Exegetical and Hermeneutical Commentary of Jeremiah 30:2
Thus speaketh the LORD God of Israel, saying, Write thee all the words that I have spoken unto thee in a book.
Write … in a book – To be read and meditated upon by them in private. This makes it exceedingly probable that the date of these two chapters was also the 10th year of Zedekiah, immediately after the purchase of the field from Hanameel.
All the words – i. e., the scroll was to be a summary of whatever of hope and mercy had been contained in previous predictions.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. Write thee all the words that I have spoken unto thee in a book.] The book here recommended I believe to be the thirtieth and thirty-first chapters; for among the Hebrews any portion of writing, in which the subject was finished, however small, was termed sepher, a BOOK, a treatise or discourse.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It is uncertain whether this was a command from God to Jeremiah to record all the revelations which God had made to him, or only the revelation contained in this and the following chapter, which consists chiefly of promises of the peoples restoration; and so God might command them to be written that they might not be forgotten, but be at hand for the people to read during their captivity, to keep up their faith and hope in God. A book, in the Hebrew dialect, signifieth any parchment or roll; God would have them recorded to testify his truth, and the truth of the prophet, when they should see the things accomplished.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Write . . . in a bookAfterthe destruction of Jerusalem Jeremiah is not ordered as heretofore tospeak, but to write the succeeding prophecy (Jer30:4, &c.), so as thereby it might be read by his countrymenwheresoever they might be in their dispersion.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thus speaketh the Lord God of Israel,…. Who is their covenant God; has not forgotten them; still has a regard for them; and speaks after the following comfortable manner concerning them:
saying, write thee all the words that I have spoken unto thee in a book; being things of consequence, that they might remain to after ages; and be read to the use, comfort, and edification of the Lord’s people, in times to come; and be a support to their faith and hope, as well as be a testimony of the truth and faithfulness of God. Some think this charge refers to all the prophecies that go before, as well as follow after, to put them all together in a book or roll, that they might be preserved; though others think it refers only to the present prophecy; and so Kimchi interprets it, write all the words “that I am now speaking unto thee” o in a book; which should come to pass in the latter day. So John is bid to write in a book what he saw; the things that are, and shall be hereafter, Re 1:11.
o “quibus alloquor te”, Junius Tremellius “quae locutus fuero ad te”, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
He says that God had commanded him to write in a book all the words which he had heard; and the reason follows, For, behold, come shall the days, saith Jehovah, in which I will restore the captivity of my people Israel and Judah (2) There is to be understood a contrast between the restoration mentioned here and that of which the false prophets had prattled when they animated the people with the hope of a return in a short time; for, as I have said, that false expectation, when the Jews sought unseasonably to return to their own country, was a sort of mental inebriety. But when they found that they had been deceived, despair only remained for them. Hence the Prophet recalls them here to a quietness of mind, even that they might know that God would prove faithful after they found out that they had rashly embraced what impostors had of themselves proclaimed We then see that there is here an implied comparison between the sure and certain deliverance which God had promised, and the false and stolid hope with which the people had been inebriated: come, then, shall the days Now it appears that two years had taken away every expectation; for they believed the false prophets who said that God would restore them in two years; after the end of that time all the hope of the people failed. Therefore the Prophet here removes that erroneous impression which had been made on their minds, and he says that the days would come in which God would redeem his people; and thus he indirectly derides the folly of the people, and condemns the impiety of those who had dared to promise so quick a return.
(2) The words literally are, “For behold the days coming, saith Jehovah, when I shall restore the migration of my people, Israel and Judah, saith Jehovah; and I will restore them to the land which I gave to their fathers, and they shall inherit it.” To render ו when, when preceded by a participle, is what may be done, and ought, in my view, to be commonly done. The word שבות means a migration, as given in the Targum, rather than captivity. It is rendered by the Sept. ἀποικία, removal from home. — Ed.
Fuente: Calvin’s Complete Commentary
XXX.
(2) Write thee all the words . . .The opening words emphasise the fact that what follows was not spoken at first, like Jeremiah 27, 28, in the presence of the people, but was from the first committed to writing. There is no definite point at which we may be certain that the section ends, and there is room for many conjectures as to interpolations here and there, but the opening of Jeremiah 32 suggests the conclusion that it takes in the whole of Jeremiah 30, 31. The general character of the prophecy, probably in part consequent on the acceptance of the prophets teaching by the exiles of Babylon, is one of blessing and restoration, and he is thus led on to the great utterance which, from one point of view, makes him more the prophet of the Gospel even than Isaiah. It is here that we find that promise of a New Covenant (Jer. 31:31) which both as a word and a fact has been prominent in the history of Christendom.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Write a book Because these words were for the distant future, and for all God’s people, however widely scattered. He who speaks, addresses those who are present as to time and space: he who writes, takes a wider range in both respects. All the words, etc. This phrase is limited to this prophecy, and is more fully defined in the next verse.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 30:2 Thus speaketh the LORD God of Israel, saying, Write thee all the words that I have spoken unto thee in a book.
Ver. 2. Write thee all the words that I have spoken to thee in a book. ] For the use of posterity, as Hab 2:2 and that the consolations may not be forgotten. as Heb 12:5
“ Vox audita perit: littera scripta manet. ”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the LORD God of Israel. See note on Jer 11:3.
God. Hebrew. Elohim. App-4.
in a book. For abiding comfort and hope in the coming times of trouble. Written before the deportation. Compare Jer 30:5-11, Jer 30:12-24. A dark foreground is shown in Jer 31:37.
Fuente: Companion Bible Notes, Appendices and Graphics
Write
Three “writings” by Jeremiah are to be distinguished:
(1) This is impersonal–a general prophecy, and probably the earliest. Jer 30:1 to Jer 31:40.
(2) The prophecy destroyed by Jehoiakim. Jer 1:1 to Jer 36:23.
(3) The destroyed writing re-written doubtless the writing preserved to us. Jer 36:27.
Fuente: Scofield Reference Bible Notes
Jer 36:2-4, Jer 36:32, Jer 51:60-64, Exo 17:14, Deu 31:19, Deu 31:22-27, Job 19:23, Job 19:24, Isa 8:1, Isa 30:8, Dan 12:4, Hab 2:2, Hab 2:3, Rom 15:4, 1Co 10:11, 2Pe 1:21, Rev 1:11, Rev 1:19
Fuente: The Treasury of Scripture Knowledge
Jer 30:2. The Lord had spoken many predictions directly to the mind of Jeremiah, and lie in turn had repeated them orally in the ears of the people. But now he was to write them down which would get them in permanent form.
Fuente: Combined Bible Commentary
Jer 30:2-3. Thus speaketh the Lord, Write thee all the words that I have spoken, &c. The following words contain a promise of the restoration of Gods people. These God commands to be committed to writing for the use of posterity, to be a support to the Jews, an encouragement to them to trust in God, and a proof of his prescience and overruling providence when the event foretold should be brought about. I will bring again the captivity of my people Israel and Judah The people that returned from Babylon were only, or at least chiefly, the people of Judah, who had been carried away captive by Nebuchadnezzar; but here it is foretold, that not the captivity of Judah only should be restored, but that of Israel also, or of those ten tribes that were carried away before by Shalmaneser, king of Assyria; and who still remain in their several dispersions, having never returned, at least in a national capacity; but the terms of this prophecy entitle us to expect, not an obscure and partial, but a complete and universal, restoration, when God will manifest himself, as formerly, the God and patron of all the families of Israel, not of a few only. The reunion also of Judah and Israel, after their restoration, seems to be here clearly foretold.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
30:2 Thus speaketh the LORD God of Israel, saying, Write for thee all the words that I have spoken to thee in a {a} book.
(a) Because they would be assured and their posterity confirmed in the hope of this deliverance promised.