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76 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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Title = 'The Book of the Prophet Jeremiah';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 30';
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<p id="Chapter30" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 30
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<p id="Jer30_1"><a onclick="return mV('Jer',30,'1-24');">Jer 30:1-24</a>. RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH.
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<p id="Jer30_2"><b>2. Write...in a book</b>—After the destruction of Jerusalem Jeremiah is not ordered as heretofore to <i>speak,</i> but to <i>write</i> the succeeding prophecy (<a onclick="return mV('Jer',30,4);">Jer 30:4</a>, etc.), so as thereby it might be read by his countrymen wheresoever they might be in their dispersion.
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<p id="Jer30_3"><b>3. bring again...captivity of...Israel and Judah</b>—the restoration not merely of the <i>Jews</i> (treated of in this thirtieth chapter), but also of the ten tribes ("Israel"; treated in the thirty-first chapter), together forming the whole nation (<a onclick="return mV('Jer',30,18);">Jer 30:18</a>; <a onclick="return mV('Jer',32,44);">Jer 32:44</a>; <a onclick="return mV('Eze',39,25);">Eze 39:25</a>; <a onclick="return mV('Amo',9,14,15);">Amo 9:14-15</a>,). "Israel" is mentioned first because its exile was longer than that of Judah. <i>Some</i> captives of the Israelite ten tribes returned with those of Judah (<a onclick="return mV('Luk',2,36);">Luk 2:36</a>; "Aser" is mentioned). But these are only a pledge of the <i>full</i> restoration hereafter (<a onclick="return mV('Rom',11,26);">Rom 11:26</a>, "<i>All</i> Israel"). Compare <a onclick="return mV('Jer',16,15);">Jer 16:15</a>. This third verse is a brief statement of the subject before the prophecy itself is given.
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<p id="Jer30_5"><b>5. We have heard...trembling</b>—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 (<a onclick="return mV('Jer',30,6);">Jer 30:6</a>).
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<p id="Jer30_6"><b>6. Ask</b>—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 (<a onclick="return mV('Jer',4,31);">Jer 4:31</a>; <a onclick="return mV('Jer',6,24);">6:24</a>). 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 (<a onclick="return mV('Isa',66,'7-9');">Isa 66:7-9</a>).
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<br><br><b>paleness</b>—properly the color of herbs blasted and fading: the <i>green paleness</i> of one in jaundice: the <i>sickly paleness</i> of terror.
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<p id="Jer30_7"><b>7. great</b>—marked by great calamities (<a onclick="return mV('Joe',2,11,31);">Joe 2:11, 31</a>; <a onclick="return mV('Amo',5,18);">Amo 5:18</a>; <a onclick="return mV('Zep',1,14);">Zep 1:14</a>).
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<br><br><b>none like it...but he shall be saved</b>— (<a onclick="return mV('Dan',12,1);">Dan 12:1</a>). The partial deliverance at Babylon's downfall prefigures the final, complete deliverance of Israel, literal and spiritual, at the downfall of the mystical Babylon (<a onclick="return mV('Rev',18,'1-');">Rev 18:1-19:21</a>).
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<p id="Jer30_8"><b>8. his yoke...thy neck</b>—his, that is, Jacob's (<a onclick="return mV('Jer',30,7);">Jer 30:7</a>), the yoke imposed <i>on him.</i> The transition to the second person is frequent, God speaking <i>of</i> Jacob or Israel, at the same time addressing him directly. So "him" rightly follows; "foreigners shall no more make him their servant" (<a onclick="return mV('Jer',25,14);">Jer 25:14</a>). After the deliverance by Cyrus, Persia, Alexander, Antiochus, and Rome made Judah their servant. The full of deliverance meant must, therefore, be still future.
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<p id="Jer30_9"><b>9.</b> Instead of <i>serving strangers</i> (<a onclick="return mV('Jer',30,8);">Jer 30:8</a>), they shall serve the Lord, their rightful King in the theocracy (<a onclick="return mV('Eze',21,27);">Eze 21:27</a>).
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<br><br><b>David, their king</b>—No <i>king</i> 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 <i>Son of David,</i> Messiah, must therefore be meant; so the <i>Targum</i> (compare <a onclick="return mV('Isa',55,3,4);">Isa 55:3-4</a>; <a onclick="return mV('Eze',34,23,24);">Eze 34:23-24</a>; <a onclick="return mV('Eze',37,24);">37:24</a>; <a onclick="return mV('Hsa',3,5);">Hsa 3:5</a>; <a onclick="return mV('Rom',11,'25-32');">Rom 11:25-32</a>). He was appointed to the throne of David (<a onclick="return mV('Isa',9,7);">Isa 9:7</a>; <a onclick="return mV('Luk',1,32);">Luk 1:32</a>). 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 (<a onclick="return mV('Jhn',5,22,23,27);">Jhn 5:22-23, 27</a>).
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<br><br><b>raise up</b>—applied to the judges whom God <i>raised up</i> as <i>deliverers</i> of Israel out of the hand of its oppressors (<a onclick="return mV('Jdg',2,16);">Jdg 2:16</a>; <a onclick="return mV('Jdg',3,9);">3:9</a>). So Christ was <i>raised up</i> as the antitypical Deliverer (<a onclick="return mV('Psa',2,6);">Psa 2:6</a>; <a onclick="return mV('Luk',1,69);">Luk 1:69</a>; <a onclick="return mV('Act',2,30);">Act 2:30</a>; <a onclick="return mV('Act',13,23);">13:23</a>).
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<p id="Jer30_10"><b>10. from afar</b>—Be not afraid as if the distance of the places whither ye are to be dispersed precludes the possibility of return.
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<br><br><b>seed</b>—Though through the many years of captivity intervening, you yourselves may not see the restoration, the promise shall be fulfilled to your <i>seed,</i> primarily at the return from Babylon, fully at the final restoration.
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<br><br><b>quiet...none...make...afraid</b>— (<a onclick="return mV('Jer',23,6);">Jer 23:6</a>; <a onclick="return mV('Zec',14,11);">Zec 14:11</a>).
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<p id="Jer30_11"><b>11. though...full end of all nations...yet...not...of thee</b>— (<a onclick="return mV('Amo',9,8);">Amo 9:8</a>). 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.
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<br><br><b>in measure</b>—literally, "with judgment," that is, moderation, not in the full rigor of justice (<a onclick="return mV('Jer',10,24);">Jer 10:24</a>; <a onclick="return mV('Jer',46,28);">46:28</a>; <a onclick="return mV('Psa',6,1);">Psa 6:1</a>; <a onclick="return mV('Isa',27,8);">Isa 27:8</a>).
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<br><br><b>not...altogether unpunished</b>— (<a onclick="return mV('Exd',34,7);">Exd 34:7</a>).
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<p id="Jer30_12"><b>12.</b> 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 (<a onclick="return mV('Jer',8,22);">Jer 8:22</a>; <a onclick="return mV('Jer',15,18);">15:18</a>; <a onclick="return mV('2Ch',36,16);">2Ch 36:16</a>).
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<p id="Jer30_13"><b>13. none to plead</b>—a new image from a court of justice.
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<br><br><b>bound up</b>—namely, with the <i>bandages</i> applied to tie up a wound.
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<br><br><b>no healing medicines</b>—literally, "medicines of healing," or else applications, (literally, "ascensions") of medicaments.
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<p id="Jer30_14"><b>14. lovers</b>—the peoples formerly allied to thee, Assyria and Egypt (compare <a onclick="return mV('Lam',1,2);">Lam 1:2</a>).
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<br><br><b>seek thee not</b>—have cast away all concern for thee in thy distress.
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<br><br><b>wound of an enemy</b>—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, <i>as though</i> He were an "enemy" (<a onclick="return mV('Jer',5,6);">Jer 5:6</a>; <a onclick="return mV('Job',13,24);">Job 13:24</a>; <a onclick="return mV('Job',30,21);">30:21</a>).
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<p id="Jer30_15"><b>15. Why criest thou</b>—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].
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<p id="Jer30_16"><b>16. Therefore</b>—connected with <a onclick="return mV('Jer',30,13);">Jer 30:13</a>, because "There is none to plead thy cause...<i>therefore</i>" 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 <a onclick="return mV('Jer',30,14);">Jer 30:14</a>. 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.
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<br><br><b>devour thee...be devoured...spoil ...be a spoil...prey upon...give for a prey</b>—retribution in kind (see on JFB for <a href="./Comm/jfb/Jer/Jer002.html#Jer2_3">Jer 2:3</a>; <a onclick="return mV('Exd',23,22);">Exd 23:22</a>; <a onclick="return mV('Isa',33,1);">Isa 33:1</a>).
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<p id="Jer30_17"><b>17.</b> (<a onclick="return mV('Jer',8,22);">Jer 8:22</a>; <a onclick="return mV('Jer',33,6);">33:6</a>).
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<br><br><b>Outcast</b>—as a wife put away by her husband (<a onclick="return mV('Isa',62,4);">Isa 62:4</a>, contrasted with <a onclick="return mV('Jer',30,12);">Jer 30:12</a>).
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<br><br><b>Zion</b>—alluding to its <i>Hebrew</i> meaning, "dryness"; "sought after" by none, as would be the case with an <i>arid</i> region (<a onclick="return mV('Isa',62,12);">Isa 62:12</a>). The extremity of the people, so far from being an obstacle to, will be the chosen opportunity of, God's grace.
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<p id="Jer30_18"><b>18. bring again...captivity</b>— (<a onclick="return mV('Jer',33,7,11);">Jer 33:7, 11</a>).
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<br><br><b>tents</b>—used to intimate that their present dwellings in Chaldea were but temporary as <i>tents.</i>
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<br><br><b>have mercy on dwelling-places</b>— (<a onclick="return mV('Psa',102,13);">Psa 102:13</a>).
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<br><br><b>own heap</b>—on the same hill, that is, site, a hill being the usual site chosen for a city (compare <a onclick="return mV('Jos',11,13);">Jos 11:13</a>, <i>Margin</i>). 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 <i>ruins,</i>" as in <a onclick="return mV('Jer',49,2);">Jer 49:2</a>.
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<br><br><b>palace</b>—the king's, on Mount Zion.
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<br><br><b>remain</b>—rather, "shall be inhabited" (see on JFB for <a href="./Comm/jfb/Jer/Jer017.html#Jer17_6">Jer 17:6</a>, <a onclick="return mV('Jer',17,25);">Jer 17:25</a>). This confirms <i>English Version,</i> "palace," not as others translate, "the temple" (see <a onclick="return mV('1Ki',16,18);">1Ki 16:18</a>; <a onclick="return mV('2Ki',15,25);">2Ki 15:25</a>).
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<p id="Jer30_19"><b>19. thanksgiving</b>—The <i>Hebrew</i> word includes <i>confession</i> as well as <i>praise;</i> for, in the case of God, the highest <i>praises</i> we can bestow are only <i>confessing</i> what God really is [BENGEL], (<a onclick="return mV('Jer',17,26);">Jer 17:26</a>; <a onclick="return mV('Jer',31,12,13);">31:12-13</a>; <a onclick="return mV('Jer',33,11);">33:11</a>; <a onclick="return mV('Isa',35,10);">Isa 35:10</a>; <a onclick="return mV('Isa',51,11);">51:11</a>).
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<br><br><b>multiply them</b>— (<a onclick="return mV('Zec',10,8);">Zec 10:8</a>).
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<p id="Jer30_20"><b>20. as aforetime</b>—as flourishing as in the time of David.
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<p id="Jer30_21"><b>21. their nobles</b>—rather, "their Glorious One," or "Leader" (compare <a onclick="return mV('Act',3,15);">Act 3:15</a>; <a onclick="return mV('Hbr',2,10);">Hbr 2:10</a>), answering to "their Governor" in the parallel clause.
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<br><br><b>of themselves</b>—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 (<a onclick="return mV('Gen',49,10);">Gen 49:10</a>; <a onclick="return mV('Mic',5,2);">Mic 5:2</a>; <a onclick="return mV('Rom',9,5);">Rom 9:5</a>), the antitypical "David" (<a onclick="return mV('Jer',30,9);">Jer 30:9</a>).
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<br><br><b>cause him to draw near</b>—as the great Priest (<a onclick="return mV('Exd',19,22);">Exd 19:22</a>; <a onclick="return mV('Lev',21,17);">Lev 21:17</a>), through whom believers also have access to God (<a onclick="return mV('Hbr',10,'19-22');">Hbr 10:19-22</a>). His priestly and kingly characters are similarly combined (<a onclick="return mV('Psa',110,4);">Psa 110:4</a>; <a onclick="return mV('Zec',6,13);">Zec 6:13</a>).
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<br><br><b>who...engaged...heart to approach</b>—literally, "pledged his heart," that is, his life; a thing unique; Messiah alone has made His life responsible as the surety (<a onclick="return mV('Hbr',7,22);">Hbr 7:22</a>; <a onclick="return mV('Hbr',9,'11-15');">9:11-15</a>), in order to gain access not only for Himself, but for us to God. <i>Heart</i> is here used for <i>life,</i> to express the <i>courage</i> 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 (<a onclick="return mV('Isa',63,'1-3');">Isa 63:1-3</a>).
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<p id="Jer30_22"><b>22. ye shall be my people,</b> etc.—The covenant shall be renewed between God and His people through Messiah's mediation (<a onclick="return mV('Jer',30,21);">Jer 30:21</a>; <a onclick="return mV('Jer',31,1,33);">31:1, 33</a>; <a onclick="return mV('Jer',32,38);">32:38</a>; <a onclick="return mV('Eze',11,20);">Eze 11:20</a>; <a onclick="return mV('Jer',36,28);">36:28</a>).
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<p id="Jer30_23"><b>23, 24.</b> (<a onclick="return mV('Jer',23,19);">Jer 23:19</a>). Vengeance upon God's foes always accompanies manifestations of His grace to His people.
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<br><br><b>continuing</b>—literally, "sojourning," abiding constantly; appropriately here in the case of Babylon, which was to be <i>permanently</i> destroyed, substituted for "whirling itself about" ("grievous" in <i>English Version</i>) (see on JFB for <a href="./Comm/jfb/Jer/Jer023.html#Jer23_19">Jer 23:19</a>, <a href="./Comm/jfb/Jer/Jer023.html#Jer23_20">Jer 23:20</a>), where the <i>temporary</i> downfall of Judea is spoken of.
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