@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"
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 33:7,11).
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.