Jer 30:1-24. Restoration of
the Jews from Babylon after Its Capture, and Raising Up of
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
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
2:36; "Aser" is mentioned).
But these are only a pledge of the full restoration hereafter
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,
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;
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
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")
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;
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
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" by none, as would be the case with
an arid region (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,
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;
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
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.
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.