Jeremiah 30
PATWhom the king oftiabylon roasted in the fire. Casting into the fire was a punishment used in that country, as appears from the history of the three children, Dan. iii. There was likewise a way of roasting by a gentlo fire, to make men die by a more lingering death, such as Antiochus practised upon the seven brethren; (2 Mac. vii. 5.) and was often used in the Dioclcsian persecution, as Lactantius describes it, de Mortib. Pcrsccutorum, cap. 21. The word here properly denotes this sort of punishment. Vcr. 23. Because they have committed villany in Israel, and have committed adultery with their neighbours’ wives.] Compare xxiii. 14. The Jewish writers will needs have these to have been the two elders that attempted Susannah’s chastity. For they have a traditional account of that story; though they do not look upon the history of it, that is still extant in the Greek, to be authentic. This and the following chapter contain general promises of God’s mercy to the Jews, and assurances that he will never forget the covenant that he made with their fathers: those were partly fulfilled in their restoration under Cyrus, but more fully to be accomplished in the times of the Mcssias; and by the gracious terms of that new covenant, which he will establish with the spiritual Israel. At, or before, whose second appearing, we may expect a general conversion and restoration of God’s ancient people: a blessing implied in those prophecies of the Old Testament, where the joint restoration of Israel and Judah is foretold: as has been observed upon Isa. xi. 11. 13. Vcr. 2. W RITE thee all the words that I have spoken unto thee in a book.] The words that follow contain a promise of the Jews* restoration from their captivity. (Compare ver. 4.) These God commands should be committed to writing for the use of posterity, to be a support to the Jews, and an encouragement for them to trust in God, and a proof of God’s prescience and overruling providence, when the event shall be brought to pass. (See the note on xxii. 30.) reduced into servitude by the Greeks and Romans; and at present there is no place in the world where they can be said to be their own masters.
Jeremiah 30:3
I will bring again the captivity of my people Israel and Judah. Israel and Judah having been carried away by two distinct captives, into different parts of the world, several prophecies of the Old Testament not only foretell the restoration of each of them, but likewise their reunion after their restoration. (See above, iii. 18. Ezek. xxxvii. 6. 21, 22. Hos. i. 11.) Now, though it be granted that some of every tribe did return to their own country under Cyrus and Artaxerxcs, and are therefore called by the name of all Israel, (Ezra ii. 73. vi. 17. vii. 13. x. 5. Nehcm. xii. 47.) yet the far greatest part of these were of Judah and Benjamin, together. with the Levitcs,. (See Ezra i. 5.) So that it is a great question what is become of the main body of the ten tribes, which Shalmaneser carried away into Assyria, and the neighbouring countries: from all which we may infer, that this and the like prophecies of the Old Testament refer to a farther restoration of the Jews that is yet to come.
Jeremiah 30:5
We have heard the voice of trembling. Such a one as discovers great fear, and apprehensions of impending evils. Ver. G. Ask ye now, and see, whether a man doth travail with child, &c] All men seem to carry that concern in their looks, and discover such an uneasiness in their behaviour, under their apprehension of approaching evils, as women do when the time of their travail draws near* (Compare vi. 24. Nahum ii. 10.)
Jeremiah 30:7
Alas! for that day, for it is great, so that tha’e is none like it, &c. The word day often comprehends a succession of time, in which a whole series of events is transacted: so it here contains the whole time of the siege and taking of Jerusalem, the destruction of the city and temple, and the carrying away the people captive. This is described as a time of great tribulation, in which it was an earnest of the day of judgment, called the great and terrible day of the Lord, Joel ii. 31.
Jeremiah 30:8
For it shall come to pass, saith the Lord, that in that day I will break his yoke from off thy neck. In the day when Jacob shall be saved out of all his troubles, (ver. 7.) The phrase that day often denotes an extraordinary or remarkable time, for some signal events of Providence. (See the note on Isa. iv. 2.) And strangers shall no more serve themselves of him.] This promise has not yet received its accomplishment: since, after the return of the Jews under Cyrus, they were
Jeremiah 30:9
But they shall serve the Lord their God. They shall steadily adhere to the true religion and service of God, expressed elsewhere thus, I will be their God, and they shall be my people. (See ver. 22.) And David their king.] That is, the Messias, who is often called by the name of David in the prophets, as the person in whore all the promises made to David were to be fulfilled. (See Isa. Iv. 3, 4. Ezek. xxxiv. 23. xxxvii. 24. Hos. iii. 5.) WJiom I will raise up unto them.’] An expression elsewhere used by the holy writers, when they speak of the coming of Christ. (See Luke i. 69. Acts ii. 30. xiii. 23.)
Jeremiah 30:10
Therefore fear not, O my servant Jacob, &c. As if God had utterly forsaken thee, or cast thee off; (Compare Isa. xli. 15. xliv. 2.) For, lo, I will save thee from afar, and thy seed from the land of their captivity.] Twill deliver thee from thy captivity, though thou shouldest be dispersed into the most distant countries: and this, though it be not accomplished in the Jews of the present age, shall be made good to their posterity, who are beloved for their fathers 9 sake, as St. Paul speaks, Rom. xi. 28. National blessings are promised in common to parents and children, who, as they are called promiscuously by the same name, as Jacob here denotes his posterity: so they are looked upon in such cases as one aggregate body, or race of people. (See the note on xxix. 10.) And Israel shall be in rest and quiet, and none shall make him afraid.] These expressions denote external peace and freedom from the annoyance of enemies, as hath been observed upon xxiii. 6.
Jeremiah 30:11
Though I make an end of all nations, whither I have scattered thee. Such as the Assyrians, Chaldeans, Egyptians, &c. yet I will not make a full end of thee. (See the note on xxxi. 36.) But I will correct thee in measure, [sec x. 24.] and not leave thee altogether unpunished.] This latter part of the verse some render, and not utterly destroy thee: which sense, as it suits very well with this place, so it agrees much better with the scope of those two texts in the Pentateuch, where we first meet with it, Exod. xxxiv. 7. and Numb. xiv. 18. than the common translation, which renders the words there, and will by no means acquit the guilty. The sense which our translation gives here of this phrase, I will not leave thee altogether unpunished, agrees very well with the context of some other places, where this phrase is used, as particularly xxv. 29. xlix. 12. of this prophecy; as also Nahum i. 3.
Jeremiah 30:12
For thus saith the Lord, TJiy bruise is incurable, &c. In all human appearance, and therefore it is none but God can heal thee, and recover thee out of this desperate condition.
Jeremiah 30:13
Tliere is none to plead thy cause, that thou mayest be bound up. There is none that, by the reformation of their lives, or their intercessions with God, endeavour to avert his displeasure. (See Ezek. xxii. 30.) Or else the words may be rendered, There is none to judge thy cause. (Sec vi. 28. xxii. 6.) None knows the true nature of thy malady, or what medicines are fit to be applied to thy case. Their calamitous state is compared to a distempered body; (see ver. 17. viii. 22. Isa. i. 5, 6.) and the false prophets, instead of applying proper’remedies, have healed the wounds of my people slightly; as we read, vi. 14.
Jeremiah 30:14
All thy lovers have forgotten thee. See xxii. For. I have wounded thee with the wound of an enemy, &c] Thy iniquities have provoked me to punish thee with that severity, as looks like cruelty, and as if I had declared myself an utter enemy to thee.
Jeremiah 30:15
Why criest thou for thine affliction, &c. Yet why shouldest thou expostulate with me, as if I had dealt unjustly with thee? “Whereas, if thy condition seems desperate, it is owing to thine own iniquities, which have still been increased with new aggravations of guilt.
Jeremiah 30:16
Tlierefore[or yet surely, see the note on xvi. 14. all they that devour thee shall be devoured, &c] See ver. 11. Isa. xxxiii. 1.
Jeremiah 30:17
For: I will restore health unto thee, &c. See ver. 12, 13.
Jeremiah 30:18
I will bring again the captivity of Jacob’s tents. The expression alludes to the ancient custom of dwelling in tents, or tabernacles. (Compare Isa. xxxiii. 20. liv. 2.) This was in some degree fulfilled under Zerubbabel. And the city shall be built upon her own heap.] Or hill, as it is in the margin, as that part of Jerusalem particularly was, which was called Mount Zion. And generally there was a castle or citadel in the middle of the ancient cities, upon a rising ground, for the greater strength and security of the place. (See Josh. xi. 13.) And the palace shall remain[or be placed] after the manner thereof^ By the palace maybe understood, either the temple or the king’s house; which the prophet foretells shall be built upon its former foundation and dimensions.
Jeremiah 30:19
And out of them shall proceed thanksgiving, &c. See xxxi. 4. 13. 18. xxxiii. 11. Zech. x. 8.
Jeremiah 30:20
Their children also shall be as aforetime, and their congregation shall be established before me. Their church and commonwealth shall be restored to their former state. (Compare xxxiii. 7. 11. Isa. i. 27.)
Jeremiah 30:21
And their nobles shall be of themselves, and their governors shall proceed from the midst of them. The Hebrew word addiro is in the singular number, and literally signifies their mighty one, a title given to God himself, Psal. xciii. 4. and to a mighty angel, Isa. x. 34. probably the Aoyoc, or Son of God. The sense is, they shall be no more governed by strangers, but shall have a ruler of their own nation; such as was Zerubbabel, a figure of Christ. And I will cause him to draw near, and he shall apr proach to me.] He shall have a near attendance upon me:. for I will make him a priest to me as well as a king, according to that prophecy concerning the Messiah, Psal. ex. 4. Thou art a priest for ever, after the order ofUelchi-’ sedec. This phrase of coming, or drawing near, to God, is particularly applied to the office of the priests and Levites, Numb. xvi. 5. For who is this that eripaged his heart to approach unto me? saith the Lord.] For who is there but the Messias, that is so entirely devoted to my service? (Sec Psal, xi. 8* 4N2
Jeremiah 30:24
Thou shall also speak unto Shamaiah the Nehdamite. Or, the dreamer, as the word is rendered in the margin. (See ver. 8.) This was done after the messengers who delivered the former message to the captives at Babylon were returned home, who brought along with them the letter of Shemaiah mentioned in the following verse. (See ver. 27.)
And to Zephaniah the son o/Maaseiah the priest.* Seethe note on xxi. 1.
The Lord hath made thee priest instead ofJehoiada the priest. Shemaiah directs the words of his letter to Zephaniah, in the first place, as being next in order to the high-priest, and therefore called the second priest, lii. 24. and tells him, that God has appointed him to supply the place of the high-priest, being probably absent at that time, who was either Azariah, or Seraiah his son; but might be called by the name of Jehoiada, a person so remarkable for his zeal and courage, 2 Chron.xxxiii. xxxiv. It is certain, some of the high-priests had several names, as is taken for granted frequently by Selden, Lightfoot, and other learned men, who have endeavoured to give us an account of their succession, out of the histories of the Kings and Chronicles. (See Selden, de Success, in Pontificat. lib. i. cap. 5. Lightfoot’s Temple Service, chap. 4.) • Tttatye should be officers in the house of the Lord, for every man that is mad, and maketh himself a prophet.] Sec xx. 1, 2. and the note there. The prophets and inspired persons, were often accused of madness, or being possessed with an evil spirit, by their enemies. (Sec 2 Kings ix. 11. Hos. ix. 7. John x. 20. Acts xxvi. 24.) Vcr. 27; For therefore [or because, see Noldius, p. 728.] he sent unto us in Babylon.] Sec ver. 5. Vcr. 32. lie shall not have a man to dwell among his people, neither shall he behold the good tliat I will do for my people.] None of his posterity shall remain to see my people restored to their own land again. (Compare ver. 11.) Because he hath taught rebellion against the Lord.] See xxviii. 16.