFILLMENT
Jeremiah 30:9 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The "David their king" whom God promised to "raise up" is none other than Jesus, who is repeatedly identified in the New Testament as the "Son of David" (e.g., Matthew 1:1). He is the true and eternal King from David's lineage, whose kingdom is everlasting, as foretold by the angel Gabriel to Mary (Luke 1:32-33). God indeed "raised up" Jesus, not only in His incarnation and earthly ministry but preeminently through His resurrection and ascension, establishing Him as Lord and Christ (Acts 2:30-36). Under His perfect and righteous reign, believers are enabled to truly "serve the LORD their God," no longer in the old covenant of law, but in the new covenant of grace (Hebrews 8:6). Through Christ, we are freed from sin and become "slaves of God," bearing fruit for sanctification and eternal life (Romans 6:22). Thus, Jeremiah's prophecy points forward to the very heart of the Gospel: God's sovereign provision of the perfect King, Jesus, through whom His people are restored, reconciled, and empowered to live in faithful service to Him forever, enjoying the blessings of His eternal kingdom.