Jeremiah 30

Jer 30:1-24.

RESTORATION OF THE

JEWS FROM

BABYLON AFTER

ITS

CAPTURE, AND

RAISING

UP OF

MESSIAH.

2. Write . . . in a book--After the destruction of Jerusalem Jeremiah

is not ordered as heretofore to speak, but to write the succeeding

prophecy

(Jer 30:4,

&c.), so as thereby it might be read by his countrymen wheresoever they

might be in their dispersion.

3. bring again . . . captivity of . . . Israel

and Judah--the restoration not merely of the Jews (treated

of in this thirtieth chapter), but also of the ten tribes ("Israel";

treated in the thirty-first chapter), together forming the whole nation

(Jer 30:18;

Jer 32:44;

Eze 39:25;

Am 9:14, 15).

"Israel" is mentioned first because its exile was longer than that of

Judah. Some captives of the Israelite ten tribes returned with

those of Judah

(Lu 2:36;

"Aser" is mentioned). But these are only a pledge of the full

restoration hereafter

(Ro 11:26,

"All Israel"). Compare

Jer 16:15.

This third verse is a brief statement of the subject before the

prophecy itself is given.

5. We have heard . . . trembling--God introduces the

Jews speaking that which they will be reduced to at last in spite of

their stubbornness. Threat and promise are combined: the former

briefly; namely, the misery of the Jews in the Babylonian captivity

down to their "trembling" and "fear" arising from the approach of the

Medo-Persian army of Cyrus against Babylon; the promise is more fully

dwelt on; namely, their "trembling" will issue in a deliverance as

speedy as is the transition from a woman's labor pangs to her joy at

giving birth to a child

(Jer 30:6).

6. Ask--Consult all the authorities, men or books, you can, you will

not find an instance. Yet in that coming day men will be seen with their

hands pressed on their loins, as women do to repress their pangs. God

will drive men through pain to gestures more fitting a woman than a man

(Jer 4:31; 6:24).

The metaphor is often used to express the previous pain followed by the

sudden deliverance of Israel, as in the case of a woman in childbirth

(Isa 66:7-9).

paleness--properly the color of herbs blasted and fading: the

green paleness of one in jaundice: the sickly paleness of terror.

7. great--marked by great calamities

(Joe 2:11, 31;

Am 5:18;

Zep 1:14).

none like it . . . but he shall be saved--

(Da 12:1).

The partial deliverance at Babylon's downfall prefigures the final,

complete deliverance of Israel, literal and spiritual, at the downfall

of the mystical Babylon

(Re 18:1-19:21).

8. his yoke . . . thy neck--his, that is, Jacob's

(Jer 30:7),

the yoke imposed on him. The transition to the second person is

frequent, God speaking of Jacob or Israel, at the same time

addressing him directly. So "him" rightly follows; "foreigners shall no

more make him their servant"

(Jer 25:14).

After the deliverance by Cyrus, Persia, Alexander, Antiochus, and Rome

made Judah their servant. The full of deliverance meant must,

therefore, be still future.

9. Instead of serving strangers

(Jer 30:8),

they shall serve the Lord, their rightful King in the theocracy

(Eze 21:27).

David, their king--No king of David's seed has held the scepter

since the captivity; for Zerubbabel, though of David's line, never

claimed the title of "king." The Son of David, Messiah, must

therefore be meant; so the Targum (compare

Isa 55:3, 4;

Eze 34:23, 24; 37:24;

Ho 3:5;

Ro 11:25-32).

He was appointed to the throne of David

(Isa 9:7;

Lu 1:32).

He is here joined with Jehovah as claiming equal allegiance. God is our

"King," only when we are subject to Christ; God rules us not

immediately, but through His Son

(Joh 5:22, 23, 27).

raise up--applied to the judges whom God raised up as

deliverers of Israel out of the hand of its oppressors

(Jud 2:16; 3:9).

So Christ was raised up as the antitypical Deliverer

(Ps 2:6;

Lu 1:69;

Ac 2:30; 13:23).

10. from afar--Be not afraid as if the distance of the places whither

ye are to be dispersed precludes the possibility of return.

seed--Though through the many years of captivity intervening, you

yourselves may not see the restoration, the promise shall be fulfilled

to your seed, primarily at the return from Babylon, fully at the

final restoration.

quiet . . . none . . . make . . . afraid--

(Jer 23:6;

Zec 14:11).

11. though . . . full end of all nations . . . yet . . . not . . . of

thee--

(Am 9:8).

The punishment of reprobates is final and fatal; that of God's people

temporary and corrective. Babylon was utterly destroyed: Israel after

chastisement was delivered.

in measure--literally, "with judgment," that is, moderation, not in

the full rigor of justice

(Jer 10:24; 46:28;

Ps 6:1;

Isa 27:8).

not . . . altogether unpunished--

(Ex 34:7).

12. The desperate circumstances of the Jews are here represented as

an incurable wound. Their sin is so grievous that their hope of the

punishment (their exile) soon coming to an end is vain

(Jer 8:22; 15:18;

2Ch 36:16).

13. none to plead--a new image from a court of justice.

bound up--namely, with the bandages applied to tie up a wound.

no healing medicines--literally, "medicines of healing," or else

applications, (literally, "ascensions") of medicaments.

14. lovers--the peoples formerly allied to thee, Assyria and Egypt

(compare

La 1:2).

seek thee not--have cast away all concern for thee in thy distress.

wound of an enemy--a wound such as an enemy would inflict. God

condescends to employ language adapted to human conceptions. He is

incapable of "enmity" or "cruelty"; it was their grievous sin which

righteously demanded a grievous punishment, as though He were an

"enemy"

(Jer 5:6;

Job 13:24; 30:21).

15. Why criest thou--as if God's severity was excessive. Thou hast

no reason to complain, for thine affliction is just. Thy cry is too

late, for the time of repentance and mercy is past

[CALVIN].

16. Therefore--connected with

Jer 30:13,

because "There is none to plead thy cause . . .

therefore" I will plead thy cause, and heal thy wound, by

overwhelming thy foes. This fifteenth verse is inserted to amplify what

was said at the close of

Jer 30:14.

When the false ways of peace, suggested by the so-called prophets, had

only ended in the people's irremediable ruin, the true prophet comes

forward to announce the grace of God as bestowing repentance and

healing.

devour thee . . . be devoured . . . spoil . . . be a spoil . . . prey

upon . . . give for a prey--retribution in kind

(see on

Jer 2:3;

Ex 23:22;

Isa 33:1).

17.

(Jer 8:22; 33:6).

Outcast--as a wife put away by her husband

(Isa 62:4,

contrasted with

Jer 30:12).

Zion--alluding to its Hebrew meaning, "dryness"; "sought after"

(Isa 62:12).

The extremity of the people, so far from being an obstacle to, will be

the chosen opportunity of, God's grace.

18. bring again . . . captivity--

(Jer 33:7, 11).

tents--used to intimate that their present dwellings in Chaldea were

but temporary as tents.

have mercy on dwelling-places--

(Ps 102:13).

own heap--on the same hill, that is, site, a hill being the usual site

chosen for a city (compare

Jos 11:13,

Margin). This better answers the parallel clause, "after the

manner thereof" (that is, in the same becoming ways as formerly), than

the rendering, "its own heap of ruins," as in

Jer 49:2.

palace--the king's, on Mount Zion.

remain--rather, "shall be inhabited"

(see on

Jer 17:6,

Jer 17:25).

This confirms English Version, "palace," not as others

translate, "the temple" (see

1Ki 16:18;

2Ki 15:25).

19. thanksgiving--The Hebrew word includes confession as well

as praise; for, in the case of God, the highest praises we can

bestow are only confessing what God really is

[BENGEL],

(Jer 17:26; 31:12, 13; 33:11;

Isa 35:10; 51:11).

multiply them--

(Zec 10:8).

20. as aforetime--as flourishing as in the time of David.

21. their nobles--rather, "their Glorious One," or "Leader" (compare

Ac 3:15;

Heb 2:10),

answering to "their Governor" in the parallel clause.

of themselves--of their own nation, a Jew, not a foreigner; applicable

to Zerubbabel, or J. Hyrcanus (hereditary high priest and governor),

only as types of Christ

(Ge 49:10;

Mic 5:2;

Ro 9:5),

the antitypical "David"

(Jer 30:9).

cause him to draw near--as the great Priest

(Ex 19:22;

Le 21:17),

through whom believers also have access to God

(Heb 10:19-22).

His priestly and kingly characters are similarly combined

(Ps 110:4;

Zec 6:13).

who . . . engaged . . . heart to approach--literally, "pledged his

heart," that is, his life; a thing unique; Messiah alone has made His

life responsible as the surety

(Heb 7:22; 9:11-15),

in order to gain access not only for Himself, but for us to God.

Heart is here used for life, to express the

courage which it needed to undertake such a tremendous

suretyship. The question implies admiration at one being found

competent by His twofold nature, as God and man, for the task. Compare

the interrogation

(Isa 63:1-3).

22. ye shall be my people, &c.--The covenant shall be renewed between

God and His people through Messiah's mediation

(Jer 30:21; 31:1, 33; 32:38;

Eze 11:20; 36:28).

23, 24.

(Jer 23:19).

Vengeance upon God's foes always accompanies manifestations of His

grace to His people.

continuing--literally, "sojourning," abiding constantly; appropriately

here in the case of Babylon, which was to be permanently destroyed,

substituted for "whirling itself about" ("grievous" in English Version)

(see on

Jer 23:19,20),

where the temporary downfall of Judea is spoken of.