Exegetical and Hermeneutical Commentary of Jeremiah 30:16
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.
16. Therefore ] Because thou hast undergone thy portion of suffering and it is plain that none other than Myself can deliver thee. For the general sense cp. Isa 14:2; Isa 51:22 f. Co. points out that the logical force of the word is not evident. Why should the sins of Judah be the reason for their enemies being overthrown? Accordingly, he transposes Jer 30:16-17, and begins Jer 30:17 with “I” ( ’nki) instead of “For” ( ki). This change, combined with others which he here makes, seems too drastic to be accepted with confidence.
all they that devour thee ] See on Jer 2:3.
shall go into captivity ] The LXX, by a slight variation from MT., have shall eat their own flesh, a reading which Co. supports from Isa 49:26. The meaning will then be, shall engage in internecine strife. For this thought cp. Eze 38:21; Hag 2:22; Zec 14:13.
Fuente: The Cambridge Bible for Schools and Colleges
Therefore – i. e., Because thou hast undergone thy punishment and cried out in consciousness of thy guilt.
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. They that devour thee] The Chaldeans.
Shall be devoured] By the Medes and Persians.
All that prey upon thee will I give for a prey.] The Assyrians were destroyed by the Babylonians; the Babylonians, by the Medes and Persians; the Egyptians and Persians were destroyed by the Greeks, under Alexander. All these nations are now extinct; but the Jews, as a distinct people, still exist.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The particle is thought here to be ill translated therefore, for manifestly it is not a causal or illative, and those who interpret it therefore refer it to what went before, Jer 30:10,11. It were better translated nevertheless, or notwithstanding yet: so the learned author of the English Annotations thinks it should be translated Isa 7:14; 30:18, and in many other texts.
This text is a declaration of Gods free mercy: though this people had justly provoked the Lord by their iniquities to punish them, yet he would at length revenge them of their enemies, and those that spoiled them should feel his justice, and be themselves spoiled: so Isa 10:12; 33:1. God ordinarily punisheth those that have been enemies to his people more severely than his people have been punished by them; the reasons are, because though they serve God in chastising his people, yet they do it not designedly, Isa 10:7, and commonly they exceed a measure in their executing Gods vengeance.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. Thereforeconnected withJer 30:13, because “Thereis none to plead thy cause . . . therefore” I willplead thy cause, and heal thy wound, by overwhelming thy foes. Thisfifteenth verse is inserted to amplify what was said at the close ofJer 30:14. When the false waysof peace, suggested by the so-called prophets, had only ended in thepeople’s irremediable ruin, the true prophet comes forward toannounce the grace of God as bestowing repentance and healing.
devour thee . . . be devoured. . . spoil . . . be a spoil . . . prey upon . . . give for apreyretribution in kind (see on Jer2:3; Exo 23:22; Isa 33:1).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore all they that devour thee shall be devoured,…. Thus rendering the words, they are to be connected with Jer 30:10; and all between to be put into a parenthesis: but rather, in connection with the preceding words, they should be rendered “nevertheless”, or “notwithstanding” y; though they had sinned at so great a rate, and were so much afflicted and chastened by the Lord, yet their enemies should not go unpunished, and mercy in the issue would be showed to them. Jarchi calls it an oath, that so it should be; the Romans that devoured them, and ate up their substance, were devoured by the Goths and Vandals; for this may be carried further than to the destruction of the Babylonish empire by the Persians;
and all thine adversaries, everyone of them shall, fro into captivity; or be conquered and subdued, as were the Assyrians, Egyptians, Chaldeans, Grecians, Romans; and not only Rome Pagan has been destroyed, but Rome Papal also will go into captivity; see Re 13:10;
and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey: they shall be used according to the law of retaliation; the same measure they have measured shall be measured to them again.
y “verumtamen, [vel] nihilominus”, Gataker. So Kimchi and Abarbinel.
Fuente: John Gill’s Exposition of the Entire Bible
Here, again, the Prophet promises that God would be gracious to his people, but after a long time, when that perverseness would be subdued, which could not be soon cured. We ought, then, ever to bear in mind the difference between the promise of favors, of which Jeremiah was a witness and a herald, and those vain boastings, by which the false prophets deceived the people, when they encouraged them to expect a return in a short time, and said that the term of deliverance was at hand.
And this difference ought to be noticed on this account, because a most useful doctrine may hence be gathered: the unprincipled men who basely pretend God’s name, have this in common with his true and faithful servants, — that they both hold forth the favor of God: but those who falsely use God’s name bury the doctrine of repentance; for they seek only to soothe people with flatteries: and as they hunt for favor, they wholly omit the doctrine that may offend, and is in no way sweet and pleasant to the flesh. Jeremiah did not, indeed, deal so severely with the people, but that he gave them some hope of pardon, and always mitigated whatever severity there was in the doctrine of repentance: but at the same time he did not, by indulgence, cherish the vices of the people, as was wont to be done by the false prophets. But what did these do? they boasted that God was merciful, slow to wrath, and ready to be reconciled to sinners: hence they concluded that exile would not be long; and at the same time, as we have said, they perfidiously flattered the people. So then, it ought to be borne in mind, that we are not fit to receive the favor of God, nor are capable of it, so to speak, until all the pride of the flesh be really subdued, and also all self-security be corrected and removed.
We now see why the Prophet subjoined the promise of favor, after having spoken of the dreadful judgment of God. But the illative, לכן laken, does not seem suitable; for how can this verse be connected with the threatenings which we have noticed? Therefore they who devour thee shall be devoured But therefore refers to what he had before said. (13) It is not then strange, that he draws the inference, — that God having taken vengeance on the wickedness of the people, would also execute vengeance on their enemies. Then the illative is not unsuitable, because the time of mercy had arrived when the Jews became subdued, so as to humble themselves before God and to repent of their sins.
But there is here a common doctrine which we meet with everywhere in the Prophets, even that God, after having made a beginning with his Church, becomes then a judge of all nations; for if he by no means spares his elect, his own family, how can he leave aliens unpunished? And it is the perpetual consolation of the Church, that though God employs the wicked as scourges to chastise his people, vet their condition is not better, for when they have triumphed for a moment, God will soon bring them to judgment. There is, therefore, no reason why the faithful should envy their enemies when they are chastened by God’s hand, and when their enemies exult in their pleasures; for their prosperity will soon come to an end, and with the same measure will God mete unto them the reward of the wrong done to his people.
Whosoever, then, devours thee shall be devoured, and all thine enemies, yea, all, shall go into captivity; and, lastly, they who plunder thee, etc., which is rendered by some, “they who tread thee shall be for treading.” But as the verb means plundering, to avoid repetition, I prefer the former meaning: “They, then, who spoil thee shall become a spoil, and they who plunder thee shall be for plunder.” The reason follows, —
(13) What seems to be his meaning is, that as God had punished his people, therefore he would punish the nations. The versions and the Targ. render it “therefore;” but Lowth gives “yet surely;” and Blayney, “afterwards.” But we may render it “therefore,” or for this reason, as anticipative of what is contained at the end of the next verse, “Because an outcast have they called thee. Sion, whom no one seeks.” Venema, apprehending this to be the sense of the passage, supposed that the two verses have been transposed: but this kind of construction is not unfrequent in Scripture. — Ed.
Fuente: Calvin’s Complete Commentary
16. Therefore Looking back to Jer 30:13. They that spoil thee shall be a spoil. Retribution in kind is here threatened; and it is such retribution that under God’s economy is always inflicted. In the working of law in every realm there is always a tendency to exact satisfaction in the very matter, and indeed in the very form, of the offence. Only dimly is this seen in providence, so various and complicated are the workings of law here, but as we come into simpler and more easily comprehended realms, we are amazed and awe-stricken at the exactness with which the penalty is adjusted to the offence.
Fuente: Whedon’s Commentary on the Old and New Testaments
However, The Nations Too Will Suffer Both Because Of Their Own Deserts And Because They Have Mocked Judah’s God, While On The Other Hand Judah Will Be Restored ( Jer 30:16-17 ).
But Israel/Judah will not be alone in their sufferings, for those who are their adversaries will also themselves finally suffer. For they too are deserving of judgment and have sown misery, and what they have sown they will reap. On the other hand, because they have dismissed Zion (God’s people) in derision as of no account, Zion will be restored, in order that they might learn the lesson not to dismiss YHWH’s love and concern.
Jer 30:16
“Therefore all those who devour you,
Will be devoured,
And all your adversaries, every one of them,
Will go into captivity,
And those who despoil you,
Will be a spoil,
And all who prey on you,
Will I give for a prey.”
So those who devoured them would not go unpunished. They too in their turn would be devoured (those who take to the sword will perish by the sword) because they too were filled with iniquity and had increased in sin. And they too would go into captivity, even mighty Babylon. Those who despoiled them would themselves be despoiled, and those who preyed on them would themselves become a prey. God’s righteous judgment would reach to all. Thus in all their sufferings the people could recognise that it was not they alone who would suffer. Their conquerors too would become the conquered. It was the way of all flesh.
Jer 30:17
“For I will restore health to you,
And I will heal you of your wounds,
The word of YHWH,
Because they have called you an outcast,
(Saying), ‘It is Zion, whom no man seeks after’.”
The one difference was that one day Judah/Israel’s strength would be restored. They alone of all the nations would be preserved through thick and thin. For YHWH Himself would one day restore health to them and heal their ‘incurable’ wounds, the wounds which He alone could cure because He had inflicted them. This was on the sure word of YHWH. And all this would be because men had derided them and had called them an outcast, and had spoken of them as ‘Zion whom no man seeks after’, because all had turned away from them. The mention of ‘Zion’ suggests that underneath the derision we are to see lying derision at Zion’s God. Judah/Israel themselves had boasted in ‘Zion’. Very well, say the nations, who wants them now?
This mention of Zion is a theme within a theme, for it is preparing for the following chapter when the restoration of Zion will be a feature of the whole restoration (Jer 31:12; Jer 31:23; Jer 31:40). Then indeed men will seek after Zion for His people will be restored. Its mention here in this derogatory fashion is thus preparation for its restoration.
Fuente: Commentary Series on the Bible by Peter Pett
Jer 30:16 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.
Ver. 16. Therefore all they that devoured thee shall be devoured. ] Or, Nevertheless, or yet all they that devoured thee, &c., q.d., That thou mayest experience that in love I corrected thee and for thy good, though to thy so great grief. I will have my pennyworths on thine enemies, measuring to them as they have done to thee.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
all they that devour thee, &c. Reference to Pentateuch (Exo 23:22).
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 10:25, Jer 12:14, Jer 25:12, Jer 25:26-29, Jer 50:7-11, Jer 50:17, Jer 50:18, Jer 50:28, Jer 50:33-40, Jer 51:34-37, Exo 23:22, Psa 129:5, Psa 137:8, Psa 137:9, Isa 14:2, Isa 33:1, Isa 41:11, Isa 41:12, Isa 47:5, Isa 47:6, Isa 54:15, Isa 54:17, Lam 1:21, Lam 4:21, Lam 4:22, Eze 25:3-7, Eze 26:2-21, Eze 29:6, Eze 35:5, Mic 4:11, Mic 7:10, Nah 1:8, Hab 2:16, Zep 2:8, Zec 1:14, Zec 2:8, Zec 12:2, Zec 14:2, Rev 13:10
Reciprocal: 1Sa 17:53 – they spoiled Isa 49:19 – they that Jer 30:20 – and I Eze 28:26 – despise Eze 38:12 – General Joe 3:7 – I will Hab 2:8 – thou Zep 3:19 – I will undo Zec 12:1 – for
Fuente: The Treasury of Scripture Knowledge
Jer 30:16. God would never suffer the nations whom he used to chastise his own people to take personal satisfaction out of their service for Him. After they have accomplished the purpose for which God brought them into action, they were made to suffer for their motives of cruelty toward the unfortunate people: hence this verse predicts the overthrow of Babylon. It was to be done through another world power but God would be the planner of the whole event. The Biblical account of the fall of Babylon is in Daniel 5. The historical account of it is cited with the comments on Isa 13:1 in volume 3 of this Commentary.
Fuente: Combined Bible Commentary
Jer 30:16-17. Therefore Or rather, yet surely, as should be rendered; (see note on Jer 16:14;) all they that devour thee shall be devoured The Egyptians, Philistines, Midianites, Ammonites, Edomites, Syrians, Assyrians, Chaldeans, and others, who have afflicted and oppressed you, shall be extirpated, while you shall be restored and re- established. See note on Jer 30:11. Though God chastises his own people with severity, according to the nature and quality of their faults, yet he does it so as never utterly to destroy them. The Assyrians, who afflicted Israel and Judah, were so destroyed by the Babylonians, Medes, and Persians, that mention is no more made of their empire. The monarchy of the Chaldeans, who destroyed Jerusalem, and carried the Jews into captivity, was overthrown by the Persians, and never recovered itself. The empires of the Persians and Egyptians were destroyed by Alexander. The Grecian. or Syro-Macedonian kingdom, which, especially under Antiochus Epiphanes, cruelly persecuted them, was destroyed by the Romans. And the Roman empire, powerful as it was, after being made the instrument of bringing greater calamities on the Jewish nation than they had ever suffered from any other power, was broken to pieces by the incursions of the northern nations on the one hand, and by the Saracens and Turks on the other. But the Jewish people, who have repeatedly appeared to be almost destroyed and annihilated in their dispersions, have reappeared, and sprung up again, as it were, from their ashes, and become as numerous and powerful as before.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Nevertheless, the Lord would turn the hostility of Israel’s enemies back on themselves, and punish them with the punishment they had inflicted on His people.