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Exegetical and Hermeneutical Commentary of Jeremiah 30:4

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And these [are] the words that the LORD spoke concerning Israel and concerning Judah.

And these are the words that the Lord spake concerning Israel,

and concerning Judah. Which follow in this chapter and the next; first concerning Israel, the ten tribes; and then concerning the two tribes of Judah and Benjamin, even concerning all Israel; whereas, if this prophecy only respects the return from the captivity in Babylon, there is very little in it which concerns the ten tribes, or but a very few of them. The words may be rendered, “unto Israel, and unto Judah”; as being the persons to whom they were directed, as well as were the subjects of them.

Fuente: John Gill’s Exposition of the Entire Bible

The judgment on the nations for the deliverance of Israel. – Jer 30:4 . “And these are the words which Jahveh spake concerning Israel and Judah: Jer 30:5 . For thus saith Jahveh: We have heard a cry of terror, fear, and no peace. Jer 30:6 . Ask now, and see whether a male bears a child? Why do I see every man with his hands on his loins like a woman in childbirth, and every face turned to paleness? Jer 30:7 . Alas! for that day is great, with none like it, and it is a time of distress for Jacob, but he will be saved out of it. Jer 30:8 . And it shall come to pass on that day, saith Jahveh of hosts, that I will break his yoke from upon thy neck, and I will burst thy bonds, and strangers shall no more put servitude on him; Jer 30:9 . But they shall serve Jahveh their God, and David their king, whom I shall raise up to them. Jer 30:10. But fear thou not, O my servant Jacob, saith Jahveh, neither be confounded, O Israel; for, behold, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and be at rest, and be secure, and there shall be none making him afraid. Jer 30:11. For I am with thee, saith Jahveh, to save thee; for I will make an end of all the nations whither I have scattered thee, yet of thee will I not make an end, but I will chastise thee properly and will not let thee go quite unpunished.”

With Jer 30:4 is introduced the description of Israel’s restoration announced in Jer 30:3. This introduction is not absolutely necessary, but neither is it for that reason spurious and to be expunged, as Hitzig seeks to do; it rather corresponds to the breadth of Jeremiah’s representation. The in Jer 30:5 is explicative: “Thus, namely, hath Jahveh spoken.” With the lively dramatic power of a poet, the prophet at once transports the hearers or readers of his prophecy, in thought, into the great day to come, which is to bring deliverance to all Israel. As a day of judgment, it brings terror and anguish on all those who live to see it. , “A voice (sound) of trembling (or terror) we hear,” viz., the people, of whom the prophet is one. does not depend on , but forms with an independent clause: “There is fear and not peace” (or safety). Jer 30:6. What is the cause of this great horror, which makes all men, from convulsive pains, hold their hands on their loins, so as to support their bowels, in which they feel the pangs, and which makes every countenance pale? In Jer 30:7 the cause of this horror is declared. It is the great day of judgment that is coming. “That (not hits) day” points to the future, and thus, even apart from other reasons, excludes the supposition that it is the day of the destruction of Jerusalem that is meant. The words “that day is great” refer to Joe 2:11, and “there is none like it” is an imitation of Joe 2:2; in the latter passage the prophet makes use of a judgment which he had seen passed on Judah – its devastation by locusts – and for the first time presents, as the main element in his prophecy, the idea of the great day of judgment to come on all nations, and by which the Lord will perfect His kingdom on this earth. This day is for Jacob also, i.e., for all Israel, a time of distress; for the judgment falls not merely on the heathen nations, but also on the godless members of the covenant people, that they may be destroyed from among the congregation of the Lord. The judgment is therefore for Israel as well as for other nations a critical juncture, from which the Israel of God, the community of the faithful, will be delivered. This deliverance is described more in detail in Jer 30:8. The Lord will break the yoke imposed on Israel, free His people from all bondage to strangers, i.e., the heathen, so that they may serve only Him, the Lord, and David, His king, whom He will raise up. The suffix in is referred by several expositors (Hitzig, Ngelsbach) to the king of Babylon, “as having been most clearly before the minds of Jeremiah and his contemporaries;” in support of this view we are pointed to Isa 10:27, as a passage which may have been before the eyes of Jeremiah. But neither this parallel passage nor (with the suffix of the second person), which immediately follows, sufficiently justifies this view. For, in the second half also of the verse, the second person is interchanged with the third, and , which is parallel with , requires us to refer the suffix in the latter word to Jacob, so that “his yoke” means “the yoke laid on him,” as in 1Ki 12:4; Isa 9:3. It is also to be borne in mind that, throughout the whole prophecy, neither Babylon nor the king of Babylon is once mentioned; and that the judgment described in these verses cannot possibly be restricted to the downfall of the Babylonian monarchy, but is the judgment that is to fall upon all nations (Jer 30:11). And although this judgment begins with the fall of the Babylonian supremacy, it will bring deliverance to the people of God, not merely from the yoke of Babylon, but from every yoke which strangers have laid or will lay on them.

Jer 30:9

Then Israel will no longer serve strangers, i.e., foreign rulers who are heathens, but their God Jahveh, and David the king who will be raised up to them, i.e., the Messiah, the righteous sprout that Jahveh will raise up to David; cf. Jer 23:5. The designation of this sprout as “David their king,” i.e., the king of the Israelites, points us back to Hos 3:5.

Jer 30:10-11

Israel the servant of Jahveh, i.e., the true Israel, faithful and devoted to God, need thus fear nothing, since their God will deliver them from the land of their captivity, and stand by them as their deliverer, so that they shall be able to dwell in peace and undisturbed security in their own land. For Jahveh will make a complete end of all the nations among whom Israel has been scattered; Israel, on the other hand, He shall certainly chastise, but (according to what is right, in due measure), that they may be made better by their punishment. As to the expression , see on Jer 10:24; for , see on Jer 4:27 and Jer 5:18 ( for , Jer 5:18); and lastly, on , cf. Ex. 34:47, Num 14:18, Nah 1:3.

Jer 30:10 and Jer 30:11 are repeated in Jer 46:27-28, though with some slight changes.

(Note: The general strain of these verses is the same as that of the second portion of Isaiah; hence Hitzig, following Movers, views them as an interpolation made by the reviser. But this view is most incorrect, as Graf has already pointed out. The only expression which, besides the repetition made in Jer 46:27, occurs nowhere else in Jeremiah, but frequently in the second Isaiah, is, “my servant Jacob;” cf. Isa 44:1-2; Isa 45:4; Isa 48:20 and Isa 41:8; Isa 44:21; Isa 49:3. All the rest is not characteristic of Isaiah. “Thus, ‘Fear not, I am with thee,’ is certainly found in Isa 43:5, but also in Gen 26:24; ‘Fear not, neither be afraid,’ is found in a like connection in Isa 51:7, but also in Jer 23:24; Deu 1:21; Deu 31:8; Jos 8:1; cf. Isa 44:2; Jer 1:8, Jer 1:17; Jos 1:9. occurs also in Jer 30:7, Jer 30:10, 25, Lam 2:3. For , cf. Jer 14:8; for , cf. Jer 23:23; Jer 31:3; Jer 51:50. In the second part of Isaiah, occurs as seldom as ; on the other hand, cf. Jer 48:11; Jer 7:33. The expressions found in Jer 30:11 are as rare in the second part of Isaiah as they are frequent in Jeremiah. Thus, ‘For I am with thee to save thee” is found in Jer 15:20; Jer 42:11; ‘to make a full end’ occurs also in Jer 4:27; Jer 5:10, Jer 5:18; ‘I shall certainly not let thee go unpunished,’ which, like Nah 1:3, seems to have been taken from Exo 34:7 or Num 14:18, is not found at all in the second part of Isaiah; , which is found in Jer 9:15; Jer 13:24; Jer 18:17; Jer 23:1., appears only in Isa 41:16; and while is used in the same meaning in Jer 10:24, occurs nowhere in the second part of Isaiah, and is found in Isa 41:1; Isa 54:17; Isa 59:11, in quite a different connection and meaning.” (Graf.))

Fuente: Keil & Delitzsch Commentary on the Old Testament

Vs. 4-11: THE TIME OF JACOB’S TROUBLE

1. Looking beyond the time of Jeremiah, the Lord spoke to him of hearing, concerning Israel and Judah, a cry of fear and trembling -where there was no peace, (vs. 4-5; Jer 6:24-25; Jer 8:16; Isa 5:30; Amo 5:16 -18).

2. Strong men are pictured as doubled up in pain – like women in the labor of childbirth; their faces are pale with the dread of ever increasing terror, (vs. 6; Jer 22:23; Jer 4:31).

3. This coming day, in the future of the nation, is called “the time of Jacob’s trouble,” (Joe 2:11; Lam 1:12; Jer 2:27-28; Jer 14:8); yet, there is a note of hope: “he shall be saved OUT OF IT,” (vs. 7, 10; Jer 50:19).

a. This will be such a time of tribulation and trouble as this world has never seen before, (Mat 24:15-22).

b. But, as always, the Lord will manifest His sovereignty over the situation by preserving, purging and delivering His people -bringing them forth as silver and gold that is well refined, (Mat 24:13; Mat 24:29-31; 1Pe 1:7-9).

4. It should be evident to all that the “DAY” referred to (in vs. 9) is NOT a 24-hour day, but an eschatological day – even “the Day of the Lord” wherein He will vindicate Himself and those who have been faithful to His covenant, (vs. 8-9).

a. This day of judgment will be introduced by such a display of cosmic phenomena as will cause men’s hearts to fail them “for fear of what is coming upon the earth, (Joe 2:31; Oba 1:15; Luk 21:26).

b. In that day the Lord will break the yoke of the oppressor from off the necks of His people – so liberating them from bondage that they will never become bondmen to strangers again, (vs. 8; Jer 2:20; Jer 27:2; Isa 9:4; Eze 34:27).

c. Then they will joyfully serve Jehovah their God – rendering faithful and obedient service to the Messianic David who will be raised up to rule righteously over Israel and the nations, (Isa 55:3; Eze 34:23-24; Eze 37:24-25; Hos 3:5).

5. Thus, the Lord admonishes Jacob to trust and not be afraid, (vs. 10; comp. Isa 41:10; Isa 43:5; Isa 44:1-2).

a. He will save him from afar – delivering his seed from the land of their captivity, (Jer 23:3; Jer 23:8; Jer 29:14; Isa 60:4).

b. Jacob will return to his own land, in peace and security -with no further cause for fear, (Jer 33:16; Hos 2:8; Mic 4:4).

6. Their scattering will be a loving and necessary act of discipline, but the Lord will never fully abandon, or give up His people, (vs. 11).

a. He is with them to save them.

b. Though He makes a full end of those nations whom He has used as instruments of discipline and judgment (Jer 46:28), He will NOT do so to Israel, ((Jer 4:27; Jer 5:10; Jer 5:18).

c. His faithfulness to correct His erring people is one of the surest evidences of God’s love, (Jer 10:23-24; comp. Heb 12:6-11).

Fuente: Garner-Howes Baptist Commentary

Both Jews and Christians pervert this passage, for they apply it to the time of the Messiah; and when they hardly agree as to any other part of Scripture, they are wonderfully united here; but, as I have said, they depart very far from the real meaning of the Prophet.

They all consider this as a prophecy referring to the time of the Messiah; but were any one wisely to view the whole context, he would readily agree with me that the Prophet includes here the sum of the doctrine which the people had previously heard from his mouth. In the first clause he shews that he had spoken of God’s vengeance, which rested on the people. But it is briefly that this clause touches on that point, because the object was chiefly to alleviate the sorrow of the afflicted people; for the reason ought ever to be borne in mind why the Prophet had been ordered to commit to writing the substance of what he had taught, which was, to supply with some comfort the exiles, when they had found out by experience that they had been extremely perverse, having for so long a time never changed nor turned to repentance. The Prophet had before spoken at large of the vices of the people, and many times condemned their obstinacy, and also pointed out the grievous and dreadful punishment that awaited them. The Prophet then had in many a discourse reproved the people, and had been commanded daily to repeat the same thing, though not for his own sake, nor mainly for the sake of those of his own age, or of the old. But after God had destroyed the Temple and the city, his object was to sustain their distressed minds, which must have otherwise been overwhelmed with despair. This, then, is the reason why the Prophet here touches but slightly on the vengeance which awaited the people. There is, however, as we shall see, great force in this brevity; but he is much fuller as to the second part, and for this end, that the people might not succumb under their calamities, but hope in the midst of death, and even begin to hope while suffering the punishment which they deserved.

Fuente: Calvin’s Complete Commentary

I. THE PROMISE OF RESTORATION Jer. 30:4-24

[246] Hall (op. cit., pp. 27375) has presented an appealing outline of this chapter: Divine Judgment (411); Divine Chastisement (Jer. 30:12-17); Divine Blessing (1822); Divine Purpose (Jer. 30:23-24).

A. The Promise to Enslaved Israel Jer. 30:4-11

The deliverance of Israel from servitude to Babylon will be preceded by a period of great trouble for Israel. The day of distress must precede the day of deliverance.

1. The day of distress (Jer. 30:4-7)

TRANSLATION

(4) And these are the words which the LORD has spoken concerning Israel and Judah, (5) For thus says the LORD: We have heard a cry of terror, fear, and there is no peace! (6) Ask now and see! Can a male give birth? Why do I see every mighty man with his hands upon his loins like a woman in childbirth? and why have all faces turned pale? (7) How sad it is! For that day is great, and no other compares to it. It is a time of distress for Jacob, but he shall be saved from it.

COMMENTS

Jeremiah begins the prophecy which is to contain the promise of deliverance in a manner that will intensify the contrast that is coming. He describes in graphic terms the distress that Jacob, the entire covenant nation, is to experience. He hears the people saying, We have heard a voice (or sound) of trembling, of fear, and not of peace (Jer. 30:5). A great host is advancing. The people must submit themselves to the uncertainties and horrors of war and siege; they are scared. Convulsive pain grips the men of the nations so that they clutch their loins like a woman in travail (Jer. 30:6). That day of trouble which ushers in deliverance for the people of God will be great in suffering and distress (Jer. 30:7). This period of fearful tumult and upheaval is called the time of Jacobs trouble (Jer. 30:7). Although there are several periods of discipline, judgment, adversity and persecution of the people of God this is the only use of the term the time of Jacobs trouble in Scripture.

It is not easy to determine precisely what period of time is being described in Jer. 30:5-7. Three basic views can be found among the commentators. (a) Some regard the time of Jacobs trouble to be the Babylonian siege of Jerusalem in 587 B.C. According to this view Jeremiah is describing something that was presently taking place. (b) Others see here a prediction of confusion and fear that would grip the Jews at the fall of the Babylonian empire in 539 B.C. As this view would interpret it, the exiles in Babylonia would share the consternation of their captors when the Persians armies started marching south toward Babylon. (c) A third interpretation would regard the time of Jacobs trouble as a period that is yet future. It is not uncommon to find commentators who regard the prefillment of the passage in the events of 539 B.C. while regarding the fulfillment to be yet future.

The present writer is inclined to think that the period of Jacobs trouble began with the first deportation of Israelites to foreign soil in 733 B.C. This deportation certainly launched a day of distress for the covenant people. First they were oppressed by the Assyrians and then by the Babylonians. The calamity predicted by all the prophets had begun. With the final crushing blow in 587 B.C. the nation ceased to exist. Israel was a people without a land. The time of Jacobs trouble extended to 539 B.C. when Babylon fell to the Persians and the exiles were allowed by the benevolent Cyrus to return to their homeland. This was the act that saved Israel in the day of distress (Jer. 30:7).

2. The day of deliverance (Jer. 30:8-11)

TRANSLATION

(8) And it shall come to pass in that day (oracle of the LORD of hosts) that I will shatter his yoke from upon your neck, and I will snap his bonds; and strangers shall no more enslave him. (9) But they shall serve the LORD their God, and David their King, whom I will raise up for him. (10) And as for you, O my servant Jacob, Do not fear (oracle of the LORD), and do not be dismayed, O Israel; for behold, I will save you from afar, and your seed from the land of their captivity. And Jacob shall return, and rest and be secure, and no one shall disturb him. (11) For I am with you (oracle of the LORD) to deliver you; for I will make a full end of all the nations where I scattered You; but I will not make a full end of you. But I will correct You in measure, and I certainly will not regard you as innocent.

COMMENTS

In stark contrast to the time of Jacobs trouble is the glorious day of his deliverance. The yoke of the oppressor will be shattered and the bonds of captivity will be loosed. Foreigners would not subject Israel to bondage anymore (Jer. 30:8).

The question arises whether or not Jer. 30:8 refers exclusively to the deliverance from Babylonian bondage which occurred in 539 B.C. Two facts might lead one to think that the reference reaches beyond 539 B.C. First, the name of the oppressor is omitted. More weighty is the statement that foreigners would no more subject Israel to bondage. Of course, history records that Israel was subject to foreign powers after the fall of BabylonPersia, Greece, the Ptolemaic and Seleucid empires and finally the Romans. If Jer. 30:8 refers exclusively to the release from Babylonian captivity then the last clause must be taken to mean that never again would Israel experience a bondage such as they experienced under the Babylonians. Never again would they be carried away en masse to a foreign land. The other alternative is to regard Jer. 30:8 as a general prediction that God would shatter the yoke of any nation which tried to oppress Israel down to the time that Messiah would come.

Once the yoke of the Assyrian-Babylonian captivity is removed from the neck of Israel, once more they would be able to worship and serve the Lord in their homeland. Freedom of religion is the highest form of liberty. They would also serve David their king whom the Lord would raise up for them. In this verse Jeremiah is reiterating the prediction of Hos. 3:5. This verse does not imply that David will literally reappear to rule over Israel as some modern cults have alleged. Rather it is the Messiah about whom the prophet speaks. Elsewhere He is spoken of under the name David as well (e.g., Eze. 34:23-24; Eze. 37:24). There is obviously a time gap between the two halves of Jer. 30:9.[247] Frequently in predictive prophecy events which are separated by centuries of time are woven together as if they followed one another in immediate chronological order.

[247] As an alternative Laetsch argues that long before Bethlehem the Messiah was worshiped.

In view of the fact that God has promised a grand deliverance to His people they need not be terrified at the horrors of the present day. God will deliver them from the land of exile no matter how distant it may be. Jacob shall one day return to his own land there to dwell peaceably (Jer. 30:10). This deliverance will be possible for two reasons: (a) The Lord is with them to deliver them; and (b) God will utterly destroy the nations which had taken Israel captive (Jer. 30:11). Throughout the bitterness of the day of distress Israel should realize that God has not utterly rejected them. He is discipline them in measure, literally, according to what is just. In bringing judgment upon Israel God was not acting capriciously or merely to satisfy a feeling of revenge. Israel must be punished; but that punishment had a positive purpose. Through exile and suffering Israel would experience a national regeneration. The nation would be purged and purified from idolatry in preparation for the coming of Messiah.

Fuente: College Press Bible Study Textbook Series

The Dark Days About To Come On Judah, And Already being Experienced by Many From Both Judah and Israel In Exile, Are Vividly Portrayed ( Jer 30:4-7 ).

Jer 30:4

‘And these are the words that YHWH spoke concerning Israel and concerning Judah.’

At the time when Jeremiah was speaking Judah was populated, not only by men of Judah and Benjamin, but also by large numbers of refugees and ‘immigrants’ from northern Israel, who for one reason or another, some for religious reasons, and others for political reasons, had taken up their abode in Judah. It thus represented what officially remained of both Israel and Judah in Palestine itself. These words, however, would appear to encompass not only those in Palestine, but also the exiles from both Israel and Judah scattered abroad around the world (Isa 11:11).

Jer 30:5

‘For thus says YHWH,

“We have heard a voice of trembling,

Of fear, and not of peace.”

YHWH declares that all is not well for Israel and Judah, either at home or abroad. From among both peoples comes a voice, not of wellbeing and peace, but of trembling and fear (compare Lev 26:36-39). Judah is approaching its final death throes, whilst many of the exiles are experiencing hard times (compare Deu 28:65-67). ‘We’ probably has in mind YHWH and the heavenly council, although it may simply be an anonymous and impersonal ‘we’.

Jer 30:6

“Ask you now, and see whether a man travails with child.

Why do I see every man with his hands on his abdomen,

Like a woman in labour pains,

And all faces are turned pale?”

Indeed things are so bad that it is as though even the males in Israel and Judah are in labour pains for they are holding their abdomens in their distress, and their faces have gone deathly white. They are like women undergoing labour pains as a result of the distress in which they find themselves, to such an extent that it makes onlookers ask, ‘are the men also in labour?’.

This depth of suffering suggests either a period near the end of Zedekiah’s reign when the great judgment was looming over them, or the period following when Jerusalem had been destroyed and the land was in darkness and despair.

Jer 30:7

“Alas! for that day is great,

So that none is like it,

It is even the time of Jacob’s trouble,

But he will be saved out of it.”

This idea then leads on to a vivid picture of the anguish that must follow the destruction of Jerusalem and precede the restoration, the ‘time of Jacob’s trouble’, which is the period of suffering prior to restoration, a time of trembling and fear in full accordance with the warning given in Lev 26:32-45. Note in Leviticus the prominent mention of ‘Jacob’ (Lev 26:42), and of ‘faintness’ (Lev 26:36) and of the restoration of the covenant (Lev 26:42; Lev 26:45), all features of this passage. The phrase ‘Jacob’s trouble’ is itself drawn from the warning of ‘trouble’ for a disobedient Israel in Deu 30:17; and its reference to ‘Jacob’ may be found in Isa 43:28; Hos 12:2. For the idea of their distress and fear compare Deu 28:65-67.

So their anguish will be because of the dreadfulness of what is coming. It is the time spoken of by Moses and the prophets, the time of ‘Jacob’s trouble’ resulting from their idolatry and the breaking of the covenant (Lev 26:32-45; Deu 28:58-67; Deu 30:17; Isa 43:28; Hos 12:2). It would result initially in the besieging of Jerusalem with all the human costs that that involved (Deu 28:52-55), and continue on in the misery of the exiles (Lev 26:36-39; Deu 28:58-67), something never before experienced. The princes of the sanctuary will be profaned and ‘Jacob’ will become a curse (Isa 43:28). ‘Jacob’ will be punished according to his ways, and recompensed according to his doings (Hos 12:2).

And this occurred because the people had rejected YHWH in their hearts, and had gone after other gods and allied themselves with godless nations. Only a remnant would be delivered out of it. (A similar story would repeat itself when the nation rejected Jesus Christ. The Idolatrous Desolator (Abomination of Desolation) would destroy Jerusalem, and the people would be scattered into exile, facing a tribulation the like of which had not ever been known before (Mat 24:15-21; Luk 21:20-24).).

Jacob (the people of Judah and the exiles of Israel and Judah as still not transformed), would be troubled because of the tumults in the world, as well as because they were strangers in a foreign land. It was not easy living in that area at that time. As we read of the movements of armies and of battles in history we can often tend to overlook the misery and suffering that was being brought on the people in the parts of the world where they took place. Every mile of advance of an army was at a tremendous human cost, as ‘innocent’ people were caught up in the terror that had come upon them. And in mind here are the particularly bad times, probably having in mind the times when the Babylonian kings had to quell rebellions, often in places where many of the exiles were to be found, and that even if they had not themselves been a part of the rebellion. These would most often occur as one king died and was replaced by another, something which would cause friction between contenders, and hopes of freedom (even if hopeless) among tributaries. At such times vengeance could be non-discriminatory. Indeed from what follows it would appear to have especially in mind the tumults that would arise as a result of the activities of the Persians and the Medes as, under Cyrus, they would challenge the mighty Babylonian Empire. It was a day so great and so awful that none could remember anything like it (compare a similar idea in Joe 2:2), and it would cause great trouble to ‘Jacob’, that is, to the exiles in Babylonia, Elam and Assyria, the ‘troubles’ forecast by Moses and the prophets (Deu 30:17). For such ‘troubles’ for God’s nominal people resulting from rampant idolatry compare Deu 31:17; Deu 31:21, and for its being related directly to ‘Jacob’ see Isa 43:28; Hos 12:2. Thus it is the time anticipated by the earlier prophets when YHWH would punish His people for their idolatry. But, unexpectedly, out of it would come deliverance and the opportunity to return home, thanks humanly speaking to the humaneness of Cyrus’ policies, a king whom God had raised up for the purpose. They would be ‘saved out of’ the great troubles that were coming on them and on the world.

There are no good grounds for referring the words here specifically to what we call ‘the end times’ (we do love to think that no one mattered but us and ‘our times’, which incidentally may well turn out not to be the end times) except in so far as Jeremiah probably saw them as the end times followed by final restoration. He would not be expecting a complicated future. (He was not to know that it was the first stepping stone in a long history. The words were intended to apply to the situation in which the people in those days could expect to find themselves. Prophecy is not to be seen as a kind of crystal ball looking into the long distant future and irrelevant to the age in which it was given. Jeremiah was considering what immediately lay ahead. Of course, troubles arose for God’s people throughout all ages, and they would often be seen as ‘beyond compare’, although, of course, from the prophetic perspective their hope each time was that it would then issue in perfect peace for Israel. Thus they hoped that they would be the ‘end time’ troubles. They did not realise that there would be many such times of ‘Jacob’s trouble’, as Daniel in fact brings out, (and also a number of desolations of Jerusalem, e.g. by Nebuchadnezzar, by Antiochus Epiphanes, by Titus) before the end came. They simply knew that before blessing must come trouble because of the sinfulness of God’s people, and that this would be so to the end. Nor could they have visualised the new Israel (Mat 21:43) that would arise out of such troubles in Jesus’ day, an Israel which would also continue to experience ‘much tribulation’ as the word of God spread throughout the world in accordance with Isa 2:3. All of this was awaiting the setting up of the everlasting kingdom when there will be no more trouble.

Fuente: Commentary Series on the Bible by Peter Pett

II. The Deliverance of Entire Israel (Jer 30:4-22)

1. The great day of judgment of the world and deliverance of Israel

Jer 30:4-11

4And these are the words which Jehovah hath spoken concerning1Israel and concerning Judah;

5For thus saith Jehovah:

We have heard a cry of terror,2

Fear and no deliverance.

6Ask ye now and see if a male is parturient?

Why do I then see every man with his hands on his hips like a parturient,
And all faces turned into paleness?3

7Alas! for great is that day, with none like it,4

And it will be a time of trouble to Jacob,
Buthe shall be delivered from it.

8And it shall come to pass on that day, saith Jehovah Zebaoth,

I will break his yoke off from thy neck,
And I will tear asunder thy bonds,
And strangers shall no longer enslave him:5

9But they shall serve Jehovah their God,

And David their king, whom I will raise up6 for them.

10But fear thou not, my servant Jacob, saith Jehovah,

And be not dismayed, O Israel.
For behold, I will deliver thee from afar,
And thy seed from the land of their captivity;
And Jacob shall return and rest,
And be tranquil and undisturbed.

11For I am with thee to deliver thee, saith Jehovah.

Though I make a full end7of all the nations,

Whither I have scattered them,
I will not make an end of thee;
But I will chastise thee according to justice,
And not leave thee unpunished.

EXEGETICAL AND CRITICAL

What was summarily comprised in Jer 30:2 is now set forth in detail (Jer 30:4). Cry of terror, fear without a possibility of deliverance (Jer 30:5); all the men have their hands on their thighs like women in travail, all faces have become pale (Jer 30:6), for the great day of the Lord, a day with none like it, is breaking, a day which will be a time of dread even for Jacob, but yet at the same time the day of redemption (Jer 30:6), for on this day an end is to be put to Israels servitude (Jer 30:8). Israel is from thenceforward to serve only his God and his king David (Jer 30:9), Judah and Israel are then to be brought back from the lands of their captivity to a peaceful habitation of their home (Jer 30:10), for while the Lord will execute on all the Gentiles a judgment of destruction, He will indeed chastise Israel so as not to leave him unpunished, but will not destroy him.

Jer 30:4-7. And these delivered from it. Apart from some brief intimations (Jer 9:25; Jer 11:10-17; Jer 13:11; Jer 23:6; Jer 50:4) the prophet makes Israel and Judah, the two great halves of the Israelitish nation, the subject of his longer discourses, only here (Jer 30:3; Jer 31:27), and in the second discourse (chs. 36), which belongs to the time of Josiah.

Jer 30:5. This for, which is logically indeed superfluous but not incorrect (Jer 30:4 announces the entirety of the following discourse as Gods word and , Jer 30:5, introduces the particulars), has rhetorically the character of a certain solemn breadth. With dramatic vividness the prophet transports us into the midst of the future, which he describes, causing those who are concerned to be the speakers together with himself. It is clear that the day of terror which he describes cannot be the day of Jerusalem (Psa 137:7). For (1) the day of the destruction of Jerusalem by the Chaldeans cannot be represented as at the same time a day of salvation for all Israel; (2) the great day of the Lord like which there is no other always designates the divine judgment in its highest and most comprehensive sense. For even when Joel, who is the first to speak of the great and fearful days (Jer 2:11), understands by it primarily the day of the devastation by locusts, he yet beholds in this special act only the first act of the great drama of judgments (Jer 3:4), with which he first connects the idea of the redemption and restoration of Israel (Jer 4:1; Jer 4:7). After him Hosea speaks of the great day of Jezreel (Jer 2:2), on which Judah and Israel will return again united under their common head. Afterwards the judicial activity of God is mirrored before the eyes of Isaiah in the judgment on Babylon (Jer 13:6), the return of the whole people being again connected with it (Jer 14:1 sqq.). Next before Jeremiah finally, the idea of the day of the Lord forms the central point of Zephaniahs prophecy, and if he also understands primarily by the great day (Jer 1:14) the day of the judgment of Jerusalem, yet he also regards all the judicial acts of God as elements or stages of the whole, and to him also the consummation of the judgment is the turning-point of the deliverance and restoration of all Israel (Jer 3:10 sqq,; 20). After Jeremiah there is Malachi only who speaks in express words of the great and dreadful day of the Lord (Jer 4:5 ).No deliverance. Comp. Jer 6:14; Jer 8:11; Eze 7:25; Eze 13:10 16.Ask now, etc. Comp. Jer 18:13. The prophet portrays with drastic vividness the effects of the terror by saying that he saw men behaving like women in the pangs of childbirthpressing their hands on their loins. Comp. Isa 21:3; Jer 6:24; Jer 22:23; Jer 49:24; Jer 50:43.That day. From that () we see (1) that the prophet means a day not immediately impending, but (2) the same as was spoken of in Jer 30:5-6And it will be a time of trouble, etc. Israel also is not unaffected by the sufferings of that time (comp. Mat 24:21-22); but for them it is only a crisis, which leads to salvation.

Jer 30:8-9. And it shall come to pass raise up for them. The deliverance announced in the concluding words of Jer 30:7 is described more particularly. It has its negative and its positive side. The nation will no longer serve strangers (Jer 30:8) but their God alone, and the King granted them by God, the Messiah (Jer 30:9).Thy bonds. Comp. Jer 2:20; Jer 5:5.Enslave. Comp. Jer 27:7; Jer 25:14.Serve Jehovah. For Israel to serve his God is at the same time his first duty and the fundamental condition of salvation. This salvation is to be communicated by the anointed of the Lord, the (second David. The Messiah is called David, not merely as a descendant of David still called by his name, but as a real David in the highest degree. As David was the founder of the earthly throne of David, so the Messiah as the fulfiller is the founder and occupant of the eternal throne of David. Jeremiah supports himself here chiefly on Hos 3:5, coll. Isa 55:3, while after him Ezekiel Eze 34:23-24; Eze 37:24-25) leans on his predecessors, especially Jeremiah. The conception of the second David is analogous to that of the second Adam (1Co 15:45 sqq.) It is therefore altogether different from the Rabbinical doctrine of a double Messiah, Ben Joseph and Ben David, (comp. Oehler in Herzog, Real.-Enc., IX. S. 440; BuxtorfLex., p. 1273) with which Haevernick seems (Coram, on Ezek., S. 557) to confound the Christian conception. It is accordingly clear that we must protest against the lower view, that Jeremiah it here speaking of a Davidic dynasty (Sanctius), or of Zerubbabel (Grotius; is David vocatur et hic et Ezech. Eze 34:23; Eze 37:24, nimirum sicut a Ptolemso orti Ptolemi, a Csare Csares), or indeed of a personally resuscitated David (V. Ammon, Fortd. d. Chr. I., S. 178; Strauss, Glaubensl. II., S. 80). This latter conception is imputed by Hitzig to Ezekiel (ad loc. S. 245) as having thus interpreted the of Jeremiah. As to the rest comp. Comm. on Jer 30:21; Jer 23:5; Hengstenberg, Christol. [Eng. Tr. II., p. 413 sqq.]

Jer 30:10-11. But fear thou not . . unpunished. Graf has called attention to the circumstance that these words are addressed to the people living in exile in opposition to those delivered in Jer 30:9. More strictly we should say, that Jer 30:8-9 announce the salvation objectively (whence also Israel is spoken of predominantly in the 3d person), but in Jer 30:10 the subjective application follows in the exhortation to be comforted and not to fear, but yet with a repetition of the objective basis. It is not however to be denied that the adversative rendering thou however is not appropriate. Meier translates so fear thou nothing, evidently not accurately, but in the correct feeling that the connection requires an inferential rather than an adversative sentence. Comp. Isa 44:1-2, which passage certainly occurred to the prophet, the words fear not my servant Jacob being taken from it verbatim, and we are thus led to think that instead of here we should read with which the passage in Isa. commences. The latter certainly would correspond better with the connection. Hitzig and Movers find in these two verses the idiom of Isaiah 2, and would therefore regard it as an interpolation by him. Graf however has satisfactorily shown that with the exception of the expression (I say, with the exception of ) all the rest betrays the older, and specifically Jeremiahs, idiom. Why should not that evident quotation from Isa 44:2 be just as good an instance for the priority of the alleged Isaiah 2, in relation to the genuine Jeremiah? The union of Judah and Israel, which is here spoken of from Jer 30:3 onwards, may have reminded the prophet of that passage in Isaiah, which declares this union. Other declarations of Isaiah, as Isa 51:7, may also have been in the mind of our prophet. Perhaps also passages like Isa 49:12; Isa 60:4; Isa 60:9.Rest and be tranquil. Comp. Jer 48:11.Undisturbed. Comp. rems. on Jer 7:33.For I am with thee. Comp. Jer 15:20; Jer 42:11.Chastise thee. The expression is found in Jer 10:24 in the same sense. Whether in Isa 28:26 also is disputable. On comp. Naegelsb. Gr., 112, 5, b.And not leave thee, etc. From Exo 34:7; the expression is found in Num 14:18, in Nah 1:3, and here.Comp. further Jer 46:27-28, where these two verses are reproduced.

DOCTRINAL AND ETHICAL

1. Joh. Conr. Schaller, pastor at Cautendorf, says in his Gospel Sermons, (Hof. 1742, S. 628), These chapters are like a sky in which sparkle many brilliant stars of strong and consolatory declarations, a paradise and pleasure-garden in which a believing soul is refreshed with delightsome flowers of instruction, and solaced with sweetly flavored apples of gracious promise.

2. On Jer 30:1-3. The people of Israel were not then capable of bearing such a prophecy, brimming over with happiness and glory. They would have misused it, hearing to the end what was promised them, and then only the more certainly postponing what was the only thing then necessarysincere repentance. Hence they are not yet to hear this gloriously consolatory address. It is to be written, that it may in due time be perceived that the Lord, even at the time when He was obliged to threaten most severely, had thoughts of peace concerning the people, and that thus the period of prosperity has not come by chance, nor in consequence of a change of mind, but in consequence of a plan conceived from the beginning and executed accordingly.

3. On Jer 30:7. The great and terrible day of the Lord (Joe 3:4) has not the dimensions of a human day. It has long sent out its heralds in advance. Yea, it has itself already dawned. For since by the total destruction of the external theocracy judgment is begun at the house of God (1Pe 4:17), we stand in the midst of the day of God in the midst of the judgment of the world. Then the time of trouble for Jacob has begun (Jer 30:7), from which he is to be delivered, when the fulness of the Gentiles is come in (Romans 11.)

4. On Jer 30:9. Christ is David in his highest potency, and He is also still more. For if we represent all the typical points in Davids life as a circle, and draw a line from each of these points, the great circle thus formed would comprise only a part of the given in Christ. Nevertheless Christ is the true David, who was not chosen like Saul for his bodily stature, but only for his inward relation to God (comp. Psa 2:7), whose kingdom also does not cease after a short period of glory, but endures forever; who will not like Saul succumb to his enemies, but will conquer them all, and will give to his kingdom the widest extent promised; all this however not without, like David, having gone through the bitterest trials.

5. On Jer 30:11. Modus patern castigationis accommodatus et quasi appensus ad stateram judicii Dei adeoque non immensus sed dimensus. Christus ecclesiam crucis su hredem constituit. Gregor. M. Frster.

6. On Jer 30:14. Cum virlutem patienti nostr flagella transeunt, valde metuendum est, ne peccatis nostris exigentibus non jam quasi filii a patre, sed quasi hostes a Domino feriamur. Gregor. M. Moral. XIV. 20, on Job 19:11. Ghisler.

7. On Jer 30:17. Providentia Dei mortalibus salutifera, antequam percutiat, pharmaca medendi grati componit, et gladium ir su acuit. Evagr. Hist. Ecc 4:6.Quando incidis in tentationem, crede, quod nisi cognovisset te posse illam evadere, non permisisset te in illam incidere. Theophyl. in cap. 18 Joh. Frster.Feriam prius et sanabo melius. Theophyl. in Hosea 11. Ghisler.

8. On Jer 30:21. This church of God will own a, Prince from its midstJesus, of our flesh and blood through the virgin Mary, and He approaches God, as no other can, for He is Gods image, Gods Son, and at the same time the perfect, holy in all His sufferings, only obedient son of man. This king is mediator and reconciler with God; He is also high-priest and fulfilled all righteousness, as was necessary for our propitiation. What glory to have such a king, who brings us nigh unto God, and this is our glory! Diedrich.

9. On Jer 31:1. There is no greater promise than this: I will be thy God. For if He is our God we are His creatures, His redeemed, His sanctified, according to all the three articles of the Christian faith. Cramer.

10. On Jer 31:2. The rough heap had to be sifted by the sword, but those who survived, though afflicted in the desert of this life, found favor with God, and these, the true Israel, God leads into His rest. Diedrich.

11. On Jer 31:3. The love of God towards us comes from love and has no other cause above or beside itself, but, is in God and remains in God, so that Christ who is in God is its centre. For herein is love, not that we loved God, but that He loved us (1Jn 4:10). Cramer. Totum grati imputatur, non nostris meritis. Augustine in Psalms 31. Frster. Before I had done anything good Thou hadst already moved towards me. Let these words be written on your hearts with the pen of the living God, that they may light you like flames of fire on the day of the marriage. It is your certificate of birth, your testimonial. Let me never lose sight of how much it has cost Thee to redeem me. Zinzendorf. God says: My chastisement even was pure love, though then you did not understand it; you shall learn it afterwards. Diedrich. [I incline to the construction given in the English version, both because the suffix to the verb is more naturally, I have drawn thee, than I have drawn out toward thee, and because there seems to be a tacit allusion to Hos 11:4, With loving kindness have I drawn thee.-A great moral truth lies in this passage so construed, viz., that the main power which humbles mans pride, softens his hard heart and makes him recoil in shame and sorrow from sinning, comes through his apprehension of Gods love as manifested in Christ and His cross. It is love that, draws the fearful or stubborn soul to the feet of divine mercy. Cowles.S. R. A.]

12. On Jer 31:6. It is well: the watchmen on Mount Ephraim had to go to Zion. They received however another visit from the Jewish priests, which they could not have expected at the great reformation, introduced by John, and which had its seat among other places on Mount Ephraim. The Samaritans were not far distant, and Mount Ephraim had even this honor that when the Lord came to His temple He took His Seat as a teacher there. Zinzendorf. [Gods grace loves to triumph over the most inveterate prejudices No words could represent a greater and more benign change in national feeling than these: Samaria saying through her spiritual watchmen, Let us go up to Zion to worship, for our God is there. Cowles. Ascendamus in Sion, hoc est in Ecclesiam says S. Jerome. According to this view, the watchmen here mentioned are the Preachers of the Gospel. Wordsworth.S. R. A.]

13. On Jer 31:9. I will lead them. It is an old sighing couplet, but full of wisdom and solid truth:

Lord Jesus, while I live on earth, O guide me,
Let me not, self-led, wander from beside Thee.

Zinzendorf.

14. On Jer 31:10. He who has scattered Israel will also collect it. Why? lie is the Shepherd. It is no wolf-scattering. He interposes His hand, then they go asunder, and directly come together again more orderly. Zinzendorf.

15. On Jer 31:12-14. Gaudebunt electi, quando videbunt supra se, intra se, juxta se, infra se. Augustine.Prmia clestia erunt tam magna, ut non possint mensurari, tam multa, ut non possint numerari, tam copiosa, ut non possint terminari, tam pretiosa, ut non possint stimari. Bernhard. Frster.

16. On Jer 31:15. Because at all times there is a similar state of things in the church of God, the lament of Rachel is a common one. For as this lament is over the carrying away captive and oppressions of Babylon, so is it also a lament over the tyranny of Herod in slaughtering the innocent children (Mat 2:1-7.)Cramer. Premuntur justi in ecclesia ut clament, clamantes exaudiuntur, exauditi glorificent Deum. Augustin. Frster.With respect to this, that Rachels lament may be regarded as a type of maternal lamentation over lost children, Frster quotes this sentence of Cyprian: non amisimus, sed prmisimus (2Sa 12:23). [On the application of this verse to the murder of the innocents consult W. L. Alexander, Connexion of the Old and New. Testament, p. 54, and W. H. Mill in Wordsworths Note in loc.S. R. A.]

17. On Jer 31:18. The conversion of man must always be a product of two factors. A conversion which man alone should bring about, without God, would be an empty pretence of conversion; a conversion, which God should produce, without man, would be a compulsory, manufactured affair, without any moral value. The merit and the praise is, however, always on Gods side. He gives the will and the execution. Did He not discipline us, we should never learn discipline. Did He not lead back our thoughts to our Fathers house which we have left (Luke 15) we should never think of returning.

18. On Jer 31:19. The children of God are ashamed their life long, they cannot raise their heads for humiliation. For their sins always seem great to them, and the grace of God always remains something incomprehensible to them.Zinzendorf. The farther the Christian advances in his consciousness of sonship and in sanctification, the more brilliantly rises the light of grace, the more distinctly does he perceive in this light, how black is the night of his sins from which God has delivered him. [It is the ripest and fullest ears of grain which hang their heads the lowest.S. R. A.]

19. On Jer 31:19. The use of the dear cross is to make us blush (Dan 9:8) and not regard ourselves as innocent (Jer 30:11). And as it pleases a father when a child soon blushes, so also is this tincture a flower of virtue well-pleasing to God. Cramer. Deus oleum miserationis su non nisi in vas contritum et contribulatum infundit. Bernhard.Frster.

20. On Jer 31:19. The reproach of my youth. The sins of youth are not easily to be forgotten (Psa 25:7; Job 31:18). Therefore we ought to be careful so to act in our youth as not to have to chew the cud of bitter reflection in our old age. It is a comfort that past sins of youth will not injure the truly penitent. Non nocent peccata prterita, cum non placent prsentia. Augustine. To transgress no more is the best sign of repentance. Cramer.

21. On Jer 31:20. Comforting and weighty words, which each one should lay to heart. God loves and caresses us as a mother her good child. He remembers His promise. His heart yearns and breaks, and it is His pleasure to do us good. Cramer. lpsius proprium est, misereri semper et parcere. Augustine.Major est Dei misericordia quam omnium hominum miseria. Idem.

22. On Jer 31:23. The Lord bless thee, thou dwelling-place of righteousness, thou holy mountain. Certainly no greater honor was ever done to the Jewish mountains than that the womans seed prayed and wept on them, was transfigured, killed and ascended above all heaven. Zinzendorf. It cannot be denied that a church sanctifies a whole place . Members of Jesus are real guardian angels, who do not exist in the imagination, but are founded on Gods promise (Mat 25:40). Idem.

23. On Jer 31:29-30. The so-called family curse has no influence on the servants of God; one may sleep calmly nevertheless. This does not mean that we should continue in the track of our predecessors, ex. gr., when our ancestors have gained much wealth by sinful trade, that we should continue this trade with this wealth with the hope of the divine blessing. If this or that property, house, right, condition be afflicted with a curse, the children of God may soon by prudent separation deliver themselves from these unsafe circumstances. For nothing attaches to their persons, when they have been baptized with the blood of Jesus and are blessed by Him. Zinzendorf.

24. On Jer 31:29-30. In testamento novo per sarguinem mediatoris deleto paterno chirographo incipit homo paternis debitis non esse obnoxius renascendo, quibus nascendo fuerat obligatus, ipso Mediatore di cente: Ne vobis patrem dicis in terra (Mat 23:9). Secundum hoc utique, quod alios natales, quibus non patri succederemus, sed cum patre semper viveremus, invenimus. Augustine, contra Julian, VI. 12, in Ghisler.

25. On Jer 31:31. In veteribus libris aut nusquam aut difficile prter hunc propheticum locum legitur facta commemoratio testamenti novi, ut omnino ipso nomine appellaretur. Nam multis locis hoc significalur et prnuntiatur futurum, sed non ita ut etiam nomen lega ur expressum. Augustine, de Spir. et Lit. ad Marcellin, Cap. 19 (where to Cap. 29 there is a detailed discussion of this passage) in Ghisler.In the whole of the Old Testament there is no passage, in which the view is so clearly and distinctly expressed as here that the law is only . And though some commentators have supposed that the passage contains only a censure of the Israelites and not of the Old Covenant, they only show thus that they have not understood the simple meaning of the words. Ebrard. Comm. zum Hebrerbr. S. 275.

26. On Jer 31:31, sqq. Propter veteris hominis noxam, qu per literam jubentem et minantem minime sanabatur, dicitur illud testamentum vetus; hoc antem novum propter novitatem spiritus, qu hominem novum sanat a vitio vetustatis. Augustine, c. Lit. Cap. 19.

27. On Jer 31:33. Quid sunt ergo leges Dei ab ipso Deo script in cordibus, nisi ipsa prsentia Spiritus sancti, qui est digitus Dei, quo prsente diffunditur charitas in cordibus nostrio, qu plenitudo legis est et prcepti finis? Augustine, l. c. Cap. 20.

28. On Jer 31:34. Quomodo tempus est novi testamenti, de quo propheta dixit: et non docebit unusquisque civem suum, etc. nisi quia rjusdem testamenti novi ternam mercedem, id est ipsius Dei beatissimam contemplationem promittendo conjunxit? Augustine, l. c. Cap. 24.

29. On Jer 31:33-34. This is the blessed difference between law and Gospel, between form and substance. Therefore are the great and small alike, and the youths like the elders, the pupils more learned than their teachers, and the young wiser than the ancients (1Jn 2:20 sqq.). Here is the cause:For I will forgive their iniquities. This is the occasion of the above; no one can effect this without it. Forgiveness of sins makes the scales fall from peoples eyes, and gives them a cheerful temper, clear conceptions, a clear head.Zinzendorf.

30. On Jer 31:35-37. Etsi particulares ecclesi intotum deficere possunt, ecclesia tamen catholica nunquam defecit aut deficiet. Obstant enim Dei amplissim promissiones, inter quas non ultimum locum sibi vindicut qu hic habetur Jer 31:37. Frster.

31. On Jer 31:38-40. Jerusalem will one day be much greater than it has ever been. This is not to be understood literally but spiritually. Jerusalem will be wherever there are believing souls, its circle will be without end and comprise all that has been hitherto impure and lost. This it is of which the prophet is teaching, and which he presents in figures, which were intelligible to the people in his time. The hill Gareb, probably the residence of the lepers, the emblem of the sinner unmasked and smitten by God, and the cursed valley of Ben-Hinnom will be taken up into the holy city. Gods grace will one day effect all this, and Israel will thus be manifested as much more glorious than ever before. Diedrich.

HOMILETICAL AND PRACTICAL

1. On Jer 30:5-9. Sermon on one of the last Sundays after Trinity or the second in Advent. The day of the judgment of the world a great day. For it is, (1) a day of anxiety and terror for all the world; (2) a day of deliverance from all distress for the church of the Lord; (3) a day of realization of all the happiness set in prospect before it.

2. On Jer 30:10-12. Consolation of the church in great trial. 1. It has well deserved the trial (Jer 30:12); 2. it is therefore chastised, but with moderation; 3. it will not perish but again enjoy peace.

3. On Jer 30:17. [The Restorer of mankind. 1. Faith in the Christian Sacrament and its attendant revelation of divine character alone answer the demand of the heart and reason of man for a higher state of moral perfection. 2. Christianity offers to maintain a communication between this world and that eternal world of holiness and truth. 3. It commends itself to our wants in the confirmation and direction of that principle of hope, which even in our daily and worldly life, we are perpetually forced to substitute for happiness, and 4. By the adorable object, which it presents to our affections. Archer ButlerS. R. A.]

4. On Jer 31:1-2. Gesetz and Zeugniss (Law and Testimony) 1864, Heft. 1. Funeral sermon of Ahlfeld.

5. On Jer 31:2-4. lb. 1865. Heft 1. Funeral sermon of Besser, S. 32 ff.

6. On Jer 31:3. C. Fr. Hartmann (Wedding, School, Catechism and Birth-day sermons, ed. C. Chr. Eberh. Ehemann. Tb. 1865). Wedding sermon. 1. A grateful revival in the love of God already received. 2. Earnest endeavor after a daily enjoyment of this love. 3. Daily nourishment of hope.

7. On Jer 31:3. Florey. Comfort and warning at graves. I. Bndchen, S. 253. On the attractions of Gods love towards His own children. They are, 1. innumerable and yet so frequently overlooked; 2. powerful and yet so frequently resisted; 3. rich in blessing and yet so frequently; unemployed. [For practical remarks on this text see also Tholuck, Stunden der Andacht, No. 11.S. R. A.]

8. On Jer 31:9. Confessional sermon by Dekan V. Biarowsky in Erlangen (in Palmers Evang. Casual-Reden, 2 te Folge, 1 Band. Stuttgart, 1850.) Every partaking of the Lords supper is a return to the Lord in the promised land, and every one who is a guest at the supper rises and comes. 1. How are we to come? (weeping and praying). 2. What shall we find? (Salvation and blessing, power and life, grace and help).

9. On Jer 31:18-20. Comparison of conversion with the course of the earth and the sun. 1. The man who has fallen away is like the planet in its distance from the sun; he flees from God as far as he Song of Solomon 2. Love however does not release him: a. he is chastened (winter, cold, long nights, short days); b. he accepts the chastening and returns to proximity to the sun (summer, warmth, light, life). Comp. Brandt, Altes und Neues in i extemporirbaren Entwrfen. Nremberg, 1829, II. 5. [The stubborn sinner submitting himself to God. I. A description of the feelings and conduct of an obstinate, impenitent sinner, while smarting under the rod of affliction: He is rebellioustill subdued. II. The new views and feelings produced by affliction through divine grace: (a) convinced of guilt and sinfulness; (b) praying; (c) reflecting on the effects of divine grace in his conversion. III. A correcting but compassionate God, watching the result, etc., (a) as a tender father mindful of his penitent child; (b) listening to his complaints, confessions and petitions; (c) declaring His determination to pardon. Payson.S. R. A.]

10. On Jer 31:31-34. Sermon on 1 Sunday in Advent by Pastor Diechert in Grningen, S. Stern aus Jakob. I. Stuttg. 1867.

11. On Jer 31:33-34. Do we belong to the people of God? 1. Have we holiness? 2. Have we knowledge? 3. Have we the peace promised to this people? (Caspari in Predigtbuch von Dittmar, Erlangen, 1845).

12. On Jer 31:33-34. By the new covenant in the bath of holy baptism all becomes new. 1. What was dead becomes alive 2. What was obscure becomes clear. 3. What was cold becomes warm. 4. What was bound becomes free (Florey, 1862).

Footnotes:

[1]Jer 30:4.=in reference to, of, concerning, as in Jer 29:16; Jer 29:21; Jer 22:11.

[2]Jer 30:5. . is found here only in Jeremiah. The terror is not occasioned by the sound of war, but the apprehension of judgment. Comp. Luk 21:25-26.

[3]Jer 30:6.. Abstr. for concrete. Comp. Naegelsb. Gr., 59, 1. The expression is found here only.

[4]Jer 30:7.. Comp. rems. on Jer 10:6-7; Naegelsb. Gr., 106, 5.

[5]Jer 30:8.The words from to are a quotation almost verbatim from Isa 10:27 coll. Isa 14:25. This explains the suffix in , which, as the passage in Isaiah, is to be referred to the inimical tyrants. If, with Graf, we refer it to , Jer 30:7, immediately afterwards is intolerably harsh. It is true the person changes in , yet this is at least a new sentence, in which case the change has nothing surprising in it. Comp. Naegelsb. Gr., 101, 2, Anm.

[6]Jer 30:9, is used here in the same sense as in Jer 6:17; Jer 23:4, etc.

[7]Jer 30:11. . This expression is found in Jeremiah (besides in Jer 46:28, as a quotation from this passage) only in Jer 4:27; Jer 5:10; Jer 5:18. The construction with the accus. is the prevailing and original construction: Nah 1:8-9; Zep 1:18; Eze 11:13; Eze 20:17; Neh 9:31. With it is found here only. It appears to signify in this connection: to cause destruction among, etc.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

I do not presume to decide, but I would humbly propose a subject of enquiry, and in answer to this question, whether a man doth travail with child, I would say, is not the miraculous conception and incarnation of the Lord Jesus referred to? None but Jesus travailed in birth for souls: and his sold agonies were great indeed. To none but Him, could that promise refer, Isa 53:11 . And that Christ the Messiah, for the David here mentioned is spoken of, is abundantly evident, for David king of Israel had been long gathered to his fathers, and had seen corruption, when the Prophet Jeremiah exercised his ministry in the Church.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Jer 30:4 And these [are] the words that the LORD spake concerning Israel and concerning Judah.

Ver. 4. And these are the words. ] These are the contents of this precious book; every leaf, nay, line, nay, letter whereof, droppeth myrrh and mercy.

That the Lord spake. ] See on Jer 30:1 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Jer 30:4

4Now these are the words which the LORD spoke concerning Israel and concerning Judah:

Jer 30:4 Jer 30:4 is an introductory literary phrase.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

these are the words. This is the introduction to the two chapters.

Fuente: Companion Bible Notes, Appendices and Graphics

Jer 30:4-11

Jer 30:4-7

And these are the words that Jehovah spake concerning Israel and concerning Judah. For thus saith Jehovah: We have heard a voice of trembling, of fear, and not of peace. Ask ye now, and see whether a man doth travail with child: wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.

Alas for that day…

(Jer 30:7). Payne Smith, and others have understood this day to be the day when the armies of the Medo-Persians approached Babylon to destroy it; but we cannot believe that was the day of Jacob’s trouble. That was evidently the day of Babylon’s trouble!

That day is great. there is none like it …..

(Jer 30:7) The unique day in view here, it appears to us, must be understood as the Judgment of the Great Day. See Amo 5:18 f and the first two chapters of Zephaniah. The great day mentioned here is not the day of the destruction of Jerusalem, nor the day of the destruction of Babylon. It is the Day of the Lord, a significant eschatological theme. Keil agreed with this, pointing out that the passage is an imitation of Joe 2:2. where that prophet, for the first time presents the idea of the great day of Judgment to come on all nations.

Jer 30:8-11

And it shall come to pass in that day, saith Jehovah of hosts, that I will break his yoke from off thy neck, and will burst thy bonds; and strangers shall no more make him their bondman; but they shall serve Jehovah their God, and David their king, whom I will raise up unto them. Therefore fear thou not, O Jacob my servant, saith Jehovah; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be quiet and at ease, and none shall make him afraid. For I am with thee, saith Jehovah, to save thee: for I will make a full end of all the nations whither I have scattered thee, but I will not make a full end of thee; but I will correct thee in measure, and will in no wise leave thee unpunished.

Yoke from off thy neck…

(Jer 30:8). Only in the most preliminary way can this refer to the yoke of Nebuchadnezzar on the neck of Jacob. What is meant is the liberation of God’s people from all foreign oppressors; and that could be accomplished only by the glorious intervention of Israel’s Messianic king. The remainder of this chapter is devoted to the further exploration of that theme.

Caesar was the name of a Roman emperor; but the name, in time, became a title for many subsequent emperors. Among the Jews, the same thing happened. David was the name of one of their kings; but, in time, it came to be the title of Messiah himself, “The Son of David” (Mat 1:1). “It is very significant that in the prophetic scriptures the resurrection of David himself is never predicted as an antecedent to the rule of his Son, the Lord Jesus Christ, on the Davidic throne.”

They shall serve Jehovah their God, and David their king…

(Jer 30:9). Note the parallelism. David their king, Messiah, is indeed God come in the flesh. Serving Christ is serving God. Some have missed the point here. Henderson noted that, The prophecy that the Jews would serve Messiah has hitherto had only a very partial fulfillment, yet the time is coming when they all shall adore him as their Saviour and their King. Such a comment overlooks the truth that All Israel, that is, All the true Israel are already serving Messiah. To construe this prophecy as a notion that all racial Israel shall ever adore Christ is a gross mistake.

Jacob my servant…

(Jer 30:10). Theme of Jacob, or Israel, as God’s servant is more fully developed in Isaiah in the series of passages called The Servant Songs. (Isa 41:8-14; Isa 43:1-7; Isa 44:1-2; Isa 51:1 f; Isaiah 53, etc.).

Full end of all the nations. not a full end of thee …..

(Jer 30:11). Ammon, Moab, Edom, Assyria, etc. no longer exist; but the nation of Israel is still on earth. How do critics explain this without designating it a predictive prophecy?

THE PROMISE OF RESTORATION Jer 30:4-24

In Chapter 30 the focus is upon the promise of restoration to the homeland. Running throughout the chapter are four points of emphasis: (1) The yoke is removed from Jacob; (2) the wounds of Zion are healed; (3) the restored community is blessed; and (4) the pur poses of God are certain. Hall has presented an appealing outline of this chapter: Divine Judgment (Jer 30:4-11); Divine Chastisement (Jer 30:12-17); Divine Blessing (Jer 30:18-22); Divine Purpose (Jer 30:23-24).

The Promise to Enslaved Israel Jer 30:4-11

The deliverance of Israel from servitude to Babylon will be preceded by a period of great trouble for Israel. The day of distress must precede the day of deliverance.

1. The day of distress (Jer 30:4-7)

Jeremiah begins the prophecy which is to contain the promise of deliverance in a manner that will intensify the contrast that is coming. He describes in graphic terms the distress that Jacob, the entire covenant nation, is to experience. He hears the people saying, We have heard a voice (or sound) of trembling, of fear, and not of peace (Jer 30:5). A great host is advancing. The people must submit themselves to the uncertainties and horrors of war and siege; they are scared. Convulsive pain grips the men of the nations so that they clutch their loins like a woman in travail (Jer 30:6). That day of trouble which ushers in deliverance for the people of God will be great in suffering and distress (Jer 30:7). This period of fearful tumult and upheaval is called the time of Jacobs trouble (Jer 30:7). Although there are several periods of discipline, judgment, adversity and persecution of the people of God this is the only use of the term the time of Jacobs trouble in Scripture.

It is not easy to determine precisely what period of time is being described in Jer 30:5-7. Three basic views can be found among the commentators. (a) Some regard the time of Jacobs trouble to be the Babylonian siege of Jerusalem in 587 B.C. According to this view Jeremiah is describing something that was presently taking place. (b) Others see here a prediction of confusion and fear that would grip the Jews at the fall of the Babylonian empire in 539 B.C. As this view would interpret it, the exiles in Babylonia would share the consternation of their captors when the Persians armies started marching south toward Babylon. (c) A third interpretation would regard the time of Jacobs trouble as a period that is yet future. It is not uncommon to find commentators who regard the prefillment of the passage in the events of 539 B.C. while regarding the fulfillment to be yet future.

2. The day of deliverance (Jer 30:8-11)

The question arises whether or not Jer 30:8 refers exclusively to the deliverance from Babylonian bondage which occurred in 539 B.C. Two facts might lead one to think that the reference reaches beyond 539 B.C. First, the name of the oppressor is omitted. More weighty is the statement that foreigners would no more subject Israel to bondage. Of course, history records that Israel was subject to foreign powers after the fall of Babylon-Persia, Greece, the Ptolemaic and Seleucid empires and finally the Romans. If Jer 30:8 refers exclusively to the release from Babylonian captivity then the last clause must be taken to mean that never again would Israel experience a bondage such as they experienced under the Babylonians. Never again would they be carried away en masse to a foreign land. The other alternative is to regard Jer 30:8 as a general prediction that God would shatter the yoke of any nation which tried to oppress Israel down to the time that Messiah would come.

Once the yoke of the Assyrian-Babylonian captivity is removed from the neck of Israel, once more they would be able to worship and serve the Lord in their homeland. Freedom of religion is the highest form of liberty. They would also serve David their king whom the Lord would raise up for them. In this verse Jeremiah is reiterating the prediction of Hos 3:5. This verse does not imply that David will literally reappear to rule over Israel as some modern cults have alleged. Rather it is the Messiah about whom the prophet speaks. Elsewhere He is spoken of under the name David as well (e.g., Eze 34:23-24; Eze 37:24). There is obviously a time gap between the two halves of Jer 30:9. As an alternative Laetsch argues that long before Bethlehem the Messiah was worshiped. Frequently in predictive prophecy events which are separated by centuries of time are woven together as if they followed one another in immediate chronological order.

In view of the fact that God has promised a grand deliverance to His people they need not be terrified at the horrors of the present day. God will deliver them from the land of exile no matter how distant it may be. Jacob shall one day return to his own land there to dwell peaceably (Jer 30:10). This deliverance will be possible for two reasons: (a) The Lord is with them to deliver them; and (b) God will utterly destroy the nations which had taken Israel captive (Jer 30:11). Throughout the bitterness of the day of distress Israel should realize that God has not utterly rejected them. He is discipline them in measure, literally, according to what is just. In bringing judgment upon Israel God was not acting capriciously or merely to satisfy a feeling of revenge. Israel must be punished; but that punishment had a positive purpose. Through exile and suffering Israel would experience a national regeneration. The nation would be purged and purified from idolatry in preparation for the coming of Messiah.

Fuente: Old and New Testaments Restoration Commentary

Jer 30:4. This verse is an introduction to the predictions that Jeremiah was to write in a hook.

Fuente: Combined Bible Commentary

Jer 30:4-7. And these are the words that the Lord spake And which God ordered to be written: and those promises, which were written by his order, are as truly his word as the ten commandments, which were written with his finger. We have heard a voice of trembling Such a one as discovers great fears and apprehensions of impending evils. Ask ye now and see, &c. Make diligent inquiry, and ask every one, whether they ever knew or heard of any such thing as a mans travailing with child? Wherefore then do I see every man with his hands on his loins As if he were going to bring forth, and felt all the pains of a woman in travail? Alas! for that day is great The word day in Scripture 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 of the people captive. This is described as a time of great tribulation, in which it was an earnest of the day of judgment, the great and terrible day of the Lord.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Jacob’s distress and deliverance 30:4-11

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

This oracle concerns all the Israelites, those of both the Northern and Southern Kingdoms.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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