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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
7. great--marked by great calamities
(Joe 2:11, 31;
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
they shall serve the Lord, their rightful King in the theocracy
10. from afar--Be not afraid as if the distance of the places whither
ye are to be dispersed precludes the possibility of return.
11. though . . . full end of all nations . . . yet . . . not . . . of
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.
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.
14. lovers--the peoples formerly allied to thee, Assyria and Egypt
16. Therefore--connected with
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
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
(Jer 8:22; 33:6).
18. bring again . . . captivity--
(Jer 33:7, 11).
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
(Jer 17:26; 31:12, 13; 33:11;
Isa 35:10; 51:11).
20. as aforetime--as flourishing as in the time of David.
21. their nobles--rather, "their Glorious One," or "Leader" (compare
answering to "their Governor" in the parallel clause.
Vengeance upon God's foes always accompanies manifestations of His
grace to His people.