Exegetical and Hermeneutical Commentary of Jeremiah 30:10
Therefore fear thou not, O my servant Jacob, saith the LORD; 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 in rest, and be quiet, and none shall make [him] afraid.
10. from afar ] from thy distant land of exile.
none shall make him afraid ] Cp. Isa 17:2 (flocks lying undisturbed).
Fuente: The Cambridge Bible for Schools and Colleges
10, 11. These vv. occur again in Jer 46:27 f. They are found there, but not here, in LXX. It is not improbable that they existed separately and were inserted later in both places independently. Jer 30:10 bears a strong resemblance to 2 Isaiah (e.g. Isa 43:5 ff.).
Fuente: The Cambridge Bible for Schools and Colleges
These two verses are considered by some very similar in style to the last 27 chapters of Isaiah. The contrast, however, between the full end made with the pagan, and the certainty that Israel shall never so perish, is one of Jeremiahs most common topics.
Jer 30:11
In measure – See the Jer 10:24 note.
Fuente: Albert Barnes’ Notes on the Bible
You that are my servants, and the posterity of Jacob, though your captivity be threescore and ten years, yet be not afraid that I have quite forgotten you, or my promise made to your fathers. For I will assure you, that though I have for your sins sent you afar off, yet you are not beyond the reach of my saving arm; you shall return out of the captivity of Babylon, and be at rest: as they were for one hundred and fifty years during the time of the Persian monarchy; a short history of which we have in the books of Ezra and Nehemiah.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. from afarBe not afraid asif the distance of the places whither ye are to be dispersedprecludes the possibility of return.
seedThough through themany years of captivity intervening, you yourselves may not see therestoration, the promise shall be fulfilled to your seed,primarily at the return from Babylon, fully at the final restoration.
quiet . . . none . . . make .. . afraid (Jer 23:6;Zec 14:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore fear thou not, O my servant Jacob, saith the Lord,…. Since the Messiah, who is the Lord God, should be raised up to thorn, whom they should serve, and he should save them; and so had nothing to fear from their enemies; and had no reason to doubt of salvation and deliverance, seeing so great a person was engaged for them. The language is very much like the Prophet Isaiah’s:
neither be dismayed, O Israel: the same thing in other words; for Jacob and Israel are the same; and to fear and be dismayed are much alike:
for, lo, I will save thee from afar; from a far country; not from Babylon only, but from all distant countries where they are dispersed, east, west, north, or south; distance of place should be no hinderance to their salvation, and so need be no objection in their minds to it:
and thy seed from the land of their captivity; their children should come forth with them: it seems to respect future times; that though this should not be accomplished in the persons of the Israelites then living, yet should be in their posterity:
and Jacob shall return, and shall be in rest, and be quiet, and none shall make [him] afraid; which was not fulfilled upon the Jews’ return from the Babylonish captivity; for they quickly met with much opposition and disturbance in the rebuilding of their city and temple; and afterwards from Antiochus, in the times of the Maccabees, by whom they were greatly disquieted; and at last by the Romans, by whom their nation was subdued and ruined; wherefore this respects the quiet and peaceable times they shall have when they are converted, and have embraced the Christian religion.
Fuente: John Gill’s Exposition of the Entire Bible
| Promises of Mercy. | B. C. 594. |
10 Therefore fear thou not, O my servant Jacob, saith the LORD; 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 in rest, and be quiet, and none shall make him afraid. 11 For I am with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished. 12 For thus saith the LORD, Thy bruise is incurable, and thy wound is grievous. 13 There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines. 14 All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased. 15 Why criest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquity: because thy sins were increased, I have done these things unto thee. 16 Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey. 17 For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after.
In these verses, as in those foregoing, the deplorable case of the Jews in captivity is set forth, but many precious promises are given them that in due time they should be relieved and a glorious salvation wrought for them.
I. God himself appeared against them: he scattered them (v. 11); he did all these things unto them, v. 15. All their calamities came from his hands; whoever were the instruments, he was the principal agent. And this made their case very sad that God, even their own God, spoke concerning them, to pull down and to destroy. Now, 1. This was intended by him as a fatherly chastisement, and no other (v. 11): “I will correct thee in measure, or according to judgment, with discretion, no more than thou deservest, nay, no more than thou canst well bear.” What God does against his people is in a way of correction, and that correction is always moderated and always proceeds from love: “I will not leave thee altogether unpunished, as thou art ready to think I should, because of thy relation to me.” Note, A profession of religion, though ever so plausible, will be far from securing to us impunity in sin. God is no respecter of persons, but will show his hatred of sin wherever he finds it, and that he hates it most in those that are nearest to him. God here corrects his people for the multitude of their iniquity, and because their sins were increased,Jer 30:14; Jer 30:15. Are our sorrows multiplied at any time and do they increase? We must acknowledge that it is because our sins have been multiplied and they have increased. Iniquities grow in us, and therefore troubles grow upon us. But, 2. What God intended as a fatherly chastisement they and others interpreted as an act of hostility; they looked upon him as having wounded them with the wound of an enemy and with the chastisement of a cruel one (v. 14), as if he had designed their ruin, and neither mitigated the correction nor had any mercy in reserve for them. It did indeed seem as if God had dealt thus severely with them, as if he had turned to be their enemy and had fought against them, Isa. lxiii. 10. Job complains that God had become cruel to him and multiplied his wounds. When troubles are great and long we have need carefully to watch over our own hearts, that we entertain not such hard thoughts as these of God and his providence. His are the chastisements of a merciful one, not of a cruel one, whatever they may appear.
II. Their friends forsook them, and were shy of them. None of those who had courted them in their prosperity would take notice of them now in their distress, v. 13. It is commonly thus when families go to decay; those hang off from them that had been their hangers-on. In two cases we are glad of the assistance of our friends and need their service:– 1. If we be impeached, accused, or reproached, we expect that our friends should appear in vindication of us, should speak a good word for us when we cannot put on a face to speak for ourselves; but here there is none to plead thy cause, none to stand up in thy defence, none to intercede for thee with thy oppressors; therefore God will plead their cause, for he might well wonder there was none to uphold a people that had been so much the favourites of Heaven, Isa. lxiii. 5. 2. If we be sick, or sore, or wounded, we expect our friends should attend us, advise us, sympathize with us, and, if occasion be, lend a hand for the applying of healing medicines; but here there is none to do that, none to bind up thy wounds, and by counsels and comforts to make proper applications to thy case; nay (v. 14), All thy lovers have forgotten thee; out of sight out of mind; instead of seeking thee, they forsake thee. Such as this has often been the case of religion and serious godliness in the world; those that from their education, profession, and hopeful beginnings, one might have expected to be its friends and lovers, its patrons and protectors, desert it, forget it, and have nothing to say in its defence, nor will do any thing towards the healing of its wounds. Observe, Thy lovers have forgotten thee, for I have wounded thee. When God is against a people who will be for them? Who can be for them so as to do them any kindness? See Job xxx. 11. Now, upon this account, their case seemed desperate and past relief (v. 12): Thy bruise is incurable, thy wound grievous, and (v. 15) thy sorrow is incurable. The condition of the Jews in captivity was such as no human power could redress the grievances of; there they were like a valley full of dead and dry bones, which nothing less than Omnipotence can put life into. Who could imagine that a people so diminished, so impoverished, should ever be restored to their own land and re-established there? So many were the aggravations of their calamity that their sorrow would not admit of any alleviation, but they seemed to be hardened in it, and their souls refused to be comforted, till divine consolations proved strong ones, too strong to be borne down even by the floods of grief that overwhelmed them. Thy sorrow is incurable because thy sins, instead of being repented of and forsaken, were increased. Note, Incurable griefs are owing to incurable lusts. Now in this deplorable condition they are looked upon with disdain (v. 17): They called thee an outcast, abandoned by all, abandoned to ruin; they said, This is Zion, whom no man seeks after. When they looked on the place where the city and temple had been built they called that an outcast; now all was in ruins, there was no resort to it, no residence in it, none asked the way to Zion, as formerly; no man seeks after it. When they looked on the people that formerly dwelt in Zion, but were now in captivity (and we read of Zion dwelling with the daughter of Babylon, Zech. ii. 7), they called them outcasts; these are those who belong to Zion, and are wont to talk much of it and weep at the remembrance of it, but no man seeks after them, or enquires concerning them. Note, It is often the lot of Zion to be deserted and despised by those about her.
III. For all this God will work deliverance and salvation for them in due time. Though no other hand, nay, because no other hand, can cure their wound, his will, and shall. 1. Though he seemed to stand at a distance from them, yet he assures them of his presence with them, his powerful and gracious presence: I will save thee, v. 10. I am with thee, to save thee, v. 11. When they are in their troubles he is with them, to save them from sinking under them; when the time has come for their deliverance he is with them, to be ready upon the first opportunity, to save them out of their trouble. 2. Though they were at a distance, remote from their own land, afar off in the land of their captivity, yet there shall salvation find them out, thence shall it fetch them, them and their seed, for they also shall be known among the Gentiles, and distinguished from them, that they may return, v. 10. 3. Though they were now full of fears, and continually alarmed, yet the time shall come when they shall be in rest and quiet, safe and easy, and none shall make them afraid, v. 10. 4. Though the nations into which they were dispersed should be brought to ruin, yet they should be preserved from that ruin (v. 11): Though I make a full end of the nations whither I have scattered thee, and there might be danger of thy being lost among them, yet I will not make a full end of thee. It was promised that in the peace of these nations they should have peace (ch. xxix. 7), and yet in the destruction of these nations they should escape destruction. God’s church may sometimes be brought very low, but he will not make a full end of it, Jer 5:10; Jer 5:18. 5. Though God correct them, and justly, for their sins, their manifold transgressions and mighty sins, yet he will return in mercy to them, and even their sin shall not prevent their deliverance when God’s time shall come. 6. Though their adversaries were mighty, God will bring them down, and break their power (v. 16): All that devour thee shall be devoured, and thus Zion’s cause will be pleaded and will be made to appear to all the world a righteous cause. Thus Zion’s deliverance will be brought about by the destruction of her oppressors; and thus her enemies will be recompensed for all the injury they have done her; for there is a God that judges in the earth, a God to whom vengeance belongs. “They shall every one of them, without exception, go into captivity, and the day will come when those that now spoil thee shall be a spoil.” Those that lead into captivity shall go into captivity, Rev. xiii. 10. This might serve to oblige the present conquerors to use their captives well, because the wheel would turn round, and the day would come when they also should be captives, and let them do now as they would then be done by. 7. Though the wound seem incurable, God will make a cure of it (v. 17): I will restore health unto thee. Be the disease ever so dangerous, the patient is safe if God undertakes the cure.
IV. Upon the whole matter, they are cautioned against inordinate fear and grief, for in these precious promises there is enough to silence both. 1. They must not tremble as those that have no hope in the apprehension of future further trouble that might threaten them (v. 10): Fear thou not, O my servant Jacob! neither be dismayed. Note, Those that are God’s servants must not give way to disquieting fears, whatever difficulties and dangers may be before them. 2. They must not sorrow as those that have no hope for the troubles which at present they lie under, v. 15. “Why criest thou for thy affliction? It is true thy carnal confidences fail thee, creatures are physicians of no value, but I will heal thy wound, and therefore, Why criest thou? Why dost thou fret and complain thus? It is for thy sin (Jer 30:14; Jer 30:15), and therefore, instead of repining, thou shouldest be repenting. Wherefore should a man complain for the punishment of his sins? The issue will be good at last, and therefore rejoice in hope.“
Fuente: Matthew Henry’s Whole Bible Commentary
The Prophet enforces his doctrine by an exhortation; for it would not be sufficient simply to assure us of God’s paternal love and goodwill, unless we were encouraged to hope for it, because experience teaches us how backward and slow we are to embrace the promises of God. This, then, is the reason why the Prophet exhorts and encourages the faithful to entertain hope. Were there in us that promptitude and alacrity which we ought to have, we should be content even with one word; for what can be wished for beyond God’s testimony respecting his favor? But our listlessness renders many goads necessary. Hence, when doctrine precedes, it is necessary to add exhortations to stimulate us; and these confirm the doctrine, so that the grace of God may flourish effectually in our hearts.
He addresses “Jacob” and “Israel;” but they mean the same, as in many other places. These duplicates, as they are called, are common, we know, in the Hebrew language; for the same words are repeated for the sake of emphasis. So, in this passage, there is more force when Jeremiah mentions two names, than if he had said only, “Fear not thou, Jacob, and be not afraid.” He then says, Fear not thou, Jacob; and Israel, be not thou afraid (5) And he does this, that the Jews might remember that God had not only been once propitious to their father Jacob, but many times; for from the womb he bore a symbol of that primogeniture which God had destined for him; and he afterwards had, for the sake of honor, the name of Israel given to him. As, then, God had in various ways, and in succession, manifested his goodness to Jacob, the people might hence entertain more hope.
He calls him his servant; not that the Jews were worthy of so honorable a title; but God had regard to himself, and his gratuitous adoption, rather than to their merits. He did not then call them servants, because they were obedient, for we know how contumaciously they rejected both God and his Prophets; but because he had adopted them. So when David says,
“
I am thy servant, and the son of thine handmaid,” (Psa 116:16)
he does not boast of his obedience, nor claim to himself any deserving virtue, but, on the contrary, declares, that before he was created in the womb, he was God’s servant through his gratuitous adoption. Hence, he adds, “I am the son of thine handmaid,” as though he had said, “I belong to thee by an hereditary right, because I am descended from that nation which thou hast been pleased to choose for thy peculiar people.” We now then see that the name servant, ought not to be understood as intimating the merits of the people, and that their obedience is not here commended, as though they had truly and faithfully responded to the call of God, but that their gratuitous adoption is alone extolled.
He adds, Behold, I will save thee from far He first declares that he would be ready to save the people when the suitable time came; for behold here intimates certainty. And he subjoins, from far, lest the people should fail in their confidence; for they had been driven into distant exile; and distance is a great obstacle. Were any one to promise to us an advantageous retreat, without calling us away to some unknown country, we could more easily embrace the promise; but were any one to say, “I promise to you the largest income in Syria, and you shall have there whatever may be deemed necessary to make your life happy;” would you not reply, “What! shall I pass over the sea, that I may live there? it is better for me to live here in comparative poverty than to be a king there.” As, then, a difficulty might have presented itself to the Jews, when they saw that they had been driven away into very remote countries, the Prophet adds, that this circumstance would be no obstacle so as to prevent God to save them: I will save you then from far; as though he had said, that his hands were long enough, so that he could extend them as far as Chaldea, and draw them from thence.
He then adds, and thy seed from the land of their captivity As the expectation of seventy years was long, God refers what he promises to their seed. There is no doubt but that the Prophet reminded the Jews, that the time determined by God was to be waited for in patience, as was the case with Abraham, Isaac, and Jacob; for though they knew that they would be strangers in the land which God had promised them, yet they did not on that account despise or disregard the favor promised them. Abraham received in faith what he had heard from God’s mouth,
“
I will give thee this land;”
and yet he knew that he would be there a stranger and a sojourner. (Gen 12:7) His children had to exercise the same patience. Abraham had indeed been warned of a very long delay; for God had declared that his seed would be in bondage for four hundred years. (Gen 15:13) Here, then, the Prophet exhorts the people of his time to entertain hope, according to the example of their father, and not to despise God’s favor, because its fruit did not immediately appear; for Abraham did not enjoy the land as long as he lived, and yet he preferred it to his own country; Isaac did the same; and Jacob followed the example of his fathers. This, then, is the reason why the Prophet mentions seed, as though he had said, “If the fruit of redemption will not come to you, yet God will not disappoint your hope, for your posterity shall find that he is true and faithful.”
If any one had then objected, and said, “What is that to me?” the objection would have been preposterous; for why had God promised to their posterity a return to their own country? was it not thus to testify his love towards them? And whence came their freedom, and whence God’s paternal love, except from the covenant? We hence see that the salvation of the fathers was included in the benefit which their sons enjoyed. And therefore, though the fruition of that benefit was not visibly granted to the fathers, yet they partook in part of the fruit, for it was made certain to them, that God would become the deliverer of his people even in death itself.
He adds that which is the main thing in a happy life, that they would be at rest and in a quiet state, so that none would terrify them; (6) for a return to their own country would not have been of any great importance, without a quiet possession of it. Hence the Prophet, after having said that God would come to save the people, and that distance would not prevent him to fulfill and complete what he had promised, now adds, that this benefit would be confirmed, for God would no more allow strangers to lead the Jews into exile, or to rule over them as they had done. God then promises here the continuance of his favor.
But as this did not happen to the Jews, we must again conclude that this prophecy cannot be otherwise interpreted than of Christ’s kingdom. And Daniel is the best interpreter of this matter; for he says, that the people were to be exposed to many miseries and calamities after their return, and that they were not to hope to build the Temple and the city except in great troubles. The Jews then were always terrified. We also know, that while building the Temple, they held the trowel in one hand and the sword in the other, for they often had to bear the assaults of their enemies. (Neh 4:17) Since, then, the Jews ever suffered inquietude until the coming of Christ, it follows, that until his coming, this promise was never accomplished. Then the benefit of which the Prophet speaks here is peculiar to the kingdom of Christ. Now, since from the time Christ was manifested to the world, we see that the world has been agitated by many storms, yea, all things have been in confusion; it follows, that this passage cannot be explained of external rest and earthly tranquillity. It ought, therefore, to be understood according to the character of his kingdom. As, then, Christ’s kingdom is spiritual, it follows that a tranquil and quiet state is promised here, not because no enemies shall disturb us or offer us molestation, but because we shall especially enjoy peace with God, and our life shall be safe, being protected by the hand and guardianship of God. Then spiritual tranquillity is what is to be understood here, the fruit of which the faithful experience in their own consciences, though always assailed by the world, according to what Christ says,
“
My peace I give to you, not such as the world gives,” (Joh 14:27)
and again,
“
In the world ye shall have tribulation; but be of good cheer, I have overcome the world.” (Joh 16:33)
It follows —
(5) The word is stronger than “fear;” it means to be broken down in mind, to be dispirited, so as to give up all hope. The distance, mentioned in the following clause, was calculated to dispirit them, and they feared lest their children should continue in bondage. Hence it is said, “Fear not,” that is, as to a final return; and “be not dispirited,” or disheartened, with respect to the distance. The order, as is commonly the case, is reversed. — Ed.
(6) Calvin renders שב, “dwell,” as though it came from ישב but most render it “return,” as in our version. Then, “to be at rest,” and “in a quiet state,” are not sufficiently distinct. I render the clause thus, —
And return shall Jacob and be at rest, And secure shall he be, and none making him afraid.
Security is freedom from disturbance: “he shall be prosperous,” as rendered by some, is by no means suitable. “Jacob,” being the father of the twelve patriarchs, is to be understood as including both Israel and Judah, according to the 4 verse (Jer 30:4). — Ed.
Fuente: Calvin’s Complete Commentary
(10) Therefore fear thou not.The higher strain of language into which the prophecy has here risen is indicated by the parallelism of the two clauses in each member of the sentence. The whole verse is poetic in its form. The words have in them something of the ring of Isa. 41:10.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. From afar The distance is not invincible to Jehovah’s power. The mention of seed, however, suggests that this glad hour of deliverance may be in the still distant future.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 1065
GODS GRACIOUS DESIGNS TOWARDS HIS CHOSEN PEOPLE
Jer 30:10-11. Fear thou not, O my tenant Jacob, saith the Lord; 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 in rest and be quiet, and none shall make him afraid. For I am with thee, saith the Lord, to save thee; though I make a full end of all nations whither I have scattered thee, I yet will not make a full end of thee; but I will correct thee in measure, and will not leave thee altogether unpunished.
THE peculiar importance of these words may be judged of from hence, that the prophet, without any apparent necessity, or indeed any visible connexion, introduces them again, towards the close of his prophecies [Note: Jer 46:27-28.]. But the subject of them is so consolatory, and the view which they open to us of Gods future dispensations is so glorious, that they may well be proposed to our most attentive consideration. Respecting their primary import we can have no doubt. They look forward to a period far beyond the return of the Jews from Babylon, even to that blessed period, when the whole nation shall be converted to the faith of Christ, and be restored to the possession of the land of Canaan [Note: ver. 8, 9.]. That such a period shall arrive, we have the strongest and most unequivocal declarations of Holy Writ [Note: Compare Hos 3:5.]: and it becomes us all to look forward to it with confidence and joy.
But we must not so contemplate the future good of others, as to overlook our own personal and immediate welfare. The words before us convey most comfortable tidings to ourselves; which therefore we shall advert to in connexion with the event to which they more especially refer: and in order to this we shall deduce from them some general observations. Observe then,
I.
That God has glorious things in reserve for his chosen people
1.
For the Jewish people
[There is certainly mercy in reserve for them:their yoke has never been so broken from their neck, but that strangers have served themselves of them [Note: ver. 8.], and do still oppress them. A season of happiness awaits them, such as they never experienced in their most prosperous days: they shall be at rest, and be quiet, and none shall make them afraid: and this outward peace shall be only a shadow of that inward joy which they snail experience under the protection of their reconciled God and Saviour, who will be a little sanctuary unto them [Note: Eze 11:16-17. with Jer 23:6.].]
2.
For his people among all nations
[However far off his people are, God sees and knows them [Note: 2Ti 2:19.], and will in due season bring them to himself [Note: Joh 10:16.]. No enemy shall be able to detain them: their bonds shall be broken, and they shall be brought into the glorious liberty of the children of God. O what sweet peace and composure of mind shall they enjoy, when they are truly brought to the fold of Christ [Note: Psa 23:1-2.]! what blessed assurance too shall they possess, not only of their present interest in the Saviour, but of final victory and everlasting felicity [Note: Psa 23:4-6.]!
Yet is this but the beginning of blessings: the time shall come when the saints of all ages, even from the beginning to the end of time, shall be gathered together, every one of them freed from all remains of sin and sorrow, and raised to the fruition of their heavenly inheritance.
Shall we not then, whilst we contemplate the future destinies of Gods ancient people, consider also our own; when, even in this life, such things are prepared for us as no un-renewed eye hath seen, or ear heard, or heart conceived [Note: 1Co 2:9.]; and, in the world to come, such things as exceed the comprehension whether of men or angels?]
Subservient to this great design, God orders every thing for them in love, so,
II.
That even his darkest dispensations towards them are intended for their good
This was, and still is, the case with respect to the Jews.
[The sending of that whole nation into captivity in Babylon was doubtless a heavy judgment: but yet we are expressly told that God designed it for their good [Note: Jer 24:5.]. And we doubt not but that the destruction of their whole estate and polity by the Romans, together with their present dispersion over the face of the whole earth, is intended for their good also. By the Babylonish captivity they were cured of idolatry; and by the total abolition of the temple worship, all hope of obtaining mercy by the ceremonial rites and ceremonies is cut off, and they are shut up unto the faith that is now revealed. We trust also that they are preparing to be Gods honoured instruments of evangelizing the world; seeing that the receiving of them into the Church will be as life from the dead to the Gentile world [Note: Rom 11:15.]. We see clearly that there is an immense difference put between them and all the nations which once led them captive. The Egyptians, Assyrians, Chaldeans, Romans, have ceased to exist as distinct kingdoms; and have been lost, as it were, among the people who subdued them: but the Jews are in every place a distinct people, and are so kept by Gods overruling providence, that he may accomplish more manifestly his gracious purposes towards them. Many indeed, like Pharaoh, have sought their destruction; but they live as monuments of Gods unceasing care and faithfulness.]
And may not we also see the hand of God ordering and overruling every thing for our good?
[His chastening hand may have been upon us; but the consolations and supports with which he has favoured us have almost changed the very nature of our afflictions. Besides, he has, like a skilful Refiner, apportioned our trials to our necessities; and always either increased our strength to sustain them, or provided for us a way to escape from them. Let any one of us look back, even the most afflicted amongst us, and say, Whether God has not corrected always in measure [Note: Isa 27:7-8.]? yea, whether his corrections have not wrought for our good; and whether, if our hearts be indeed right with God, they have not been working out for us a far more exceeding and eternal weight of glory [Note: Rom 8:28. 2Co 4:17-18.]? Yes, by these has our iniquity been purged; and the fruit of them has been to take away our sin [Note: Isa 27:9.]: and in all that God may have inflicted on us, he has acted the part, not of an angry Judge, but of a loving Father [Note: Heb 12:6-8.].]
Well may Gods people rejoice in such hopes as these, seeing,
III.
That his presence with them is their never-failing security
God did not so withdraw from the Jews in Babylon, but that he was with them to watch over them, and to overrule events for their deliverance at the time appointed. Thus at this day he hears the cries of his afflicted people, and only waits till the appointed time to shew himself strong in their behalf. Thus is his presence with us our security also.
[He has promised never to leave us nor forsake us [Note: Heb 13:5.]. In our troubles more especially has he engaged to be with us [Note: Isa 43:2-3.]. Nor will he ever leave us, till he has accomplished all the good pleasure of his goodness towards us [Note: Gen 28:15.]. Had it not been for his presence with his Church and people, their enemies would long since have triumphed over them: but because he is with them to save them, they shall be more than conquerors over all their enemies, and be saved by him with an everlasting salvation.]
Application
Thrice, in the parallel passage, does God repeat the exhortation, Fear not [Note: Jer 46:27-28.]. We therefore will address that exhortation,
1.
To those who are afar off
[Look at the Jews in Babylon, or in their present state; What can be conceived more hopeless? Yet they were, and shall be delivered. Let none then despair, as if they were beyond the reach of mercy: for Gods hand is not shortened that it cannot save; and they shall be brought nigh by the blood of Jesus, which is able to cleanse from all sin.]
2.
To those who are visited with any great affliction
[You are apt to conclude, that, because you are afflicted, you are monuments of Gods wrath. But God makes these very afflictions a subject of promise: I will correct thee in measure, and will not leave thee altogether unpunished. He knows that without these afflictions you would never return to him, nor ever be purified from your dross: it is because you are a child, and not a bastard, that he thus visits you with his chastising rod. It was in this view of his dispensations that David said, In very faithfulness thou hast afflicted me. Faithfulness has respect to a promise: and it is your privilege to see every one of your afflictions as the fruit of his faithfulness and love.]
3.
To those who are under discouragement of any kind
[Fear not, feat not, fear not. It is Gods delight to bind up the broken-hearted, and to comfort all that mourn; and thrice does he renew to you the exhortation, Fear not. Only seek to have his presence with you, and you need fear nothing. Remember the disciples in the storm. Could they sink whilst Jesus was in the vessel with them [Note: Mar 4:37-40.]? Neither can ye, under your circumstances, If God be for you, none can be effectually against you. Take him with you then, wherever you go; and the gates of hell shall not prevail against you [Note: Isa 41:10; Isa 41:14.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
The Reader will not fail to remark, without being reminded of it, (for the language of this sweet passage will of itself suggest the thought) what a striking similarity there is in what is here said, to what the Prophet Isaiah delivered before on the same blessed subject, Isa 43:1 , etc.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 30:10 Therefore fear thou not, O my servant Jacob, saith the LORD; 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 in rest, and be quiet, and none shall make [him] afraid.
Ver. 10. Therefore fear thou not, O my servant Jacob. ] This is Isaiah like; and indeed the prophet here setteth himself verbis consolantissimis, by words of comfort, as one saith, with most cordial comforts, to cheer the hearts of God’s poor afflicted.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
fear thou not, &c. Taking up Isa 41:10, Isa 41:18; Isa 43:5; Isa 44:2.
shall be in rest = be [again] in rest.
Fuente: Companion Bible Notes, Appendices and Graphics
fear: Jer 46:27, Jer 46:28, Gen 15:1, Deu 31:6-8, Isa 41:10-15, Isa 43:5, Isa 44:2, Isa 54:4, Zep 3:16, Zep 3:17, Joh 12:15
I: Jer 30:3, Jer 3:18, Jer 23:3, Jer 23:8, Jer 29:14, Jer 46:27, Isa 46:11, Isa 46:13, Isa 49:25, Isa 60:4-22, Eze 16:52
and shall: Jer 23:6, Jer 33:16, Isa 35:9, Eze 34:25-28, Eze 38:11, Hos 2:18, Mic 4:3, Mic 4:4, Zep 3:15, Zec 2:4, Zec 2:5, Zec 3:10, Zec 8:4-8
Reciprocal: Lev 26:6 – I will Psa 116:7 – thy rest Isa 14:3 – General Isa 29:22 – Jacob shall Isa 44:1 – O Jacob Isa 44:8 – neither Isa 54:14 – for thou Jer 16:15 – that brought Jer 30:7 – but Jer 31:1 – of Jer 50:4 – the children of Israel Jer 50:19 – bring Eze 11:17 – General Eze 34:28 – neither Eze 37:21 – General Eze 39:25 – Now will Joe 2:21 – Fear Joe 3:7 – I will Zep 3:13 – and Zec 1:13 – with good Zec 8:3 – I am Zec 12:1 – for Mat 2:19 – an Luk 1:70 – spake
Fuente: The Treasury of Scripture Knowledge
Jer 30:10. After making a brief hut pointed reference to the time of Christ, a prophet will usually resume his original line of writing concerning fleshly Israel. This verse, therefore, continues the prediction that the fleshly people of God will be released from the captivity and be permitted to return to their own country.
Fuente: Combined Bible Commentary
Jer 30:10-11. Fear thou not, O my servant Jacob As if God had utterly forsaken thee or cast thee off. See the margin. For, lo, I will save thee from afar I will restore you from your captivity, though you should be dispersed into the most distant countries. And though this be not accomplished in the Jews of the present age, it shall be made good to their posterity, who are beloved for their fathers sake, as St. Paul speaks, Rom 11:28. And Jacob shall be in rest and quiet, &c. Shall enjoy peace and safety. Though I make a full end of all nations whither I have scattered thee Such as the Assyrians, Chaldeans, Egyptians; yet will I not make a full end of thee The Jews to this day continue a remarkable monument of the truth and immutability of Gods promises. Where now are all the nations which carried them into captivity, and trod them under foot? All, all are perished; their kingdoms overturned, their laws and languages abolished, their very names, as nations, extinct; not the least footsteps remaining of their having ever been a people: for God had determined to make a full end of them. But the people of the Jews, though carried into captivity, slain by the sword, destroyed by pestilence and famine, and every other method of destruction, do yet remain a people: under all the revolutions and changes of kingdoms, languages, and people, they still exist unmixed; and, though for their heinous sins they are scattered abroad among all nations, they still preserve their name, language, and most of their ancient ceremonies and customs, for God has promised not to make a full end of them. But I will correct thee in measure Or, according to judgment, as signifies, that is, with discretion, not more than thou deservest, nay, not more than thou canst well bear. Gods afflicting his people is in a way of correction, and that correction is always moderated, and always proceeds from love. And will not leave thee altogether unpunished As thou art ready to think I should do because of thy relation to me. Observe, reader, a profession of religion, though never so plausible, will be far from securing to us impunity in sin. God is no respecter of persons, but will show his hatred of sin wherever he finds it, and he always hates it most in those that are nearest to him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The Lord promised to save His people from afar and their descendants from the land of their captivity. Therefore they should not fear or be dismayed. The Israelites would return to their land, where they would enjoy lasting peace and security. This will happen in the Millennium. Amillennial interpreters view these predictions as describing spiritual conditions that believers enjoy presently, and or eternal blessings that we will enjoy in heaven. [Note: See Kidner. pp. 103, 105.]