Jeremiah 30 commentary

Jeremiah is to write what God had spoken to him. The very words are such as the Holy Ghost teaches. These are the words God ordered to be written; and promises written by his order, are truly his word. He must write a description of the trouble the people were now in, and were likely to be in. A happy end should be put to these calamities. Though the afflictions of the church may last long, they shall not last always. The Jews shall be restored again. They shall obey, or hearken to the Messiah, the Christ, the Son of David, their King. The deliverance of the Jews from Babylon, is pointed out in the prophecy, but the restoration and happy state of Israel and Judah, when converted to Christ their King, are foretold; also the miseries of the nations before the coming of Christ. All men must honour the Son as they honour the Father, and come into the service and worship of God by him. Our gracious Lord pardons the sins of the believer, and breaks off the yoke of sin and Satan, that he may serve God without fear, in righteousness and true holiness before him all the remainder of his days, as the redeemed subject of Christ our King.

When God is against a people, who will be for them? Who can be for them, so as to do them any kindness? Incurable griefs are owing to incurable lusts. Yet, though the captives suffered justly, and could not help themselves, the Lord intended to appear for them, and to punish their oppressors; and he will still do so. But every effort to heal ourselves must prove fruitless, so long as we neglect the heavenly Advocate and sanctifying Spirit. The dealings of His grace with every true convert, and every returning backslider, are the same in effect as his proceedings to the Jews.

We have here further intimations of the favour of God for them after the days of their calamity have expired. The proper work and office of Christ, as Mediator, is to draw near unto God, for us, as the High Priest of our profession. His own undertaking, in compliance with his Father's will, and in compassion to fallen man, engaged him. Jesus Christ was, in all this, truly wonderful. They shall be taken again into covenant with the Lord, according to the covenant made with their fathers. "I will be your God:" it is his good-will to us, which is the summary of that part of the covenant. The wrath of God against the wicked is very terrible, like a whirlwind. The purposes of his wrath, as well as the purposes of his love, will all be fulfilled. God will comfort all that turn to him; but those who approach him must have their hearts engaged to do it with reverence, devotion, and faith. How will they escape who neglect so great salvation?

This and the next chapter contain, as we shall see, a most profitable truth; and that the people might be the more attentive, God introduced these prophecies by a preface. Jeremiah spoke many things which afterwards, as it has elsewhere appeared, had been collected and inserted in one volume by the priests and Levites; but God reminds us in these words, that the prophecies which are to follow respecting the liberation of the people, were especially to be remembered.

There is, however, another circumstance to be noticed. We have seen that such was the stubbornness of the people, that Jeremiah spent his labor among them in vain, for he addressed the deaf, or rather stocks and stones, for they were so possessed by stupor that they understood nothing, for God had even blinded them, a judgment which they fully deserved. Such was the condition of the people. We must further bear in mind the comparison between the doctrine of Jeremiah and the fables of those who fed the miserable people with flatteries, by giving them the hope of a return after two years. God knew what would be the event; but the people ceased not to entertain hope and to boast of a return at the end of two years. Thus they despised God’s favor, for seventy years was a long period: “What! God indeed promises a return, but after seventy years who of us will be alive? Hardly one of us will be found then remaining, therefore so cold a promise is nothing to us.” They, at the same time, as I have said, were filled with a false confidence, as with wind, and behaved insolently towards God and his prophets, as though they were to return sound and safe in a short time.

But profane men always run to extremes; at one time they are inflated with pride, that is, when things go on prosperously, or when a hope of prosperity appears, and they carry themselves proudly against God, as though nothing adverse could happen to them; then when hope and false conceit disappoint them, they are wholly disheartened, so that they will receive no comfort, but plunge into the abyss of despair. God saw that this would be the case with the people, except he came to their aid. Hence he proposes here the best and the fittest remedy — that the Prophet, as he had effected nothing by speaking, should write and convert as it were into deeds or acts what he had spoken, “In a book:” the אל before “book” is in some copies על, as in other places when preceded by “write.” It may be more literally rendered, “on a roll;” but if אל be retained, the rendering may be, “for a record,” or memorial. Venema thinks that these two chapters were written after the destruction of Jerusalem, and that as there were no people to be addressed, Jeremiah was bidden to commit to writing what he had often previously delivered by word of mouth. — Ed. so that after the lapse of two years they might gather courage, and afterwards acknowledge that they had been deceived by unprincipled men, and thus justly suffered for their levity, so that they might at length begin to look to God and embrace the promised liberation, and not wholly despond. This, then, is the reason why the Prophet was commanded to write the words which he had before declared with his mouth.

Now, as we understand the design of God, let us learn that when it happens that we go astray and wander after false imaginations, we are not on that account to cast away the hope of salvation; for we see that God here stretches forth his hand to those who had erred, and who had even wilfully cast themselves into ruin, for they had been more than enough admonished and warned by true and faithful prophets; their ears they had stopped; their hearts they had hardened; and yet when they had sought as it were designedly to ruin themselves, we see how God still recalled them to himself.

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 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. 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.

We now, then, see why he says, come shall the days; for every hope after two years would have been extinguished, had not God interposed. Come, then, shall the days in which I wll restore the captivity of Israel and Judah The ten tribes, we know, had been already led into exile; the tribe of Judah and the half tribe of Benjamin only remained. Hence the ten tribes, the whole kingdom of Israel, are mentioned first. The exile of Israel was much longer than that of Judah. It afterwards follows, —

Jeremiah 30:4-6

4. And these are the words that the LORD spake concerning Israel and concerning Judah.

4. Hi vero sunt sermones quos loquutus est Jehova de Israele et Jehudah (vel, ad Israelera et ad Jehudah:)

5. For thus saith the LORD; We have heard a voice of trembling, of fear, and not of peace.

5. Certe ita dicit Jehova, Vocem trepidationis audivimus, pavorem et non pacem (vel, pavoris et non pacis)

6. 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?

6. Inquirite et aspicite an pariat masculus? quare video cunctos viros manibus suis super lumbos tanquam parturiens (solet mulier, subaudiendum est, vel, sicuti solet mulier parturiens) et conversae sunt omnes facies in pallorem (vel, in auriginem, ut alii vertunt, sed nomen palloris melius convenit?)

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.

Now he says, Thus saith Jehovah, A cry, or, the voice of trembling, or of fear, have we heard. The word חרדה, cherede, is thought to mean properly that dread which makes the whole body to tremble, and is therefore rendered trembling. God speaks, and yet in the person of the people. Why? In order to expose their insensibility; for as they were obstinate in their wickedness, so they were not terrified by threatenings, however many and dreadful. God dictated words for them, for they were altogether void of feeling. We now see why God assumed the person of those who were secure, though Jeremiah daily represented to them God’s vengeance as near at hand. The meaning is, that though the people were asleep in their sins, and thought themselves beyond the reach of danger, even when God was displeased with them, yet the threatenings by which God sought to lead them to repentance would not be in vain. Hence God says, We have heard the voice of fear; that is, “Deride and scoff as you please, or remain insensible in your delusions, so as to disregard as the drunken what is said, being destitute of feeling, reason, and memory, yet God will extort from you this confession, this voice of trembling and fear.”

He then adds, and not of peace This is emphatically subjoined, that the Prophet might shake off from the people those foolish delusions with which they were imbued by the false prophets. He then says, that they in vain hoped for peace, for they could not flee from terror and fear. He enhances this fear by saying, Inquire and see whether a man is in labor? Some one renders this absurdly, “Whether a man begets?” by which mistake he has betrayed a defect of judgment as well as ignorance; he was indeed learned in Hebrew, but ignorant of Latin, and also void of judgment. For the Prophet here speaks of something monstrous; but it is natural for a man to beget. he asks here ironically, “Can a man be in labor?” because God would put all men in such pains and agonies, as though they were women travailing with child. As, then, women exert every nerve and writhe in anguish when bringing forth draws nigh, so also men, all the men, would have their hands laid on their loins, on account of their terror and dread. Then he says, and all faces are turned into paleness; that is, God would terrify them all.

We now understand the meaning of the Prophet; for as the Jews did not believe God’s judgment, it was necessary, as the Prophet does here, to storm their hardness. If he had used a common mode of speaking, they would not have been moved. Hence he had respect to their perverseness; and it was on this account that he was so vehement. Inquire, then, he says, and see whether a man is in labor? God would bring all the men to a condition not manly, such as that of a woman in labor, when in her last effort to bring forth, when her pain is the greatest and the most bitter. Men would then be driven into a state the most unbecoming, strange, and monstrous. It follows: —

Jeremiah 30:7

7. 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.

7. Heus, quia magnus hic dies a non esse sicut ipsum (hoc est, ut non sit similis, ut nunquam fuerit similis) et tempus afflictionis (vel, augustiae), hoc ipsi Jacob. (hoc est, populo Israelitico) et ab ea servabitur.

The Prophet goes on in this verse to describe the grievousness of that punishment for which the people felt no concern, for they disregarded all threatenings, as I have already said, and had now for many years hardened themselves so as to deem as nothing so many dreadful things. This, then, was the reason why he dwelt so much on this denunciation, and exclaimed, Alas! great is that day: “great” is to be taken for dreadful; and he adds, so that there is none like it It was a dreadful spectacle to see the city destroyed, and the Temple partly pulled down and partly consumed by fire: the king, with all the nobility, was driven into exile, his eyes were put out, and his children were slain; and he was afterwards led away in a manner so degraded, that to die a hundred times would have been more desirable than to endure such indignity. Hence the Prophet does not say without reason, that that day would be great, so that none would be like it: and he said this, to shake away the torpidity of the people, for they thought that the holy city, which God had chosen for his habitation, could not fall, nor the Temple perish, he further says, that it would be a time of distress to the people. But at the end of the verse he gives them a hope of God’s mercy, even deliverance from this distress. We now, then, see the design of the Prophet in these verses. “That day” in this verse, and “that day” in the following verse, seem to be the same. Then הוי must not be rendered “Alas,” but “Ho!” or “Hark!” according to its most common meaning. The passage from verse the 4th (Jeremiah 30:4,) to the end of this, including the beginning of the 8th (Jeremiah 30:8), may be thus rendered, —

4. Even these are the words which Jehovah hath said respecting Israel and respecting Judah:

5. Verily thus hath Jehovah said — (The voice of trembling have we heard, Of fear and not of peace:

6. Ask ye now and see, Does a man travail with child? How is it? I see every man With his hands on his loins like a woman in travail, And turned are all faces to paleness:)

7. Hark! for great shall be that day, none like it; Though a time of distress shall be to Jacob, Yet from it shall he be saved:

8. And it shall be in that day, saith Jehovah of hosts, That I shall break, etc.. etc..

The parenthesis accounts for what is said at the end of the 7th verse (Jeremiah 30:7) and is intended as a contrast with the great day of deliverance that is promised. — Ed. — There will be no Lecture tomorrow on account of the Consistory.

PRAYER

Grant, Almighty God, that as we cease not in various ways perversely to provoke thy wrath against us, — O grant that we may at length be turned to obedience by thy kind admonitions, and at the same time submit also to thy just severity, and know that whenever thou severely chastisest us, we are dealt with as we deserve: may we yet never despond, but flee to thy mercy, not doubting but that thou in the midst of wrath rememberest thy paternal love, provided we rely on that favor which thou hast promised to us through thine only-begotten Son. — Amen.

Lecture One Hundred and Fourteenth

Jeremiah 30:8

8. For it shall come to pass in that day, saith the LORD of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him:

8. Et erit die illo, dicit Jehova exercituum, confringam jugum a collo tuo, et vincula tua disrumpam et non adigent amplius eum ad servitutem alieni:

Jeremiah proceeds with what he touched upon in the last verse, even that the Lord, after having chastised his people, would at length shew mercy to them, so as to receive them into favor. He says, in short, that their captivity would not be perpetual. But we must remember what we have before stated, that is, that deliverance is only promised to the faithful, who would patiently and resignedly submit to God and not disregard his paternal correction. If, then, we desire God to be propitious to us, we must suffer ourselves to be paternally chastised by him; for if we resist when goaded, no pardon can by any means be expected, for we then, as it were, wilfully provoke God by our hardness.

He therefore says, in that day, that is, when the appointed time was completed. The false prophets inflamed the people with false expectation, as though their deliverance was to take place after two years. God bade the faithful to wait, and not to be thus in a hurry; he had assigned a day for them, and that was, as we have seen, the seventieth year. He then mentions the yoke, that is, of the king of Babylon, and taking another view, the chains The yoke was what Nebuchadnezzar laid on the Jews; and the chains of the people were those by which Nebuchadnezzar had bound them. At last he adds, And rule over them shall no more strangers The verb עבד, obed, is to be taken here in a causative sense; even the form of the sentence shews this, and they who render the words, “and strangers shall not serve them,” wrest the meaning; for it could not be a promise; and this is inconsistent with the context, and requires no confutation, as it is evidently unsuitable. If the verb be taken in the sense of serving, then “strangers” must be in the dative case. We have seen before a similar phrase in Jeremiah 25:14, where the Prophet says that neither kings nor strong nations would any longer rule over the Jews. The same verb is used, and the same form of expression. Strangers, then, shall make them serve no more; that is, they shall not rule over them so as slavishly to oppress them.

I render the verse as follows, —

8. And it shall be in that day, saith Jehovah of hosts, That I shall break his yoke from thy neck, And thy chains will I burst: And make him to serve shall strangers no more: 9. But serve shall they Jehovah, etc..

The transition from the second to the third person, “thy” and “him,” and from the singular to the plural, “him” and “they,” is very common in the Prophets. On the last line in the 8th verse (Jeremiah 30:8). — Ed.

We now perceive the design of the Prophet; he exhorts the Jews to patience, and shews that though their exile would be long, yet their deliverance was certain. It follows, —

Jeremiah 30:9

9. But they shall serve the LORD their God, and David their king, whom I will raise up unto them.

9. Et servient Jehovae Deo suo et Davidi regi suo quem suscitabo ipsis.

The former promise would have been defective had not this clause been added; for it would not be enough for men to live as they please, and to have liberty promised them, except a regular order be established. It would, indeed, be better for us to be wild beasts, and to wander in forests, than to live without government and laws; for we know how furious are the passions of men. Unless, therefore, there be some restraint, the condition of wild beasts would be better and more desirable than ours. Liberty, then, would ever bring ruin with it, were it not bridled and connected with regular government. I therefore said that this verse was added, that the Jews might know that God cared for their welfare; for he promises that nothing would be wanting to them. It is then a true and real happiness, when not only liberty is granted to us, but also when God prescribes to us a certain rule and sets up good order, that there may be no confusion. Hence Jeremiah, after having promised a return to the people into their own country, and promised also that the yoke would be shaken off from their neck, makes this addition, that having served strangers they would be now under the government of God and of their own king. Now this subjection is better than all the ruling powers of the world; that is, when God is pleased to rule over us, and undertakes the care of our safety, and performs the office of a Governor.

We hence see that the design of the Prophet was to comfort the faithful, not only with the promise of liberty, but also with this addition, that in order that nothing might be wanting to their complete happiness, God himself would rule over them. Serve, then, shall they their God The word king is added, because God designed that his people should be governed by a king, not that the king would sit in the place of God, but added as his minister. Now this was said a long time after the death of David; for David was dead many years before Jeremiah was born: nor did he live again in order that he might rule over the people; but the name of David is to be taken here for any one that might succeed him.

Now, as God had made a covenant with David, and promised that there would be always one of his posterity to sit on his throne, hence the Prophet here, in mentioning David, refers to all the kings until Christ: and yet no one after that time succeeded him, for the kingdom was abolished before the death of Jeremiah; and when the people returned into their own country there was no regal power, for Zerubbabel obtained only a precarious dignity, and by degrees that royal progeny vanished away; and though there were seventy chosen from the seed of David, yet there was no scepter, no crown, no throne. It is therefore necessary to apply this prophecy to Christ; for the crown was broken and trodden under foot, as Ezekiel says, until the lawful king came. He intimated that there was no king to be for a long time, when he said,

“Cast down, cast down, cast down the crown.” (Ezekiel 21:27)

He therefore commanded the name of a king to be abolished, together with all its symbols, and that not for a short time but for ages, even until he came forth who had a just right to the crown or the royal diadem. We hence see that this passage cannot be otherwise explained than by referring to Christ, and that he is called David, as the Jews were always wont to call him before Christ appeared in the world; for they called the Messiah, whom they expected, the Son of David. We now understand the meaning of the Prophet.

But we may hence gather a very useful doctrine, even this, — that nothing is better for us than to be in subjection to God; for our liberty would become that of wild beasts were God to allow us to live according to our own humor and inclinations. Liberty, then, will ever be destructive to us, until God undertakes the care of us, and prepares and forms us, that we may bear his yoke. Hence, when we obey God, we possess true and real happiness. When, therefore, we pray, let us learn not to separate these two things which ought necessarily to be joined together, even that God would deliver us from the tyranny of the ungodly, and also that he would himself rule over us. And this doctrine is suitable to our time: for if God were now only to break down the tyranny of the Pope and deliver his own people, and suffer them to wander here and there, so as to allow every one to follow his own will as his law, how dreadful would be the confusion! It is better that the devil should rule men under any sort of government, than that they should be set free without any law, without any restraint. Our time, indeed, sufficiently proves, that these two things have not, without reason, been joined together; that is, that God would become the liberator of his people, so as to shake off the yoke of miserable bondage and to break their chains, and also that he would be a king to govern his people.

But we ought also carefully to notice what follows, — that God would not otherwise govern his Church than by a king. He designed to give an instance, or a prelude, of this very thing under the Law, when he chose David and his posterity. But to us especially belongs this promise; for the Jews, through their ingratitude, did not taste of the fruit of this promise: God deprived them of this invaluable benefit, which they might justly and with certainty have expected. As the favor which they have lost has now been transferred to us, what Jeremiah teaches here, as I have said, properly belongs to us; that is, that God is not our king except we obey Christ, whom he has set over us, and by whom he would have us to be governed. Whosoever, then, boast that they willingly bear the yoke of God, and at the same time reject the yoke of Christ, are condemned by this very prophecy; for it is not God’s will to rule uninterveniently, so to speak, his Church; but his will is that Christ, called here David, should be king; unless, indeed, we accuse Jeremiah of stating an untruth, we must apply the word David to the person of Christ. Since it is so, God then will not otherwise rule over us than by Christ, even to the end of the world; we must obey him and render him service.

He adds, Whom I will raise up It was also the office and work of God to raise up Christ, according to what is said in the second Psalm,

“I have anointed my King.”

We must always come to the fountain of God’s mercy, if we would enjoy the blessings of Christ, according to what is said,

“God so loved the world, that he gave his only begotten Son.”

We shall, indeed, find in Christ whatever is necessary for our salvation; but whence have we Christ, except from the infinite goodness of God? When he pitied us, he designed to save us by his only begotten Son. Salvation then is laid up for us in Christ, and is not to be sought anywhere else: but we ought, ever to remember that this salvation flows from the mercy of God, so that Christ is to be viewed as a testimony and a pledge of God’s paternal favor towards us. This is the reason why the Prophet expressly adds, that God would raise up a king to rule over his people. It follows —

Jeremiah 30:10

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. Et tu ne timeas, Jacob, serve mi, dicit Jehova, et ne paveas, Israel, quia ecce ego servans to a longinquo, et semen tuum e terra captivitatis eorum; et sedebit Jacob et quiescet et tranquillus erit, et nemo exterrebit (nemo exterrens, ad verbum)

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 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. 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,” (Psalm 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. (Genesis 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. (Genesis 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; 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 4th verse (Jeremiah 30:4). — Ed. 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. (Nehemiah 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,” (John 14:27)

and again,

“In the world ye shall have tribulation; but be of good cheer, I have overcome the world.” (John 16:33)

It follows —

Jeremiah 30:11

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.

11. Quoniam ego tecum, dicit Jehova, ad servandum to; nam faciam consumptionem in cunctis gentibus, ad quas dispergam to illuc; atqui tecum non faciam consumptionem, et castigabo to in judicio, et mundando non mundabo to (vel, purgando non purgabo to, vel, succidendo non succidam to: dicemus postea de verbo)

He repeats in other words what we have already stated, but for the purpose of giving fuller support to trembling and wavering minds. God then promises that he would be present with his people to save them. Now as this could not easily be believed, and as the Jews looking only on their state at that time could not but despair, the Prophet added this comparison between them and the Gentiles. The Chaldeans and the Assyrians flourished seventy years in every kind of wealth, in luxuries, in honor — in short, they possessed every thing necessary for an earthly happiness. What, then, could the Jews have thought, but that unbelievers and God’s enemies were happy, but that they were miserable, being oppressed by hard servitude and loaded with many reproaches, and living also in poverty, and counted as sheep destined for the slaughter? When, therefore, all these things were plain before their eyes, what but despair must have laid hold on their minds? Therefore God obviates this evil; There is no verb in the first clause, “Because I with thee.” The context shews that the future is meant; then the rendering ought to be, “Because I shall be with thee;” that is, at the restoration of the people to their own land, mentioned in the preceding verse. So Calvin understood the clause, though the early versions, like our own, gave the verb in the present tense, which is by no means correct. — Ed.

And he says that he would make a consummation among the nations, as though he had said, “When I begin to punish the Gentile nations, I will destroy them with an utter destruction, no hope will remain for them. But as to thee, I will not make a consummation.” Thus he makes a difference between the punishment inflicted on the reprobate and ungodly and that by which he would chastise the sins of his people; for the punishment he would inflict on the wicked would be fatal, while the punishment by which he would chastise his Church would be only for a time; it would therefore be to it for medicine and salvation.

We now, then, perceive what the Prophet had in view: he mitigated the bitterness of grief as to the faithful, for God would not wholly cast them away. And he shews that their scourges ought to be patiently borne, because they were to hope for an end of them; but that it would be different when he visited the reprobate, because he would leave them without any hope. In short, he says, that he would be a severe judge to the last degree as to the unbelieving, but that he would chastise his own people as a Father.

Other passages seem, however, to militate against this view; for God declares that he would make a consummation as to his chosen people, as in Isaiah 10:23, and in other places. But the explanation is obvious; for there he refers to the whole body of the people, which were alienated from him; but here his word is addressed to the faithful,

“the remnant of grace,”

as Paul calls them, (Romans 11:5) We ought, therefore, ever to consider who those are whom the Prophets address; for at one time they refer to the promiscuous mass, and at another time they address apart the faithful, and promise them salvation. Thus, then, we have before seen that God would make a consummation as to his people, that is, the reprobate; but the Prophet here turns his discourse to the Church and the seed which God would preserve in safety among a people apparently cut off and lost. Whenever, therefore, the devil would drive us to despair, whenever we are harassed in our minds when God deals with us more severely than we expect, let this consolation be remembered, that God will not make a consummation with us; for what is here said of the Church may and ought to be applied to every individual believer. God, indeed, handles them often roughly when he sees it necessary for them, but he never wholly consumes them.

I will not make, he says, a consummation with thee, but I will chastise thee in judgment Here the copulative ought to be taken as an adversative particle, and “judgment” has the sense of moderation, as we have seen in Jeremiah 10:24,

“Chastise me, O Lord, but not in thy wrath;”

he had mentioned “judgment” before. In this sense is judgment used here, that is, for that moderation which God adopts towards his chosen, for he is ever mindful of his mercy, and regards not what they deserve, but what they can bear. When, therefore, God withholds his hand and gently chastises his people, he is said to punish them in judgment, that is, moderately. For judgment is not to be taken here for rectitude, because God never exceeds due limits so as to be subject to the charge of cruelty; judgment is also opposed to just rigor, and it is often opposed to injustice; but in this place we are to understand that the contrast is between judgment and the just rigor of God. Then judgment is nothing else but the mitigation of wrath.

At last he adds, By cleansing I will not cleanse thee, or, “by cutting down I will not cut thee down.” The verb, נקה, nuke, means sometimes to cleanse, or to render innocent; and it means also intransitively to be pure and harmless; but it is to be taken here transitively. It cannot, then, be rendered otherwise than “by cleansing I will not cleanse thee,” or, “I will not cut thee down;” for it has also this meaning, and either of the two senses is suitable. If we read, “I will not cut thee down,” it is the continuation of the same subject; “I will chastise thee in judgment, and I will not therefore cut thee down,” that is, I will not make a consummation. It would then be, as it is evident, a very suitable connection, and it would run smoothly were we to read, “I will not cut thee down.” But the other version is also appropriate, though it may admit of a twofold meaning; some take it adversatively, “Though I shall not make thee innocent;” that is, though I shall not spare thee, but chastise thee moderately; and this intimation was very seasonable; for the flesh ever seeks impunity. Now God sees that it is not good for us to escape unpunished when we offend; it is then necessary to bear in mind this doctrine, that though God will not allow us to be exempt from punishment, nor indulge us, but smite us with his rods, he is yet moderate in his judgment towards us. But others refer to this passage in Isaiah,

“I made thee to pass through the furnace and refined thee, but not as silver, otherwise thou wouldest have been consumed.” (Isaiah 48:10)

God then tries his people, or cleanses them with chastisements; but how? or, how long? — not as silver and gold, for that would wholly consume them. For when silver is purged from its dross, and also gold, the purer and clearer portion remains; but men, as there is nothing in them but vanity, would be wholly consumed, were God to try them as silver and gold. But as this interpretation is too refined, I am more disposed to adopt one of the two first, that is, that God would not wholly cut them down, though he would chastise them, or, that though he would not count or regard them wholly innocent, nor so indulge them as to let them go unpunished, he would yet be merciful and propitious to them, as he would connect judgment with his chastisements, that they might not be immoderate. This clause is rendered by the Vulg., “that thou mayest not seem to thyself innocent;” by the Syr., “but I will not suffer thee to be wholly unpunished;” and by the Targ., “and destroying I will not destroy thee.” Both Venema and Blayney follow the meaning of the Targum; the later version is, “And will not make thee altogether desolate.” The phrase occurs in Jeremiah 25:29, and also in Exodus 34:7; Numbers 14:18; Nahum 1:3; in which places the idea of the verb is, to hold guiltless or innocent, to acquit, to let go unpunished, and not to make desolate, to cut off or to destroy. That the former is its meaning in Exodus 34:7, is evident from the explanation which follows, “holding guiltless he will not hold guiltless, visiting the iniquity of the fathers,” etc.; visiting the fathers’ iniquity proves that it is not held guiltless or suffered to go unpunished. The verb, נקה means to be free, or to count one free, from pollution, crime, guilt, or punishment. To let free from punishment, is the idea most suitable here; God would chastise them in some measure, and would not suffer them to be wholly unpunished. — Ed.

PRAYER

Grant, Almighty God, that as we are born wholly alienated from thy kingdom and the hope of salvation, and as a dreadful scattering awaits us except thou gatherest us by the power and grace of thy Spirit, — O grant, that as thou hast once adopted us as thy people, and hast been pleased to gather us under the yoke of Christ, we may remain in obedience to him, and thus continue under thy government, that after having completed our course in this life, we may at length come unto that kingdom where we shall enjoy all those good things which we now only by hope taste, through the same, Christ Jesus our Lord. — Amen.

Lecture One Hundred and Fifteenth

Jeremiah 30:12

12. For thus saith the LORD, Thy bruise is incurable, and thy wound is grievous.

12. Quoniam sic dicit Jehova, gravitas confractioni tuae (vel, fracturae alii vertunt, contritionem, qued idem est, nam שבר significat etiam centerere) segra plaga tua.

The design of the Prophet is first to be noticed: he was fighting with those impostors who gave hope of a return in a short time to the people, while seventy years, as it has been said, were to be expected. The Prophet then wished to shew to the people how foolishly they hoped for an end to their evils in so short a time. And this is what ought to be carefully observed, for it was not without reason that the Prophet dwelt much on this point; for nothing is more difficult than to lead men to a serious acknowledgment of God’s judgment. When any thing adverse happens, they are tender and sensitive as to the evils they endure; but at the same time they look not to God, and comfort themselves with vain imaginations. It was therefore necessary for the Prophet to dwell on his doctrine at large; for he saw that the Israelites promised to themselves a return after two years, though they had been warned by the Prophets that they were to bear the scourge of God for seventy years.

This is the reason why the Prophet speaks here of the grievousness of evils, not because the Israelites were insensible, but because they had been credulous, and were still hoping for a return, so that they deceived themselves with false comfort. He therefore says, that the breaking was grievous; some give this rendering, “Unhealable, or hopeless, is thy bruising.” But אנוש, anush, is here a substantive, for it is followed by the preposition ל, lamed; nor can what the Prophet says be rendered otherwise than in this manner, “Grievousness is to thy bruising,” or breaking. He afterwards adds that the wound was grievous, that is, difficult to be healed; for so I understand the passage. The ל in Hebrew is sometimes the, κατὰ in Greek; it means, as to, with regard to; so here, —

Incurable as to thy bruise, Grievous has been thy stroke.

Or we may give this rendering, inverting the order, —

As to thy bruise, it is incurable; Grievous has been thy stroke.

The “bruise” occasioned by the “grievous stroke” was incurable, that is, by human means. The effect is mentioned first, “the bruise;” then the cause, “the stroke.” — Ed. But the end was to be hoped for; yet the people were not to think it near at hand; they were, on the contrary, to prepare themselves for patient waiting until the end prescribed by God had come. It follows, —

Jeremiah 30:13

13 There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.

13. Nemo judicans (hoc est, nemo est qui judicet) judicium tuum (hoc est, qui suscipiat causam tuam) ad sanitatem medelae et curatio non sunt tibi (alii vertunt, Nemo judicans judicium tuum, ut emplastrum adhibeat; sed hoc durius; deinde, medela et curatio non sunt tibi; sed videtur mihi simplex esse verborum sensus, quod nemo judicet judicium, deinde quod nihil ad curationem remedii suppetat)

The Prophet speaks first without a figure, then he illustrates the simple truth by a metaphor. He says that there was no one to undertake the cause of the people; as though he had said, that they were destitute of every aid. This was, indeed, in a measure already evident; but so supine was the security of the people, that they daily formed for themselves some new hopes. Then Jeremiah declared what had already in part happened and was still impending; and thus he proved the folly of the people, who still flattered themselves while they were involved in evils almost without a remedy. “Thou seest,” he says, “that there is no one to stretch forth a hand to thee, or who is ready to help thee; and yet thou thinkest that thou wilt soon be free: whence is this vain expectation?” He then comes to a metaphor, There is no one to apply medicine for thy healing In one sentence he includes the whole first chapter of Isaiah, who handles the subject, but explains more fully his meaning. There is, however, nothing obscure when the Prophet says that there was no one to heal the evils of the people. According to Calvin, the verse reads thus, —

No one undertakes thy cause; For a cure, medicines and healing thou hast not.

This division is made by the Sept., though not by the other versions, nor the Targ. Venema adopts it. The word מזור, rendered above “cure,” means evidently a wound. It only occurs here, and Obadiah 7, and twice in Hosea 5:13, where it is rendered “wound.” It comes from זור, in the sense of compressing or binding up; but the noun taken passively, signifies what is compressed or bound up, and that is a wound. Then the literal rendering would be —

None is pleading thy cause; As to the wound, medicatives, binding up, none to thee;

or in other words, —

As to the wound, thou hast no medicatives, no binding up.

The word רפאות means medicatives or medicaments, rather than medicines, as it designates here, and in most places, outward applications to wounds and bruises. The order, as in the foregoing verse, is reversed, the medicaments are put before the binding up. See Ezekiel 30:21. — Ed.

We must ever bear in mind his object, that is, that the people were too easily deceived, when they hoped to return shortly to their own country. But we may hence gather a general truth, — that men never understand the favor of God until they are subdued by many and severe reproofs: for they always shun God’s judgment, and then they become blind to their own sins, and foolishly flatter themselves. And, further, when they only in words confess that they have sinned, they think that they have done abundantly enough. They ought therefore to be urged to the practice and duty of repentance. It afterwards follows —

Jeremiah 30:14

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.

14. Omnes amici tui obliti sunt tui, et non requirunt; quia plaga tibi (hoc est percussi to) castigtione crudelis (hominis, aut, saevi) propter multitudinem iniquitatum tuarum, invaluerunt scelera tua.

The Prophet again repeats, that nothing remained for Israel as coming from men, for no one offered to bring help. Some, indeed, explain the words as though the Prophet had said, that friends, as it is usually the case, concealed themselves through shame on seeing the condition of the people hopeless: for as long as friends can relieve the sick, they are ready at hand, and anxiously exert themselves, but when life is despaired of, they no longer appear. But the Prophet, I have no doubt, condemns here the Jews for the false confidence with which they had been long fascinated; for we know, that at one time they placed hope in the Egyptians; at another in the Assyrians; and thus it happened that they brought on themselves many calamities. And we have seen elsewhere, in many passages, that these confederacies are compared to impure lusts; for when the people sought at one time the friendship of the Egyptians, at another, that of the Assyrians, it was a kind of adultery. God had taken the Jews under his care and protection; but unbelief led them astray, so that. they sought to strengthen themselves by the aid of others. Hence, everywhere in the Prophets the Egyptians and the Assyrians are compared to lovers. And this view will suit well here; for it was not enough to point out the miseries of the people, without making known the cause of them.

Then the Prophet refers to those false counsels which the Jews had adopted, when they thought themselves secure and safe while the Egyptians, or the Assyrians, or the Chaldeans were favorable to them. For this reason he says, that all their friends had forgotten them, and also that they did not inquire for them, that is, that they had cast off every care for them. And he adds the reason, because God had smitten, the people with an hostile wound Here the Prophet summons them again to God’s tribunal, that they might learn to consider that these evils did not happen by chance, but that they were the testimonies of God’s just wrath. God then comes forth here, and declares himself the author of all those calamities; for the Prophet would have spoken to no purpose of the miseries of the people, had not this truth been thoroughly impressed on their minds, — that they had to do with God.

Now, that God calls himself an enemy, and compares himself to a cruel enemy, must not be so understood as that the covenant had been abolished by which he had adopted the children of Abraham as his own; for he, through his mercy, always reserved some remnants. Nor ought we to understand that there was excess in God’s severity, as though he raged cruelly against his people, when he executed his judgments: but this ought to be understood according to the common perceptions of men. God also calls elsewhere the Israelites his enemies, but not without lamentation,

“Alas!” he says, “I will take vengeance on my enemies.” (Isaiah 1:24)

He assumed there the character of one grieving, as though he had said, that he unwillingly proceeded to so much rigor, for he would have willingly spared the people, had not necessity forced him to such severity. But, as I have already said, when God calls himself the enemy of his people, it ought to be understood of temporal punishment, or it ought to be explained of the reprobate and lost, who had wholly alienated themselves from God’s favor, and whom God had also cut off from the body of his Church as putrid members. But as the Prophet here addresses the faithful, there is no doubt but that God calls himself an enemy, because, according to the state of things at that time, the Jews could not have otherwise thought than that God was angry with them.

With regard to cruel one, we have already said, that excess is thereby denoted, as though too much rigor or severity were ascribed to God: but the Jews could not have been otherwise awakened to consider their sins, nor be sufficiently terrified so as to be led seriously to acknowledge the judgment of God. And God himself, in what follows, sufficiently proves, that though he compares himself to a severe or cruel man, yet nothing wrong could be found in his judgments.

For he adds, for the multitude of thine iniquity, because thy sins have prevailed Though the Jews thought that God acted severely, when he threatened them with long exile, here their mouth was closed by the multitude of their iniquity; as though he had said, “Set in a balance on one side, the weight of the punishment of which ye complain, and on the other side the heap of sins by which ye have often, and for a long time, provoked my wrath against you.” God then, by multitude of iniquity, shews that it could not be ascribed to him as a fault that he so severely punished the Jews, because they deserved to be so punished. And he confirms the same thing in other words, not that there was anything ambiguous in what he had said, but because the Prophet saw that he had to do with perverse men. That he might then reprove their indifference, he says, that their sins had grown strong It is better to retain the literal word “lovers,” than “friends,” as rendered by the Sept., the Syr., and the Targ., though not by the Vulg. The particle על is commonly a preposition, but not when preceding a verb, as here; and that רב is a verb here is proved by the sentence which follows, which is in apposition; and it is so rendered by Blayney. The verse may be thus rendered —

14. All thy lovers have forgotten thee, Thee they seek not: Verily with the stroke of an enemy have I struck thee, — With a violent correction; Because multiplied had thine iniquity, Grown strong had thy sins, etc.

The word for “violent,” or cruel, is so construed in the early versions; the Targ. alone countenances our version. The last line conveys a different idea from the preceding. The verb, indeed, means strong in number as well as strong in power; but as number is expressed in the previous line, we may justly consider that power is meant here: their sins were not only many, but strong and vigorous, so strong as to resist all exhortations and all threatenings. — Ed. It follows —

Jeremiah 30:15

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.

15. Quid vociferaris propter confractionem tuam? aeger est (vel, gravis) dolor tuus propter multitu-dinum iniquitatis tuae, quoniam invaluerunt scelera tua, feci haec tibi.

The Prophet now anticipates an objection, lest the Jews should expostulate with God; for it sufficiently appears that they always complained of God’s extreme severity, when they indulged themselves in their vices. As soon then as God treated them as they deserved, they became exasperated and enraged against him. Hence the Prophet now meets their perverse and unjust complaints, and asks, why they cried out for their bruising, as though he had said, that these clamors were much too late, when they had passed by the season for repentance. For God had suspended his extreme threatenings until the people had betrayed so much obstinacy, that there was no room for mercy. When, therefore, the people’s wickedness had become unhealable, the Prophet, as we have seen, proclaimed their exile.

Now, indeed, he derides their late crying, for they had been too long torpid in their contempt of God: Why, then, dost thou cry for thy bruising? grievous is thy sorrow, or, grievousness is to thy sorrow; Rather “sore,” or wound. The word מכאב indeed means sometimes the soreness or wound of the mind, that is, sorrow or grief; but here, no doubt, it retains its primary idea, correspondently with stroke, bruise, and wound. The Targ. retains this meaning, while the versions go all astray. Then it is, “Miserable is thy sore.” The rest of the verse is as follows, —

Because multiplied had thine iniquity, Grown strong had thy sins, Have I done these things to thee.

— Ed. but for the multitude of thine iniquity, and because thy sins have grown strong, have I done these things to thee Here God frees himself from the calumnies of the people, and shews that those who murmured or made a clamor, acted unjustly, having not considered what they merited: for they were worthy of the heaviest punishment, because they not only in one way brought ruin on themselves, and more and more kindled God’s vengeance, but had also for many years hardened themselves in their sins; and they had, besides, given themselves up, in various ways, to every kind of wickedness, so that the Prophet justly upbraided them with a multitude of iniquity, and also with a mass of sins. God then says, that he had not exceeded the limits of moderation in the punishment he inflicted on the people, because their desperate wickedness and perverseness compelled him. But consolation is immediately subjoined, —

Jeremiah 30:16

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. Propterea omnes qui devorant to devorabuntur, et omnes hostes tui, omnes, inquam, in captivitatem ibunt; et erunt qui to diripiunt in direptionem, et omnes qui to praedantur erunt in praedam.

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. 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. 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, —

Jeremiah 30:17

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.

17. Quia adducam sanationem tibi, et a doloribus tuis sanabo to, dicit Jehova; quoniam expulsam vocarunt to Sion, quam nemo requirit.

When God promised favor to the Jews, he referred to their enemies; for it would have been a grievous temptation, which would have otherwise not only disturbed and depressed their minds, but also extinguished all faith, to see their enemies enjoying all they could wish, and successful in everything they attempted, had not this consolation been granted them, — that their enemies would have at length to render an account for the wickedness in which they gloried. But now the main thing is here expressed, — that God, when reconciled to his people, would heal the wounds which he had inflicted; for he who inflicts wounds on us, can alone heal us. He exercises judgment in punishing, he afterwards undertakes the office of a Physician, to deliver us from our evils. It is, therefore, the same as though the Prophet had said, “When the right time shall pass away, which God has fixed as to his people, deliverance is to be hoped for with certainty; for the Lord has decreed to punish his people only for a time, and not wholly to destroy them.”

Iwill bring thee, he says, healing, and will heal thee of thy wounds And this admonition was very necessary, for the Jews had nearly rotted in their exile when God delivered them. They might have then been a hundred times overwhelmed with despair; but God bids them here to raise upwards their minds, so as to expect help from heaven, for there was none on earth. And he adds, because they called thee, Zion, an outcast whom no one seeketh; that is, of whom, or of whose welfare, no one is solicitous. He confirms what I have before said, — that the extreme evils of the people would be no hinderance when God came to deliver them, but, on the contrary, be the future occasion of favor and mercy. When, therefore, the people should become so sunk in misery as to make all to think their deliverance hopeless, God promises that he would then be their Redeemer. And this is what we ought carefully to notice: for we look around us here and there, whenever we hope for any help; but God shews that he will be then especially propitious to us, when we are in a hopeless state according to the common opinion of men. It follows, —

Jeremiah 30:18

18. Thus saith the LORD; Behold, I will bring again the captivity of Jacob’s tents, and have mercy on his dwellingplaces; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof.

18. Sic dicit Jehova, Ecce ego reducens captivitatem tabernaculorum Jacob et habitaculorum ejus miserabor; et adificabitur urbs super excelsum suum (vel, super acervum suum; vel, culmen) et palatium in sua statione (vel, regula) sedebit.

Jeremiah goes on with the same subject, and dwells on it more at large; for as it was difficult to lead the people seriously to repent, so it was difficult to raise up desponding minds after they had been subjected to a multitude of calamities. God then declares here again that he would come to restore his people from captivity.

Behold, he says, I restore, etc., as though he was already prepared with an outstretched hand to liberate his people. Let it be noticed, that the Prophet did not in vain represent God as present; but he, no doubt, had regard to the want of faith in the people, and sought to remove this defect. Since then the Jews thought themselves wholly forsaken, the Prophet testifies that God would be present with them, and he introduces him as speaking, Behold, I restore, etc., as though he was already the liberator of the people. He names the restoration of tents and habitations, because they had been long sojourners in Chaldea and other countries, where they had been scattered. As then they had their own dwellings, the Prophet reminds them that they were yet but strangers among the nations, for God would restore them to their own country, which was their real dwelling-place. This is the reason why he speaks of tents and habitations. He, at the same time, points out the cause of their redemption, even mercy, so that the Jews might at length learn to flee to this their sole asylum, and know that there was no other remedy for their calamities than this, — that God should look on them according to his mercy, for he might have justly destroyed them altogether. In short, the Prophet reminds them that they must have perished for ever, had not God at length shewed mercy to them.

He mentions a fuller display of his favor, — that he would again build Jerusalem upon its own heap, or hill, as some render it; for the situation of the city was high, and towered above other parts of Judea. But it seems to me that the Prophet means that the city would be built on its own foundations, for he calls here the ruins heaps, or piles. For the city had been destroyed in such a manner, that yet some ruins remained, and some vestiges of the walls. It is then the same as though he had said, that the city, however splendid and wealthy in former times, would yet be so restored, that its dignity would not be less than before. But he speaks of its extent when he says, that it would be built upon its heaps, that is, on its ancient foundations.

And this point is confirmed by what immediately follows, the palace shall be set in its own form or station, על משפטו al meshephthu. The word שפט shepheth, properly means judgment, but it means also form, measure, manner, custom. Here, no doubt, the Prophet means that the king’s palace would be equally splendid to what it had been, and in the same place. Some think that ארמון armun, means the Temple; and this sense I do not reject; but as the Hebrews for the most part understand by this term a splendid, large, or high building, I prefer the former sense, that is, that he speaks of the royal palace: stand then will the king’s palace in its own form or place, as though it had never been destroyed. The versions and the Targ. render the word for “palace,” temple; and as the former clause has “on its heap,” or, on its ruins, so in this the same preposition is used, and seems to require a similar construction, “on its former spot,” or, on its wonted place. The word משפט denotes what is customary or usual, as well as what is right and just. Then the two lines would read thus, —

And built shall be the city on its ruins, And the palace on its wonted seat shall be fixed, (or shall stand.)

But the versions and the Targ. vary the meaning of the preposition. The Vulg., with which the rest essentially agree, is, “And the temple according to its order, shall be founded.” Blayney renders the line thus, —

And the palace shall be established upon its (former) plan.

As in the previous line, the place is designated, it is probable that the place also is meant here. — Ed. In short, he promises such a restoration of the city and kingdom, that no less favor from God was to be expected in the second state of the Church, than it had formerly; for God would obliterate all memory of calamities when the Church again flourished, and the kingdom became so eminent in wealth, honor, power, and other excellencies, that it would evidently appear that God had only for a time been displeased with his Church.

PRAYER

Grant, Almighty God, that since we are so slow to consider thy judgments, and become continually hardened in our sins, — O grant, that being really touched by those many warnings by which thou not only invitest, but also stimulatest us to repent, we may learn to humble ourselves, and so Submit to thy chastisements, that we may be capable of receiving that mercy which turns whatever evil may happen to us to our good and salvation, until we shall at length be gathered into that blessed rest which is prepared for us in heaven, through Christ our Lord. — Amen.

Lecture One Hundred and Sixteenth

Jeremiah 30:19

19. And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small.

19. Et egredietur ab ipsis laus et vox laetitiarum; et augebo eos, et non minuentur; et decorabo eos, nec attenuabuntur.

The Prophet confirms what he had said. We have stated that the Jews, while any hope remained for them, were perverse towards God, but that, after they were brought to extremities, they became extremely dejected; for they lost all hope as to their state, and became so desponding that they would receive no consolation. It was not therefore enough, slightly, or in a few words, to promise them restoration; it was necessary that the promise should be repeatedly confirmed. This then is now the subject of the Prophet; he promises that praise and the voice of joy would proceed from them.

We ought to notice here the contrast between sighings, groanings, complaints, lamentations, and giving of thanks; for as long as they were detained in exile, no praise could have been heard among them. Sorrow is, indeed, no hinderance to prevent us to bless God in extreme misery; but we cannot with a full mouth, so to speak, bless God, except when some cause of joy is presented to us. Hence is that saying of James,

“Is any joyful among you? let him sing.” (James 5:13)

As then the Prophet speaks of thanksgiving, he intimates that God’s favor would be so great as to remove every sorrow and sadness from the Jews. But he indirectly exhorts the faithful to celebrate God’s kindness. Had he only said, “Go forth from them shall the voice of joy,” it would, indeed, have been a complete sentence; but it was also necessary to remind the faithful for what end God would deal so kindly with his people, even that they might proclaim his goodness; for this is the design for which we receive every good from God’s hand. Thanksgiving is then usually connected with joy, when mention is made of the Church.

But we have said that the faithful cannot with so much alacrity praise God, when they are pressed down by distresses, as when God makes their hearts to rejoice; for grief holds bound all the feelings of men; but joy, proceeding from a perception of God’s paternal favor, dilates as it were their souls; and hence also their tongues are set loose. For this reason it is said in Psalm 51:15,

“O Lord, open thou my lips, and my mouth shall shew forth thy praise.”

David there intimates that he had been for a time silent; when God hid from him his face, he could not taste of his paternal goodness. During that time David had his heart as it were bound and his mouth closed; but he prays the Lord to open his mouth, that is, to grant him joy that he might give him thanks.

We now perceive the meaning of the Prophet: he intimates, that though the Jews would be in sorrow for a time, would groan and mourn, yet this condition would not be perpetual; for God would at length comfort them, so that they would not only rejoice, but also proclaim his mercy when liberated.

He adds, I will increase them, and they shall not be lessened; I will adorn them, etc. Some render this also, “I will increase them:“ but the words are different; and כבדcebed, means sometimes to increase, and sometimes to adorn, to glorify, to honor. The words which follow are also different, מעת moth, and צער tsor. And though the Prophet meant to repeat nearly the same thing, yet there is no doubt but that he intended to set forth the favor of God by this variety, as though he had said, that so remarkable would be the mercy of God, that the Jews would acknowledge, that what had been promised to their father Abraham had been fillfilled to them,

“Thy seed shall be as the sand of the sea, and as the stars of heaven.” (Genesis 22:17)

The perpetuity also, or the continuity of his favor is denoted, when he says, they shall not be lessened, they shall not be made small. It is possible for a people to increase for a short time; but such a thing is often of no long duration, for the form of this world passeth away. God then promises stability and perpetuity to his Church, for he would manifest his favor to it from day to day, and from year to year. The meaning of the latter verbs in these clauses is to be ascertained by the preceding verbs: “I will multiply,” or increase “them;” then the opposite to this is, “and they shall not be lessened,” or decreased: and when it is said, “I will glorify,” or honor “them,” the corresponding contrast to this is, “they shall not be degraded,” or dishonored. The first clause refers to number, and the second to honor, dignity, or renown. Then the right version would be as follows, —

And I will multiply them, and they shall not be lessened, I will also honor them, and they shall not be degraded.

— Ed. This is the meaning. It follows —

Jeremiah 30:20

20. Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress them.

20. Et erunt filii ejus sicut ab initio, et coetus ejus coram facie mea stabilietur (vel, dirigetur, nam כון utrumque significat) et visitabo super omnes oppressores ejus.

This abundance of words which the Prophet employs is by no means useless; for we ought always to remember how hard were their temptations when no token of God’s favor appeared for seventy years. It was hence necessary to sustain minds overwhelmed with evils by many supports, so that they might not wholly faint; and he adds promises to promises, that the Jews might see as it were a spark of light from the deep abyss. And hence, also, we may gather a useful admonition: Though the Lord may favor us today, so that we are not exercised by very grievous trials, yet every one knows by his own experience, how prone we are to despond; and then when we once begin to faint, how difficult it is to be raised up to the confidence of hope. Let us then learn to join promises to promises, so that if one will not suffice, another may.

He now says that their children would be as from the beginning Some give this refined explanation, that the children of the Church would be as from the beginning, that is, before the Law; for the covenant of grace was made by God with Abraham before the Law was proclaimed: they hence think that the abrogation of the Law is here denoted, as though he had said, that the Church would be free when Christ came, and that the servile yoke of the Law would then be removed. But this kind of refinement I cannot approve; for I do not think that such a notion ever entered into the mind of the Prophet. I have then no doubt but that the reference here is to the kingdom of David, as though the Prophet had said, that the state of the Church would be no less prosperous and happy under Christ than formerly under David. Were any one to object and say, that Christ’s kingdom is much more happy than that of David: this I grant; but the prophets ever compare the kingdom of Christ with the kingdom of David, and they were content with this way of teaching, as it exceeded the hope of the people; for the Jews thought it not credible that they could ever attain their ancient renown. When, therefore, he says here, that the children of Judah would be as at the beginning, there is no doubt with me but that he had a regard to that promise, which declares that the seed of David would be for ever on his throne, as long as the sun and moon shone in the heavens. (Psalm 89:37)

The meaning is, that though the kingdom would through a dreadful ruin become extinct, together with all its dignity, the Jews would yet, through Christ, recover what they had lost through their sins, ingratitude, and perverseness.

He afterwards adds, His seed shall be established before my face, and I will visit all his oppressors Here again God confirms the promise concerning the perpetuity of his Church. He therefore says that the assembly of the people would be established before him, It would be better to observe the order of the original, “And his assembling before me shall be confirmed,” or according, to the Vulg. and Syr., “shall continue.” The reference is to the assembling at the stated festivals. The verb means to be confirmed, to be fixed, to be made certain; so that “continue” conveys the right idea: the assembling was to be made fixed, so as to become permanent; and it is said to be before God, in order to distinguish it from any other kind of assembling· — Ed. by which words he bids the Jews to look upwards, for in the world nothing was to be found but despair. God then calls the attention of the Jews to himself, when he says that the Church would be established before his face. And as the power of enemies was so great, that the faithful might justly object and say, that every avenue was closed up against God’s favor, he adds, that God on the other hand had sufficient power to destroy and to reduce to nothing all their enemies; and he mentions all, because the Chaldean monarchy was widely extended and consisted of many nations; and there was no part of it which was not most hostile to the Jews. As, then, the miserable exiles saw that not only the Chaldeans were inimical to them, but also other nations, so that they were hated almost by the whole world, God here comes to their aid, and declares that he had power enough to destroy all their enemies.

A useful doctrine may be hence deduced: The Church was in such a manner perpetual, that its condition was yet variable; for it often seemed good to God to break off the course of his favor before the coming of Christ. What then happened we may accommodate to our own time. As, then, the Prophet says here, that the children of the Church would be as at the beginning, we need not wonder when the Church happens at any time to be scattered, as indeed the case was under the Papacy. For the Church was not only dead, but also buried, and was not only as a putrid carcase, but like the dust it had wholly vanished; for what remnants could have been found fifty years ago? We hence see that what happened under the Law has also taken place under the kingdom of Christ; for the Church has sometimes been overwhelmed with troubles, and has been hid without any glory or beauty. But, in the meantime, we embrace this promise, that the children of the godly shall be as formerly; for as the kingdom of Christ in former times flourished, so we ought to feel assured that there is sufficient power in God to restore to the Church its glory, so that Christ’s kingdom may again rise up, and all God’s blessings shine forth in it. But as many enemies surround the Church on every side, and the Devil ever excites everywhere commotions and disturbances, let us know that there is another clause added, even that God will be the defender of his people; so that how much soever the whole world may attempt to tread under foot his favor, he will yet not suffer them to accomplish their fury; for he has the power not only to restrain their assaults, but also wholly to destroy them and to obliterate their memory; for this is what is implied in the word visiting. It then follows —

Jeremiah 30:21

21. And their nobles shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is this that engaged his heart to approach unto me? saith the LORD.

21. Et erit fortis ejus (vel, magnificus) ab ipso, et dominator ejus e medio ejus exibit, et appropinquare eum faciam, et aceedet ad me; nam (vel, certe) quisnam hic qui applicet, (vel, qui adaptet) cor suum ut accedat ad me? (alii vertunt, qui alliciat cor suum; dicemus postea de sensu) dicit Jehova.

The Prophet, no doubt, explains here more at large what he had said of the restoration of the Church; for we know that the Jews had been so taught, that they were to place their whole confidence as to their salvation on David, that is, on the king whom God had set over them. Then the happiness and safety of the Church was always founded on the king; he being taken away, it was all over with the Church, as the Anointed is said to be the Lord, in whose spirit is our spirit. (Lamentations 4:20) Hence God has even from the beginning directed the attention of his people to their king, that they might depend on him, not that David was able by his own power to save the people, but because he typically personated Christ. We have not now an earthly king who is Christ’s image; but it is Christ alone who vivifies the Church. But it was at that time set forth figuratively, that the king was, as it were, the soul of the community; and we have before seen, that when the Prophet animated the Jews with hope, he set before them David, and afterwards the Son of David.

For the same reason, he says here, His valiant one, or, illustrious one, shall be from himself For we must remember the condition of that miserable and calamitous time when God took away every source of joy, by depriving the people of all the dignity with which they had been honored. It was the same then as though Jeremiah had promised the Jews a resurrection, for they were in their exile as dead men, as their hope of public safety had vanished when their king was destroyed. Here, then, he bids them to entertain good hope, because the Lord was able to raise them from death to life. And doubtless it was a wonderful resurrection when the Jews returned to their own country, a way having been opened for them; for they had been driven away, as it were, into another world. And who could have ever thought that so many obstacles could have been removed, when the Chaldeans extended their dominion even over Judea? The miserable exiles had certainly no refuge. It was not then to no purpose that Jeremiah testifies here, that the strong or valiant, that is, the king, would be from the people, and that there would come forth a Ruler from the midst of them. To come or go forth does not mean here to depart, as though the king would go elsewhere; but to go forth signifies here to proceed: Go forth then, or proceed, shall a Ruler from the midst of the people: how this took place it is well known.

But Isaiah had foretold what his successor here confirms, saying,

“Come forth shall a shoot from the root (or stem) of Jesse, and a rod shall spring up from the root of his tree.” (Isaiah 11:1)

He calls it there the house of Jesse, which was a private house: he would have dignified the favor with a more glorious name, had he mentioned David; but as there was then no kingdom, he refers to Jesse; for as David came forth as an unknown rustic from the folds of the sheep, so also the Lord would raise up a shoot from the stem of a tree that had been cut down. We hence see in what sense Jeremiah uses the expression, “Come forth;” for Christ rose up beyond the expectation of men, and rose up as a shoot when a tree is cut down, that is, when there was no resemblance of majesty among the people.

He afterwards adds, I will cause him to draw near, and he will come to me This may be either confined to the head or extended to the whole body; and the second idea is what I mostly approve; for the people were a long time removed from the presence of God, even as long as they were exiled from their country. Hence God adds, “I will cause them again to draw nigh, and they shall come to me.” If, however, any one prefers to explain this of the head, or of the king himself, I offer no objection.

Now, we are taught from this passage, that whenever God speaks of the restoration of the Church, he ever declares that he will be entreated by us; in short, that whenever he invites us to the hope of favor and salvation, we ought always to look to Christ; for except we direct all our thoughts to him, all the promises will vanish away, for they cannot be valid except through him; because in Christ only, as Paul says, they are yea and amen. (2 Corinthians 1:19, 20) But as this truth often occurs in the Prophets, it is enough here to touch on it by the way, as I have handled it more fully elsewhere.

As to the latter part of the verse, there is some ambiguity, — for who is he, this, etc There are two demonstrative pronouns, הוא זה hua, ze. Afterwards comes ערב oreb, fitting his heart. The verb ערב oreb, means to be a surety, and also to fit, to adapt, to accommodate, or to form, and sometimes to render sweet or pleasant; and on this account some have thus translated, “Who will allure his heart?” He then adds, that he may come to me, saith Jehovah? I have said that this passage is obscure, and it has hence been turned into various meanings by interpreters. Some apply the words to Christ, that he alone has of his own accord come to the Father. Others consider a negative to be understood, as though it was said, that no one prepares his heart to come to God. But there are some who regard the passage as an exhortation, “Who is he who will apply his heart that he may come to me?” Now, if we read it as expressing astonishment or wonder, it would be, in my view, its real meaning. I am not aware that any one has mentioned this; but the Prophet, I have no doubt, intended his words to be so understood.

He said before, “I will cause him to draw nigh; that he may come to me.” I have already explained this of the people, who had been long rejected. God then promises here a gathering, as though he had said, “For a time I scattered the people here and there like chaff; I will now gather them again together, and they shall be under my care and protection as formerly.” Having said this, he now touches on the ingratitude of the people by this question, “Who is there who comes to me? who will frame his heart that he may be reconciled to me?” It is, then, an expression of wonder, intended to make the Jews know that their hardness and insensibility are condemned; for when God kindly invited them, they rejected his favor, when he sought to embrace them, they fled far off from him.

But an objection may be here made, “Why then did God promise that he would cause the Jews to come to him?” To this I answer, that God performs or fulfils this promise in various ways: he might have called the Jews to himself by an outward invitation, as he did when the liberty of returning was given them: and then, indeed, a few of the Jews accepted his favor; but all the Israelites, already habituated to the pleasures and enjoyments of those countries, regarded as nothing what God had promised. Thus very few returned to their own country, and restoration was despised by them, though they had once been very anxious about it. God, however, even then made the people to draw nigh; for he stretched forth his hand as though he would gather them and cherish them under his wings. But as the greatest part despised his invaluable favor, God here justly complains of so great an impiety, and exclaims as through wonder or astonishment, Who is he who will form his heart, that, he may come to me?

Had it been simply said, “Who is he who comes to me?” the meaning, through brevity, would have been obscure. But God here clearly distinguishes between the two kinds of access: the first was, when liberty was given to the people, by the decree of Cyrus, and a permission given to build the city and the temple. God, therefore, caused them then to draw nigh that they might come to him; this was the first access. But he now adds, that the Jews did not form or prepare their heart. He indeed speaks of future time, but yet he charges them with ingratitude, which afterwards was fully manifested. Hence he says, “Who is this, that he may come to me?” that is, “I will contrive means that they may unite again in one body, call on me and enjoy their inheritance: this will I do that they may come to me; but many will still live in their own dregs, and prefer Chaldea and other countries to the temple and religion. Many, then, will be they who will not form their heart to come to me.”

We now understand the meaning of the Prophet. But we must at the same time bear in mind, that by saying above, “I will cause him to draw near that he may come to me,” God does not speak of the hidden working of his Spirit; for it is in his power, as we shall presently remark, to draw the hearts of men to himself whenever he pleases. But when he said, I will cause him to draw nigh, etc., he spoke only of an outward restoration; and now he adds a complaint, that the Jews would wickedly repudiate this favor, for no one would prepare his heart. We yet see that the whole fault is cast on the Jews, that they were to be deprived of their own country: for it was owing to nothing on God’s part that they were not restored, but to themselves, because they were devoted to their own pleasure, and regarded their return and to be counted God’s people as nothing. It was therefore the object of the Prophet to ascribe to the Jews the whole fault that God’s favor would not come to them, or that it would not be effectual as to the greatest part of them, even because they would not prepare or form their heart, that they might come to God, in order that they might be partakers of that invaluable privilege offered to them.

Now, the Papists lay hold on this passage to prove that there is a free-will in man to come to God; but to do so is indeed very absurd. For whenever God condemns the hardness of the people, he doubtless does not argue the question, what power there is in men, whether they can turn to do what is good, whether they can guide their own hearts. To hold this would be extremely foolish. When it is said in Psalm 45:8,

“To-day, if ye will hear his voice, harden not your hearts, as your fathers in the wilderness,”

shall we say that as they hardened their hearts they were capable of turning, so that they could by the power of free-will choose either good or evil? To say this would be puerile and extremely sottish. We hence see that the Papists are unworthy of being reasoned with, when they seek to prove free-will by such arguments. They would, indeed, adduce something plausible were their exposition adopted; for they render the words thus, “Who is this,” etc., as though God praised the promptitude of the faithful, who willingly offer themselves and prepare their hearts. But opposed to this view is the whole context. It hence appears that it was very far from the Prophet’s design to represent God as commending the obedience of the godly; but, on the contrary, he exclaims with wonder, as Isaiah does when he says,

“Who hath believed our report? and to whom hath the arm of the Lord been revealed?” (Isaiah 53:1)

He surely does not set forth the obedience of the faithful in receiving promptly and gladly the Gospel; but, on the contrary, (as though something monstrous terrified him) that the world would not believe the Gospel, when yet it offered to them salvation and eternal life. So also in this place, Who is he? etc. For what could have been more desirable than that God should at length, by outstretched arms, gather the Jews to himself? ”I wish you to draw nigh, ye have been for a time, as it were, banished from me, I had driven you to distant lands; but I am now ready to gather you.” As, then, God so sweetly and kindly allured them to himself, it was doubtless a most abominable and monstrous ingratitude for them to reject the offer and to turn their backs as it were on God, who so kindly invited them. As, then, the Prophet is here only condemning such insensibility and perverse wickedness in the Jews, there is no reason why we should be in quest of a proof in favor of free-will. The Vulg. favors the meaning advocated by Calvin, “For who is this (iste) that will apply his heart to draw nigh to me, saith the Lord?” The Sept. is nearly the same, “For who is this (οὕτος) who has given his heart to tuae to me, saith the Lord?” The Syr. is, “For I will turn his heart to me, saith the Lord.” The Targ. is as follows, “For who is this who will in his heart come to my worship, saith the Lord?”

Many explanations have been given which are wholly inadmissible, having nothing in the context to support them, such as the application of these words to our Savior. They are evidently connected with the previous clause, being joined with it by “for:” they in a manner explain and qualify that clause, and may be deemed parenthetic, for the former clause and that which follows these words, are connected together, —

And I will bring him nigh that he may come near to me, (For who is he who pledges his heart To come near to me, saith Jehovah!)

22. And ye shall be to me a people, And I will be to you a God.

By “him” we are to understand “Jacob,” the subject of the whole passage, and not the “governor,” who was to come from “the midst of him,” i.e., Jacob, a name by which the whole nation is here called. The promise is to bring Jacob, or the people, nigh; and then to shew that this is alone God’s work, the words in the parenthesis are introduced, and by a question, which implies the negative in the strongest manner, as though he had said, “This work, to bring you nigh, is mine alone, for no one among you pledges or engages his heart to come near to me.”

Both the Sept. and the Targ. render “him” in the first line in the plural number, “them,” i.e., the people. And the Syr., though the form of the expression is changed, yet gives the meaning of the words within the parenthesis, for the work of turning the heart is ascribed to the Lord. — Ed.

We may add, that David uses the same verb in Psalm 119:73, 125, when he says,

“Cause thy servant to approach thee, that he may learn thy commandments.” There is a mistake as to this reference, for the word is only found in Psalm 119:122. — Ed.

Some render the words, “Be a surety for thy servant,” etc.; for the verb: ערב, which is here, is found there also. Therefore the passage might be aptly turned against the Papists, who hold that it is in the power of man to form his own heart. But David testifies that this is peculiarly the office and work of God; for by asking this from him he doubtless confesses that it was not in his own power. It afterwards follows, —

Jeremiah 30:22

22. And ye shall be my people, and I will be your God.

22. Et eritis mihi in populum, et ego ero vobis in Deum (Quod postea confirmat primo versu capitis, 31, cum dicit, In tempore illo, dicit Jehova, Ero in Deum cunctis cognationibus Israel, et ipsi erunt mihi in populum)

As this verse and what occurs in the first verse of the next chapter are materially the same, they shall be both explained here. God then says that the Jews would become a people to him, and that he would become a God to them. This mode of speaking is what we meet with everywhere in the Prophets; and it is very expressive, and includes the whole of true happiness. For when have we life, except when we become the people of God? We ought also to bear in mind that saying of the Psalmist,

“Blessed are the people whose God is Jehovah.” (Psalm 144:15)

It confirms what I have just said, that a happy life is complete in all its parts, when God promises to be a God to us and takes us as his people. The Prophets, therefore, do not without reason so often inculcate this truth; for though nothing else might be wanting to us that could be expected, yet until we feel assured that God is a Father to us, and that we are his people, whatever happiness we may have, it will only end in misery.

But the Prophet expresses himself more fully, when he says, At that time, that is, when God restored his Church, will I be a God to all the families of Israel They had been so scattered, that they were not one body; but God promises the gathering of that Church, from which the ten tribes had fallen off, when they revolted from the family of David. I cannot proceed farther now.

PRAYER

Grant, Almighty God, that as thou hast manifested to us in thine only-begotten Son all the paternal goodness of which the fathers formerly tasted, and hast so really and fully exhibited it, that nothing more can be desired by us, — O grant, that we may remain fixed in our trust in thee, and so cleave by true faith and in sincerity of heart to our Redeemer, that we may expect from him all things necessary for our salvation: and may we know that whatever may happen to us, we are still blessed, provided we enjoy this singular privilege, to call on thee as our Father through the name of the same thy Son. — Amen.

Lecture One Hundred and Seventeenth

We compared yesterday the two verses in which God promises that he would yet be a God to his people. We stated what this promise means. But the latter verse specifies the time, in order that the Israelites might wait for and expect this favor, though not as yet evident: hence it is said, At that time. He afterwards adds, I will be a God to all the families of Israel, and for this reason, because they had been so dispersed, that they did not appear as one people, and were like different nations. Here, then, a promise is made that the people would be collected together, so that they might be united, and become one body, as they were before their dispersion. It follows, —

Jeremiah 30:23

23. Behold, the whirlwind of the LORD goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked.

23. Ecce tempestas (sed subaudienda est nota similitudinis כ, sicut tempestas) Jehovae furor (vel, iracundia) egredietur, tempestas sese involvens, super caput impiorum residebit.

The Prophet seems to speak abruptly; for nothing could be more delightful than the promise that God gives, that he would be a Father to the people; but he immediately adds, that there would arise an involving whirlwind, which would abide on the head of the wicked. These things, at the first view, seem not to harmonize. But the latter sentence may be applied to the heathens, or to any of the enemies of the Church; for whenever God appears as the Savior of his people, his vengeance goes forth, and is poured on the wicked. Hence such declarations as the following often occur,

“The day of my vengeance is nigh, and the year of my visitation.” (Isaiah 63:4)

Isaiah joins both, the favor of God and his vengeance: and this is often done by the other Prophets, in order that we may see that God’s mercy cannot be clearly and distinctly perceived towards the faithful, except when his judgment on the other hand be made conspicuous as to the wicked. So this passage may be explained. But we may well thus connect the words of the Prophet, — that he kindly endeavored to allure the people by offering them God’s favor; but that having seen that it would be despised, as we stated yesterday, by the greater part of them, he now seasonably threatens them, that if they refused the favor offered them, such ingratitude could not be borne by God. And this is a mode of teaching common in Scripture. For God on his part thus manifests his kindness so as to stimulate men; but as he sees them not only slothful and tardy, but also wicked and ungrateful, he declares that they shall not be unpunished if they despise his favor. The former truth then well agrees with what the Prophet now says, — that the wrath of God would arise like a tempestuous storm.

He afterwards adds, a whirling or involving tempest, properly, a tempest gathering itself. The verb is גור gur, in a reduplicate form and in Hithpael. A similar sentence is found in Jeremiah 23:19; but there the Prophet used another word as required by the subject. This verse is literally the same, word for word, with the passage referred to here, with the exception of the word that is noticed; and yet neither the early versions nor the Targum are the same: it is singular how they differ from themselves, so that we can have no confidence in their verbal accuracy. Instead of “the pregnant tempest” in Jeremiah 23:19, we have here “the violent tempest;” it is a participle from a verb which means to agitate, to excite, to stir up; and being passive, it means what is agitated or in great commotion, and hence violent or turbulent.

Many copies have ו here before סער, as in the former passage, where it is omitted only in one copy. — Ed. Some render it “falling,” for גור, gur, means to fall; and this meaning is suitable, “a falling storm,” that is, impetuously descending, so as to abide on the head of the wicked. But the former sense has been more generally taken, and I am disposed to embrace it; for it tends to shake men with terror, when the storm is said to be like a whirlwind, for it turns and twists around, so that it cannot be avoided. The meaning then is, that God’s vengeance would be fatal to all the wicked. But we may take the wicked, רשעים reshoim, for the despisers of God, though boasting of his name, as well as for aliens: but I am inclined to include both, even domestic and foreign enemies of God; as though the Prophet had said, that no remedy remained, except they fled to the mercy of God. It afterwards follows, —

Jeremiah 30:24

24. The fierce anger of the LORD shall not return, until he have done it, and until he have performed the intents of his heart: in the latter days ye shall consider it.

24. Non revertetur (vertunt) furor irae Jehovae, donec exequatur ipsum, et donec surgere faciat (attollat, vel, stabiliat) cogitationes cordis sui: in extremo dierum intelligatis in hac re.

He confirms the last sentence, and compares the wrath or the vengeance of God to a messenger or a minister, who is sent to carry a message, or to perform what has been commanded him. Of God’s word, that is, of his threatenings as well as of his promises, Isaiah speaks thus,

“My word shall not return to me void.” (Isaiah 55:11)

The meaning is, that whatever God promises or threatens, is never without its effect. But they wrongly understand the passage who say that the word of God returns not void, because it brings forth fruit; for he speaks of the effect of the word, whether for salvation or for perdition. So now also God declares that his vengeance, when gone forth, shall not return until it fulfils what has been commanded.

He then adds, and until he shall have confirmed, etc.; for so the verb הקימו ekimu, properly means: until God then shall have confirmed or established the thoughts of his heart The thoughts of his heart he calls the decrees or purposes of God; but it is a mode of speaking taken from men, and therefore metaphorical; for it is not consistent with what God is, either to think or to deliberate. But, as to the subject itself, there is nothing ambiguous; for the Prophet means, that when God sends forth his vengeance, all the wicked must perish, for so has God decreed, and his purposes can never be frustrated. Then he shews that God’s vengeance will be accomplished, because God has so determined. For God does not dissemble when he promises salvation to men, or denounces on them the punishment which they have deserved; but he executes the decrees or purposes of his heart. The verse is literally as follows, —

Turn not away shall the burning of Jehovah’s wrath, Until his execution and until his completion Of the purposes of his heart: In the latter days ye shall understand it.

A verb in the infinitive mood in Hebrew is used often as a noun, “his execution.” A similar form exists in Welsh, nes gwneuthur ohono “Until he hath confirmed,” or “performed,” according to our version, is better rendered in the Vulg., “until he hath completed.” Here is the execution and the completion. — Ed.

Then the Prophet here condemns the stupidity of all those who thought that they could escape, though they had often heard that their guilt was so great that they must at last be visited with judgment. Though they had often heard this, yet they were deaf to all warnings; and it was for this reason that the Prophet spoke of the thoughts of God’s heart.

At last he adds, At the extremity of days ye shall understand this This may be applied to the faithful no less than to the wicked. For though the faithful embraced God’s promises, and relied on them, yet, as they had to contend constantly with the heaviest trials, it was necessary to stimulate and animate them to patience. It might then be suitably said to them, “Ye shall understand this in the last days;” it being a kind of exhortation, as though he had said, “Ye indeed think the wicked happy, because God does not immediately punish them, because his vengeance does not instantly break forth in thunders against them; but patiently bear your miseries, and ye shall at length find that their destruction has not been in vain predicted; and ye shall also receive a reward for your faith and patience, if ye continue resigned to the last.” But the sentence may also be suitably applied to the wicked, because they were wont to form their judgment according to the present aspect of things. Hence the Prophet exposes the false opinion by which they deceived themselves, and says, that too late they would understand what they were then unwilling to perceive.

If then we explain this sentence of the children of God, it is an exhortation to bear patiently their evils until God appeared as their defender: but if we apply it to the unbelieving, it is a derision of their insensibility, because they regarded as fables all threatenings; but the Prophet exclaims, “Ye shall at last become wise, but it will be too late.” Even experience becomes a teacher when there is no more opportunity to repent.

CHAPTER 31

Jeremiah 31:1-2

1. At the same time, saith the LORD, will I be the God of all the families of Israel, and they shall be my people.

1. In tempore illo, dicit Jehova, ero in Deum cunctis cognationibus Israel; et ipsi mihi in populum.

2. Thus saith the LORD, The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest.

2. Sic dicit Jehova, Invenit gratiam in deserto populus qui evaserant a gladio, proficiscendo donec quietem daret ipsi Israeli (vel profectus est Israel, donec se ad quietem conferret)

CHAPTER 30

Jr 30:1-24. Restoration of the Jews from Babylon after Its Capture, and Raising Up of Messiah.

2. Write ... in a book--After the destruction of Jerusalem Jeremiah is not ordered as heretofore to speak, but to write the succeeding prophecy (Jr 30:4, &c.), so as thereby it might be read by his countrymen wheresoever they might be in their dispersion.

3. bring again ... captivity of ... Israel and Judah--the restoration not merely of the Jews (treated of in this thirtieth chapter), but also of the ten tribes ("Israel"; treated in the thirty-first chapter), together forming the whole nation (Jr 30:18; Jr 32:44; Eze 39:25; Am 9:14, 15). "Israel" is mentioned first because its exile was longer than that of Judah. Some captives of the Israelite ten tribes returned with those of Judah (Lu 2:36; "Aser" is mentioned). But these are only a pledge of the full restoration hereafter (Ro 11:26, "All Israel"). Compare Jr 16:15. This third verse is a brief statement of the subject before the prophecy itself is given.

5. We have heard ... trembling--God introduces the Jews speaking that which they will be reduced to at last in spite of their stubbornness. Threat and promise are combined: the former briefly; namely, the misery of the Jews in the Babylonian captivity down to their "trembling" and "fear" arising from the approach of the Medo-Persian army of Cyrus against Babylon; the promise is more fully dwelt on; namely, their "trembling" will issue in a deliverance as speedy as is the transition from a woman's labor pangs to her joy at giving birth to a child (Jr 30:6).

6. Ask--Consult all the authorities, men or books, you can, you will not find an instance. Yet in that coming day men will be seen with their hands pressed on their loins, as women do to repress their pangs. God will drive men through pain to gestures more fitting a woman than a man (Jr 4:31; 6:24). The metaphor is often used to express the previous pain followed by the sudden deliverance of Israel, as in the case of a woman in childbirth (Is 66:7-9).

paleness--properly the color of herbs blasted and fading: the green paleness of one in jaundice: the sickly paleness of terror.

7. great--marked by great calamities (Joe 2:11, 31; Am 5:18; Zep 1:14).

none like it ... but he shall be saved--(Da 12:1). The partial deliverance at Babylon's downfall prefigures the final, complete deliverance of Israel, literal and spiritual, at the downfall of the mystical Babylon (Re 18:1-19:21).

8. his yoke ... thy neck--his, that is, Jacob's (Jr 30:7), the yoke imposed on him. The transition to the second person is frequent, God speaking of Jacob or Israel, at the same time addressing him directly. So "him" rightly follows; "foreigners shall no more make him their servant" (Jr 25:14). After the deliverance by Cyrus, Persia, Alexander, Antiochus, and Rome made Judah their servant. The full of deliverance meant must, therefore, be still future.

9. Instead of serving strangers (Jr 30:8), they shall serve the Lord, their rightful King in the theocracy (Eze 21:27).

David, their king--No king of David's seed has held the scepter since the captivity; for Zerubbabel, though of David's line, never claimed the title of "king." The Son of David, Messiah, must therefore be meant; so the Targum (compare Is 55:3, 4; Eze 34:23, 24; 37:24; Ho 3:5; Ro 11:25-32). He was appointed to the throne of David (Is 9:7; Lu 1:32). He is here joined with Jehovah as claiming equal allegiance. God is our "King," only when we are subject to Christ; God rules us not immediately, but through His Son (Joh 5:22, 23, 27).

raise up--applied to the judges whom God raised up as deliverers of Israel out of the hand of its oppressors (Jud 2:16; 3:9). So Christ was raised up as the antitypical Deliverer (Psa 2:6; Lu 1:69; Ac 2:30; 13:23).

10. from afar--Be not afraid as if the distance of the places whither ye are to be dispersed precludes the possibility of return.

seed--Though through the many years of captivity intervening, you yourselves may not see the restoration, the promise shall be fulfilled to your seed, primarily at the return from Babylon, fully at the final restoration.

quiet ... none ... make ... afraid--(Jr 23:6; Zec 14:11).

11. though ... full end of all nations ... yet ... not ... of thee--(Am 9:8). The punishment of reprobates is final and fatal; that of God's people temporary and corrective. Babylon was utterly destroyed: Israel after chastisement was delivered.

in measure--literally, "with judgment," that is, moderation, not in the full rigor of justice (Jr 10:24; 46:28; Psa 6:1; Is 27:8).

not ... altogether unpunished--(Ex 34:7).

12. The desperate circumstances of the Jews are here represented as an incurable wound. Their sin is so grievous that their hope of the punishment (their exile) soon coming to an end is vain (Jr 8:22; 15:18; 2Ch 36:16).

13. none to plead--a new image from a court of justice.

bound up--namely, with the bandages applied to tie up a wound.

no healing medicines--literally, "medicines of healing," or else applications, (literally, "ascensions") of medicaments.

14. lovers--the peoples formerly allied to thee, Assyria and Egypt (compare La 1:2).

seek thee not--have cast away all concern for thee in thy distress.

wound of an enemy--a wound such as an enemy would inflict. God condescends to employ language adapted to human conceptions. He is incapable of "enmity" or "cruelty"; it was their grievous sin which righteously demanded a grievous punishment, as though He were an "enemy" (Jr 5:6; Job 13:24; 30:21).

15. Why criest thou--as if God's severity was excessive. Thou hast no reason to complain, for thine affliction is just. Thy cry is too late, for the time of repentance and mercy is past [Calvin].

16. Therefore--connected with Jr 30:13, because "There is none to plead thy cause ... therefore" I will plead thy cause, and heal thy wound, by overwhelming thy foes. This fifteenth verse is inserted to amplify what was said at the close of Jr 30:14. When the false ways of peace, suggested by the so-called prophets, had only ended in the people's irremediable ruin, the true prophet comes forward to announce the grace of God as bestowing repentance and healing.

devour thee ... be devoured ... spoil ... be a spoil ... prey upon ... give for a prey--retribution in kind (see on Jr 2:3; Ex 23:22; Is 33:1).

17. (Jr 8:22; 33:6).

Outcast--as a wife put away by her husband (Is 62:4, contrasted with Jr 30:12).

Zion--alluding to its Hebrew meaning, "dryness"; "sought after" by none, as would be the case with an arid region (Is 62:12). The extremity of the people, so far from being an obstacle to, will be the chosen opportunity of, God's grace.

18. bring again ... captivity--(Jr 33:7, 11).

tents--used to intimate that their present dwellings in Chaldea were but temporary as tents.

have mercy on dwelling-places--(Psa 102:13).

own heap--on the same hill, that is, site, a hill being the usual site chosen for a city (compare Jos 11:13, Margin). This better answers the parallel clause, "after the manner thereof" (that is, in the same becoming ways as formerly), than the rendering, "its own heap of ruins," as in Jr 49:2.

palace--the king's, on Mount Zion.

remain--rather, "shall be inhabited" (see on Jr 17:6, Jr 17:25). This confirms English Version, "palace," not as others translate, "the temple" (see 1Ki 16:18; 2Ki 15:25).

19. thanksgiving--The Hebrew word includes confession as well as praise; for, in the case of God, the highest praises we can bestow are only confessing what God really is [Bengel], (Jr 17:26; 31:12, 13; 33:11; Is 35:10; 51:11).

multiply them--(Zec 10:8).

20. as aforetime--as flourishing as in the time of David.

21. their nobles--rather, "their Glorious One," or "Leader" (compare Ac 3:15; He 2:10), answering to "their Governor" in the parallel clause.

of themselves--of their own nation, a Jew, not a foreigner; applicable to Zerubbabel, or J. Hyrcanus (hereditary high priest and governor), only as types of Christ (Ge 49:10; Mi 5:2; Ro 9:5), the antitypical "David" (Jr 30:9).

cause him to draw near--as the great Priest (Ex 19:22; Le 21:17), through whom believers also have access to God (He 10:19-22). His priestly and kingly characters are similarly combined (Psa 110:4; Zec 6:13).

who ... engaged ... heart to approach--literally, "pledged his heart," that is, his life; a thing unique; Messiah alone has made His life responsible as the surety (He 7:22; 9:11-15), in order to gain access not only for Himself, but for us to God. Heart is here used for life, to express the courage which it needed to undertake such a tremendous suretyship. The question implies admiration at one being found competent by His twofold nature, as God and man, for the task. Compare the interrogation (Is 63:1-3).

22. ye shall be my people, &c.--The covenant shall be renewed between God and His people through Messiah's mediation (Jr 30:21; 31:1, 33; 32:38; Eze 11:20; 36:28).

23-24. (Jr 23:19). Vengeance upon God's foes always accompanies manifestations of His grace to His people.

continuing--literally, "sojourning," abiding constantly; appropriately here in the case of Babylon, which was to be permanently destroyed, substituted for "whirling itself about" ("grievous" in English Version) (see on Jr 23:19,20), where the temporary downfall of Judea is spoken of.

The word that came to Jeremiah from the Lord - This prophecy was delivered about a year after the taking of Jerusalem; so Dahler. Dr. Blayney supposes it and the following chapter to refer to the future restoration of both Jews and Israelites in the times of the Gospel; though also touching at the restoration from the Babylonish captivity, at the end of seventy years. Supposing these two chapters to be penned after the taking of Jerusalem, which appears the most natural, they will refer to the same events, one captivity shadowing forth another, and one restoration being the type or pledge of the second.

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 ספר sepher, a Book, a treatise or discourse.

The days come - First, After the conclusion of the seventy years. Secondly, Under the Messiah.

That I will bring again the captivity of Israel - The ten tribes, led captive by the king of Assyria, and dispersed among the nations.

And Judah - The people carried into Babylon at two different times; first, under Jeconiah, and, secondly, under Zedekiah, by Nebuchadnezzar.

We have heard a voice of trembling - This may refer to the state and feelings of the people during the war which Cyrus carried on against the Babylonians. Trembling and terror would no doubt affect them, and put an end to peace and all prosperity; as they could not tell what would be the issue of the struggle, and whether their state would be better or worse should their present masters fall in the conflict. This is well described in the next verse, where men are represented as being, through pain and anguish, like women in travail. See the same comparison Isa 13:6-8.

Alas! for that day is great - When the Medes and Persians with all their forces shall come on the Chaldeans, it will be the day of Jacob's trouble - trial, dismay, and uncertainty; but he shall be delivered out of it - the Chaldean empire shall fall, but the Jews shall be delivered by Cyrus. Jerusalem shall be destroyed by the Romans, but the Israel of God shall be delivered from its ruin. Not one that had embraced Christianity perished in the sackage of that city.

I will break his yoke - That is, the yoke of Nebuchadnezzar.

Of him - Of Jacob, (Jer 30:7), viz., the then captive Jews.

But they shall serve the Lord their God, and David their King - This must refer to the times of the Messiah and hence the Chaldee has, "They shall obey the Lord their God, וישת מאון למשיחה בר דוד veyishta meun limschicha bar David, and they shall obey the Messiah, the Son of David." This is a very remarkable version; and shows that it was a version, not according to the letter, but according to their doctrine and their expectation. David was long since dead; and none of his descendants ever reigned over them after the Babylonish captivity, nor have they since been a regal nation. Zerubbabel, under the Persians, and the Asmoneans, can be no exception to this. They have been no nation since; they are no nation now; and it is only in the latter days that they can expect to be a nation, and that must be a Christian nation.

Christ is promised under the name of his progenitor, David, Isa 55:3, Isa 55:4; Eze 34:23, Eze 34:24; Eze 37:24, Eze 37:25; Hos 3:5.

Though I make a full end of all nations - Though the Persians destroy the nations whom they vanquish, yet they shall not destroy thee.

Thy bruise is incurable - אנוש anush, desperate, not incurable; for the cure is promised in Jer 30:17, I will restore health unto thee, and I will heal thee of thy wounds.

There is none to plead thy cause - All thy friends and allies have forsaken thee.

Thy sorrow is incurable - אנוש anush, desperate. See Jer 30:12.

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.

The city shall be builded upon her own heap - Be re-edified from its own ruins. See the book of Nehemiah, passim.

And the palace shall remain - Meaning, the king's house shall be restored; or, more probably, the temple shall be rebuilt; which was true, for after the Babylonish captivity it was rebuilt by Nehemiah, etc. By the tents, distinguished from the dwelling-places of Jacob, we may understand all the minor dispersions of the Jews, as well as those numerous synagogues found in large cities.

I will multiply them - They shall be very numerous; even where at present they have but tents.

I will also glorify them - I will put honor upon them every where, so that they shall be no longer contemptible. This will be a very great change, for they are now despised all over the earth.

Their children also - They shall have the education of their own children as formerly.

And their congregation - Their religious assemblies.

Shall be established - Being, in the latter days, incorporated with those "who serve the Lord their God, and worship the Messiah, the son of David."

Their nobles shall be of themselves - Strangers shall not rule over them; and -

Their governor shall proceed from the midst of them - Both Nehemiah and Zerubbabel, their nobles and governors after the return from Babylon, were Jews.

Ye shall be my people - The old covenant shall be renewed.

The whirlwind of the Lord - A grievous tempest of desolation, -

Shall fall with pain upon the head of the wicked - On Nebuchadnezzar and the Chaldeans.

In the latter days ye shall consider it - By the latter days the Gospel dispensation is generally meant; and that restoration which is the principal topic in this and the succeeding chapter refers to this time. Had the Jews properly considered this subject, they would long ere this have been brought into the liberty of the Gospel, and saved from the maledictions under which they now groan. Why do not the Jews read their own prophets more conscientiously?

In that day - In the day when God should deliver the seed of Jacob out of trouble. His yoke - The yoke of the king of Babylon, that power of his, which for seventy years he exercised over the Jews. Of him - Of the Jews.

But - Either this must be understood of the kingdom of Christ, under which the Jews that received him were made spiritually free: or there is a time yet to come, when this ancient people of God shall be restored to a farther civil liberty than they have enjoyed ever since the captivity of Babylon.

In measure - Not in equity only, but with moderation. Unpunished - But yet God will not let his own people go unpunished, that by it they may be reclaimed, and the world may take notice that God is of purer eyes than that he can, in any persons, behold iniquity.

For - They had sinned to that degree that God had resolved they should go into captivity.

No medicine - The prophet's design was to convince them, that there was no present remedy, but patience, though their false prophets might promise a cure.

Thy lovers - The Egyptians and Assyrians.

A continuing - Not a sudden blast, that shall presently go over, but a vengeance that shall abide.

Consider - And though at present they will not consider, yet afterward, when they see things come to pass, then they shall consider what I have told them.

1 THE word that came to Jeremiah from the LORD, saying .

This Title is thought to extend to all we have, both in this and the next Chapter, both which mostly consist of comfortable promises of the restauration of this people, and teacheth us what ought to be the matter of our Sermons; we ought to speak nothing for substance, but what we can justifie to come from the Lord, which all Doctrine doth, that is bottomed on Scripture, though opened, and made more plain and intelligible by words formed in our own minds.

2 Thus speaketh the LORD God of Israel, saying, Write thee all the words that I have spoken unto thee in a book .

It is incertain whether this was a command from God to Ieremiah, to record all the Revelation which God had made to him, or only the Revelation contained in this, and the following Chapter, which consist chie[illegible: 1 letter]ly of promises of the peoples restauration, 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 Hebr. Dialect signifieth any parchment or rowl; God would have them recorded to testifie his Truth, and the truth of the Prophet when they should see the things accomplished.

3 For lo, the dayes come, saith the LORD, that I will bring again the captivity of my people Israel and Judah , saith the LORD, and I will cause them to return to the land that I gave to their fathers, and they shall possess it .

The reason why God would have the prophesie written was for a memorial of Gods Truth in his promises. Israel never returned as to the body of the people, but those of the ten Tribes which were Gods People did return; we read Luk. 2.36. of one Anna who was of the Tribe of Asher, and many more doubtless did return according to the Promises, chap. 3.12.14. & 23.6. & 31.1.6. Ezek. 37.21, 22.

It is uncertain whether this promise of returning to their own land, were fulfilled in those few of the ten Tribes who joined themselves with those of Iudah after they were returned from Babylon, or remaineth yet in part to be fulfilled. The former is most probable, and that there shall be no such time when the Iews shall return again to Ierusalem, and possess their own land, for it is hard now to give an account where the posterity of the ten Tribes be, by whose retu[illegible: 2 letters], the promise should be justified. Besides that the Phrase in the beginning of this verse. For lo, the dayes come, seem to import a more speedy fulfilling of the promise, then after some thousands of years, though it is certain the Iews feed themselves with some such expectations.

5 For thus saith the LORD, We have heard a voice of trembling, of fear, and not of peace .

God here speaketh, but whether personating other Nations, or the Iewish Nation is not agreed, nor yet whether this Text refers to the times of the Messiah when the Nations should tremble, or the time when Darius invaded Babylon, or the times of Gog, and Magog (of which read Ezek. 38.) Or the time when the Cha[illegible: 1 letter]deans invaded I[illegible: 1 letter]dah, this last seemeth most probable, and that God by this intended onely to rowse the Iews out of their security, and put them off from expecting peace according to the flatteries of the false Prophets, assuring them that the times that were coming next were not times of peace, but such as should make them tremble.

Marginal references: Or, there is fear, and not [illegible: 1 letter]eace.

6 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 .

The voice which I hear is not the voice of women, but of men, and those the strongest and stoutest men, yet it is a voice like the voice of Women in travail, roaring out through their pains, and the posture I see the generality of men are in, is like the posture of Women in travail, who hold their hands upon their loins, hoping thereby to abate their pain. Was it ever heard that Males had the pains that use to attend Child-bearing Women?

And all mens faces look as if they had the yellow-[illegible: 3 letters]ndise; or are of the colour of blasted Corn as the word signifieth, Deut. 28.22.

Marginal references: Heb. A male.; chap. 4.31. and 6.24.

7 Alas, for that day is great, so that none is like it : It is even the time of Jacobs trouble , but he shall be saved out of it k.

It is no wonder that there is such a trembling upon all hearts, such a consternation and great complaining, for it will be a time of no ordinary calamity, but of great evil and misery, in the same sense as it is called a great day, Ioel 2.11. great and terrible; and Zeph. 1.14. &c. there never was such a day before.

It will be a day of trouble to those that are the posterity of Iacob, both good and bad, they shall not be delivered from it, but they shall be delivered out of it.

Marginal references: Amos 5.18.

8 For it shall come to pass in that day , saith the LORD of hosts, that I will break his yoke from off thy neck , and will burst thy bonds ; and strangers shall no more serve themselves of him .

Not in that great day before mentioned, but in the day when God should deliver the seed of Iacob out of trouble.

God threatens to break the yoke of the King of Babylon, that is to break that power of his which for 70 years he should exercise in keeping the Iews under.

And he would break the bonds in which they should be kept.

And forreign Nations should no more serve themselves upon the Iews.

9 But they shall serve the LORD their God, and David their king , whom I will raise up unto them .

Who is here meant by David is not well agreed. Some think this promise was fulfilled in the rule of Zorobabel, and those after the Captivity of Babylon, of the family of David who ruled over the Iews, though not under the stile of Kings, others think that Christ is intended as in the other Parallel Prophecies, Ezek. 34.23. & 37.22. Hos. 3.5. and that the deliverance here promised was spiritual, and indeed unless we so understand it, it will be hard to assign a time when the promise of the former and this verse was made good, for upon the return from the Captivity to the coming of Christ, and from his time to this day, other Nations have served themselves upon the Iews, and they have been in perpetual servitude, first to the Persians, then to the Grecians, then to the Romans, in a servitude to whom they were at the coming of Christ, and soon after miserably subdued by them, and since that time almost all Nations have served themselves of the Iews. Either therefore this prophesie must be understood in a spiritual sense of the Kingdom of Christ under which the Jews that received him were made spiritually free. Or else there is a time yet to come, when this ancient people of God shall be restored to a further Civil liberty, than they have enjoyed, ever since the Captivity of Babylon, and be more fully converted to Christ, than they yet are; towards which sense many Texts of Scripture, besides this, look; particularly Rom. 11.25, 26.

Who is here meant by David is not well agreed. Some think this promise was fulfilled in the rule of Zorobabel, and those after the Captivity of Babylon, of the family of David who ruled over the Iews, though not under the stile of Kings, others think that Christ is intended as in the other Parallel Prophecies, Ezek. 34.23. & 37.22. Hos. 3.5. and that the deliverance here promised was spiritual, and indeed unless we so understand it, it will be hard to assign a time when the promise of the former and this verse was made good, for upon the return from the Captivity to the coming of Christ, and from his time to this day, other Nations have served themselves upon the Iews, and they have been in perpetual servitude, first to the Persians, then to the Grecians, then to the Romans, in a servitude to whom they were at the coming of Christ, and soon after miserably subdued by them, and since that time almost all Nations have served themselves of the Iews. Either therefore this prophesie must be understood in a spiritual sense of the Kingdom of Christ under which the Jews that received him were made spiritually free. Or else there is a time yet to come, when this ancient people of God shall be restored to a further Civil liberty, than they have enjoyed, ever since the Captivity of Babylon, and be more fully converted to Christ, than they yet are; towards which sense many Texts of Scripture, besides this, look; particularly Rom. 11.25, 26.

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 quiet, and none shall make him afraid .

You that are my servants, and the posterity of Iacob, 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 our of the Captivity of Babylon, and be at rest, as they were for 150 years during the time of the Persian Monarchy. A short History of which we have in the Books of Ezra and Nehemiah.

Marginal references: Isa. 41.13. & 43.5. & 44.2. chap. 46.28.

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 .

To save thee, with a Temporal Salvation, and deliverance, and those of thee who are Israelites indeed with a spiritual, and eternal Salvation, but the first is, what is here principally intended.

God puts a difference betwixt the chastisements of his People, and the punishment of their Enemies, the latter he destroyeth with an utter, and total destruction, to make an end of them, but he chastens his People like a father for their profit, and will not bring them to utter ruine.

He corrects them in measure; the Hebrew word signifieth in judgment; that is, not in Equity onely, but in Wisdom, or with Moderation, whereas he is said to punish his Enemies in fury. There are many Texts of Scripture that mention this difference which God puts betwixt his punishing his people, and his punishing their Enemies, Isa. 26.14, 19. & 27.7, 8.

But yet God will not let his own people go altogether unpunished, that by it they may be reclaimed, and the World may take notice that God is of purer eyes than that he can in any persons behold iniquity.

Marginal references: Amos 9.8.; Psal. 6.1. chap. 10.24. & 46.28.

12 For thus saith the LORD, Thy bruise is incurable, and thy wound is grievous .

Interpreters generally understand by bruise or wound here, the state that the Iews should be in, in the Captivity of Babylon, which would be miserable and so miserable that it would be incurable from any hand except the hand of God, but I do not understand why it may not as well be interpreted of their sinful state, with reference to Gods purpose, and interpreted by 2 Chron. 36.16. where it is said the wrath of God arose against them till there was no remedy. They had sinned to that degree that God had resolved into Captivity they should go, and there should abide till the determination of 70 years.

Marginal references: chap. 15.18.

13 There is none to plead thy cause that thou mayest be bound up: thou hast no healing medicines .

Concerning the general design of the Prophet in these words, all Interpreters seem agreed that the Prophets Scope is to bring their uneasie thoughts to a rest, and make them rest satisfied with the Providence of God, for there was no resistance of the Will of God which he metaphorically expresseth under the notion of one miserably and incurably wounded, whom no Physitian or Chirurgion could heal, and for whom there was no effectual Plaister, but concerning the particular sense of the Hebrew words, much is critically said, which I conceive not my work to repea[illegible: 1 letter], nor is it of much moment to us to know, whether the word more properly signifies healing medicines, or courses of care, or plaisters; those who are curious may read sufficiently about it in the English Annotations upon the Text. It may be more material to consider whether the Prophets meaning be, there was none would do it, or there was none could do it, or there was none should do it, that is, whom God would admit at present to do it, as he elsewhere saith, though Noah, Daniel and Iob, and though Moses and Samuel stood before him, they should save none but their own Souls; the Prophets design doubtless was to satisfie this people, that there was no pres[illegible: 1 letter]nt remedy for them but Patience, though some would in charity plead for them, and though their false Prophets might promise a cure, yet in very deed God would admit now of no plea for them, and all means that could be used for their more speedy restauration, would proven no healing medicines, but like medicines that make the Patients worse, and irritate, instead of allaying the distemper.

Marginal references: Heb. for binding up or pressing.; chap. 8.22.

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 .

In the time of thy prosperity thou hadst many friends, but now they have forgotten thee, very probably the Egyptians and Assyrians, whose help the Iewes made often use of, are the lovers here intended, 2 Chron. 28.21. Hos. 12.1. indeed the Egyptians were before conquered, or very much brought low, by the King of Babylon.

They see the miserable case they are in, and now do not covet thee as formerly, they discern that I have wounded thee with such a wound, as cruel men use to give their enemies.

Though it be in me no act of cruelty, for it is but in a just punishment of your iniquities, which were increased to a very great multitude.

Marginal references: Job 13.24. and 16.9. and 19.11.; Job 30.21.; chap. 5.6.

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 .

Why complainest thou of my dealings with thee? or as chap. 15.18. The cause of thy sorrow is incurable, or as other[illegible: 1 letter], why complainest thou that thy sorrow [illegible: 1 letter]is incurable.

Though it be so, yet thou hast no reason to complain of my dealings, for thy destruction is of thy self; I am just in what I have done, for I have but given thee that death which is the wages of thy work of sin, nor was I suddenly provoked, it is for the multitude of thine iniquities, and in that case the living man hath no just reason to complain, Lam. 3.39.

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 .

The particle [non-Latin text not transcribed] is thought here to be ill Translated therefore, for manifestly it is not a causal or illative, and those who interpret it therefore, referr it to what went before, verse 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. and 30.18. and in many other Texts.

So 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. and 33.1. God ordinarily punisheth those that have been enemies to his people, more severely then 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.

Marginal references: Exod. 23.22.

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 .

As the miserable state of this people was by the Prophet verse 12.13. described under the similitude of a man wounded, and bruised, and sick, so their more prosperous state is described under the notion of health, and Gods action in restoring them, exprest under the notion of healing, both here, and in many other Texts, Isa. 6.10. and 19.22. and 57.18, 19.

The particle here Translated because may so signifie here, for often the scorn and contempt of Gods peoples enemies, causeth God to make haste to their salvation, and deliverance, but many think that it were better Translated although, as it is, Ios. 17.18. though the Heathens call thee one that I have cast off, as a man doth his Wife; yet they shall see the contrary, for I will heal thee of thy wounds,

Though they deriding say, this Zion whom none cares for: Some think that in this they alluded to the original signification of the word Tzion, which is a dry or wast place.

18 ¶ Thus saith the LORD, Behold, I will bring again the captivity of Jacobs tents, and have mercy on his dwelling places , and the city shall be builded upon her own heap, and the place shall remain after the manner thereof .

This verse manifestly is a promise of the rebuilding of the City, and was fulfilled in the times of Ezra, and the term captivity, which in its proper sense relates to persons, not to places, being here applyed to places, signifies the miserable state of Ierusalem, upon the taking it by Nebuchadnezzar, which God promiseth to change or alter under the notion of bringing again: So we read of the captivity of Iob, who yet strictly was never a captive, Iob 42.10.

Whether by the term heap be meant the heap of rubbish, into which the City was turned upon the taking of it by the King of Babylon, or the hill upon which the City was builded, is not much material; by the Pa[illegible: 1 letter]ace is meant either the Kings house, or the Temple; So the verse is a promise of the building again of the City, the Temple, and the chief Governours house, all which was fulfilled by Ezra, Nehemiah and Zorobabel, the History of which we read in the books wrote by Ezra and Nehemiah.

Marginal references: Or, little hill.

19 And out of them shall proceed thanksgiving , and the voice of them that make merry , and I will multiply them, and they shall not be few ; I will also glorifie them , and they shall not be small .

Thanksgiving to God, as chap. 17.26. either thankofferings, Lev. 7.12, 13. or vocal Thanksgivings.

Either in a religious sense, or in a civil sense, if it be taken in the former▪ it signifieth their mirth at their Religious Festivals, of which we read much in Scripture, Psal. 42.4. and 118.15. &c. if in the latter, it signifieth their happy and joyful state after their restauration.

Though they be diminished in the captivity, yet I will return to them in my wonted providences, and multiply them according to my promise to Abraham, so as they shall be for number many.

Either in a religious sense, or in a civil sense, if it be taken in the former▪ it signifieth their mirth at their Religious Festivals, of which we read much in Scripture, Psal. 42.4. and 118.15. &c. if in the latter, it signifieth their happy and joyful state after their restauration.

And as to their quality it shall be honourable, though during those 70 years they shall be a people of mean, and no reputation, yet after that time they shall recover their ancient reputation, and again be a people great for honour and glory.

Marginal references: Isa. 35.10. and 51.11.

20 Their children also shall be as aforetime , and their congregation shall be established before me , and I will punish all that oppress them .

Their posterity also shall be as happy, and in as much repute, as they were before this carrying into Babylon.

Their Church, or the body of the people of the Iews, shall from Generation to Generation be established.

And though in those times there will be some that will oppress them, yet they shall not escape my vengeance that do it, for I will protect and defend them.

21 And their nobles shall be of themselves, and their governour shall proceed from the midst of them , and I will cause him to draw near, and he shall approach unto me : for who is this that engaged his heart to approach unto me? saith the LORD .

This promise was made good in Zorobabel, and other Governours of the Iews after their return out of captivity, till they came to be subdued by the Romans. Some restrain this unto Christ, and make it a prophesie of Christ, being born of the Jewish Nation, it is he they say that was meant by David, verse 9. and it is not improbable that the sense of the Text may reach unto Christ, but it seems literally to be understood of Zorobabel, and to be opposed to strangers ruling over them, which was no small piece of their calamity, while they were in captivity.

That is he shall serve me, and I will favour him, or this people shall serve me, and I will favour them, and not be as one at distance, or far off from them. Some understand this of the civil Governour that should be after the Captivity, some understand it of the people, some understand it of Christ; those that understand it of the Governour, make it to signifie the special favour that Governour should be in with God, and his Religion. Those that understand it of the people, make it to signifie the Religion of the people, and the favour they should be in with God. Those who understand it of Christ, interpret it of his favour with God, by whom also the Saints have their access.

Interpreters are yet more divided about this phrase; some apply it to Christ, either as an admiration of his excellency, or as denoting that none but he could draw near to God in that manner as he did, nor had any such a delight in the sons of men as he; so as for him to be a Mediator betwixt offenders, and an offended God: None but he durst look in the face of an Angry God. Others understand it of Gods people intimating that in the day when they should return out of Captivity there would be but few, that with any serious purpose of heart would apply themselves unto God, or signifying the impotency that is in man heartily to draw nigh to God, till (as it is before said) God causeth him so to do; and some think the words have a reference to the Covenant mentioned in the next verse.

22 And ye shall be my people, and I will be your God .

God in these words declares, that in that day he would renew his Covenant with Israel, (at least the true Israelites) and they should be his People to serve, and to obey him, and he would be their God, to protect and bless them, with all temporal, and all spiritual Blessings.

Marginal references: chap. 24.7. & 31.1, 33. & 32.38.

23 Behold the whirlwind of the LORD goeth forth with fury , a continuing whirlwind , it shall fall with pain upon the head of the wicked .

The Vengeance of God compared to a whirlwind, for the suddenness of it, and because it should incompass them to their ruine, a terrible whirlwind.

Or, a continuing whirling, not a sudden blast of Wind, that shall presently go over, but a vengeance that shall abide.

The miserable effects of which in destroying shall be either upon the Heathen, or upon the wicked Iews that shall continue in their disobedience and stubbornness.

Marginal references: chap. 23.19, 20. & 25.32.; Heb. cutting.; Or, remain.

24 The fierce anger of the LORD shall not return, until he have done it, and until he have performed the intents of his heart : in the later dayes ye shall consider it .

He expoundeth in these words the continuing Whirlwind' spoken of, ver. 23. and withal lets them know, that what the false Prophets said of a speedy return out of Babylon of those already there, or of the not going of those which as yet were in Iudea was all but falshood, for the Lord was angry, and was resolved to fulfil the purpose of his heart in punishing them.

And though at present they would not consider nor believe it, yet afterward, when they should see things come to pass according as he had said, then they should consider what he had told them.

B. The Announcement of Deliverance for All Israel - Jeremiah 30-33

In view of the impending fall of the kingdom of Judah, Jeremiah seeks to present the godly with a strong anchor of hope in the realization of God’s gracious promises, which were to be fulfilled after the appointed season of punishment had passed. For this purpose, after predicting the ills of exile times, the prophet gives a comprehensive statement concerning the deliverance which the Lord will vouchsafe to His people in the future, and gathers together the repeated briefer promises regarding the restoration and glorious condition of Israel and Judah, so as to give a full description of the deliverance intended for all the covenant people under the sceptre of the future David. This detailed announcement of the deliverance consists of a pretty long prophetic address (which Hengstenberg very properly designates "the triumphal hymn of Israel’s salvation," Jer 30 and 31), and two pieces confirmatory of this address, viz.: (1) one recording a symbolical act performed by the prophet at God’s command - the sale of a piece of hereditary property in land during the last siege of Jerusalem, shortly before the breaking up of the kingdom, which commenced with the taking of the city - together with a message from God explaining this act, Jer 32; ; and (2) another passage giving, in prophetic language, a renewed promise that Jerusalem and Judah would be restored with the blissful arrangements connected with the Davidic monarchy and the Levitical priesthood, Jer 33. According to the headings given in Jer 32:1 and Jer 33:1, these two latter pieces belong to the tenth year of Zedekiah’s reign; the address contained in Jer 30 and 31, on the other hand, belongs to a somewhat earlier period, and was not uttered publicly before the people, but simply composed in writing, and meant to be preserved for future use. As regards the exact time of its composition, the views of modern expositors are very dissimilar. While Hengstenberg, with many others, places it in the same period with the allied chapters 32 and 33, viz., in the time when Jerusalem was being besieged, immediately before the capture and destruction of the city, Nägelsbach reckons this address among the oldest portions of the whole book, and assigns its composition to the times of King Josiah, to which Jer 3:11-25 belongs. But the arguments adduced in support of this view are quite insufficient to establish it. It does not by any means follow from the substantial agreement of the address with that in Jer 3, so far as it exists, that they were both composed at the same time; and if (as Nägelsbach thinks) the fact that there is no mention made of the Chaldeans were taken as a criterion of composition before the fourth year of Jehoiakim, then, too, would the address in Jer 33 be put down as having been composed before that year, but in glaring contradiction to the inscription given Jer 33:1. And as little reason is there for inferring, with Hengstenberg, from Jer 30:5-7, that the final catastrophe of Jeremiah’s time is represented as still imminent; for these verses do not refer at all to the destruction of Jerusalem by the Chaldeans. That learned writer is, however, quite correct in his remark, that the prophet takes his stand-point within the period of the catastrophe, as if it had already begun, but that this time is an ideal present, so that we must not allow ourselves to be deceived as to the time of composition by the circumstance that, generally, Judah no less than Israel appears to be already in a state of exile, far from the land of the Lord. The time of composition cannot be made out with perfect certainty. Yet there is nothing against the assumption that it is the tenth year of Zedekiah.

Israel’s Deliverance and Glorious Condition in the Future - Jeremiah 30-31

A great day of judgment, before which all the world trembles, will bring to Israel deliverance from the yoke imposed on them. The Lord will bring them out of the land of their captivity (Jer 30:4-11). He will bind up and heal the wounds which He inflicted on them because of their sins; will render to those who oppressed and chastised them according to their deeds (Jer 30:12-17); will again build up His kingdom, and render His people glorious, both in temporal and spiritual respects (Jer 30:18-22). The wrath of the Lord will be poured forth upon all evil-doers like a tempest, till He has performed the thoughts of His heart at the end of the days (Jer 30:23, Jer 30:24). At that time the Lord will become the God of all the families of Israel, and show them favour as His own people (Jer 31:1-6); He will also gather the remnant of Israel out of the land of the north, lead them back into their inheritance, and make them glad and prosperous through His blessing (Jer 31:7-14); the sorrow of Ephraim will He change to joy, and He will perform a new thing in the land (Jer 31:15-22). In like manner will He restore Judah, and make want to cease (Jer 31:23-26). Israel and Judah shall be raised to new life (Jer 31:27-30), and a new covenant will be made with them, for the Lord will write His law in their heart and forgive their sins (Jer 31:31-34). Israel shall for ever remain the people of God, and Jerusalem be built anew to the honour of the Lord, and, as a holy city, shall no more be laid waste for ever (Jer 31:35-40).

This address forms a united whole which divides into two halves. In Jer 30:4-22 it is the deliverance of Israel in general that is set forth; while in the passage from Jer 30:23 on to the end of Jer 31 it is deliverance, more especially in reference to Israel and Judah, that is portrayed. As there is no doubt about its unity, so neither is there any well-founded doubt regarding its genuineness and integrity. Hence the assertion of Hitzig, that, as a whole, it exhibits such a want of connection, such constant alternation of view-point, so many repetitions, and such irregularity in the structure of the verses, that there seems good ground for suspecting interpolation - such an assertion only shows the inability of the expositor to put himself into the course of thought in the prophetic word, to grasp its contents properly, and to give a fair and unprejudiced estimate of the whole. Hitzig would reject Jer 31:38-40, and Nägelsbach Jer 30:20-24, as later additions, but in neither case is this admissible; and Kueper (Jeremias, p. 170ff.) and Graf, in his Commentary, have already so well shown with what little reason Movers and Hitzig have supposed they had discovered so many "interpolations," that, in our exposition, we merely intend to take up in detail some of the chief passages.

Jer 30:1-3 Introduction, and Statement of the Subject - Jer 30:1. "The word which came to Jeremiah from Jahveh, saying: Jer 30:2 . Thus hath Jahveh the God of Israel said: Write thee all the words that I have spoken unto thee in a book; Jer 30:3 . For, behold, days come, saith Jahveh, when I shall turn the captivity of my people Israel and Judah, saith Jahve, and I shall bring them back to the land which I gave to their fathers, and they shall possess it."

Jer 30:1 contains the heading not merely of Jer 30:2 and Jer 30:3, as Hitzig erroneously maintains, but of the whole prophecy, in Jer 30 and 31. Jer 30:2 and Jer 30:3 form the introduction. Jeremiah is to write the following word of God in a book, because it refers to times still future, - regards the deliverance of Israel and Judah from exile, which will not take place till afterwards. In assigning the reason for the command to write down the word of God that had been received, there is at the same time given the subject of the prophecy which follows. From this it is further evident that the expression "all the words which I have spoken to thee" cannot, like Jer 36:2, be referred, with J. D. Michaelis, to the whole of the prophecies which Jeremiah had up till that time received; it merely refers to the following prophecy of deliverance. The perfect דּבּרתּי is thus not a preterite, but only expresses that the address of God to the prophet precedes the writing down of the words he received. As to the expression שׁוּב שׁבוּת, see on Jer 29:14.

Jer 30:4-11 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 כּי 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. קול חרדה, "A voice (sound) of trembling (or terror) we hear," viz., the people, of whom the prophet is one. פּחד does not depend on שׁמענוּ, but forms with ואין שׁלום 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 עלּו is referred by several expositors (Hitzig, Nägelsbach) 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 צוּארך (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 מוסרותיך, which is parallel with עלּו, 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 30:12-17 Because Israel has been severely chastised for his sins, the Lord will now punish his enemies, and heal Israel. - Jer 30:12. "For thus saith Jahveh: It is ill with thy bruise, thy wound is painful. Jer 30:13. There is none to judge thy cause; for a sore, healing-plaster there is none for thee. Jer 30:14. All thy lovers have forgotten thee, thee they seek not; for I have wounded thee with the wound of an enemy, the chastisement of a cruel one, because of the multitude of thine iniquity, [because] thy sins were numerous. Jer 30:15. Why criest thou over thy bruise  - [because] thy wound is bad? Because of the multitude of thine iniquity, [because] thy sins were numerous, have I done these things to thee. Jer 30:16. Therefore all those who devour thee shall be devoured; and all thine oppressors, they shall all go into captivity; and they who spoiled thee shall become a spoil, and those that plundered thee I will give up for plunder. Jer 30:17. For I will put a plaster on thee, and will heal thee of thy wounds, saith Jahveh; for they call thee an outcast, [and say], Zion is she [whom] none seeketh after."

This strophe is only a fuller expression of the idea set forth in Jer 30:11, that the Lord certainly chastises Israel, but will not make an end of him. The chastisement has commenced. From the wounds and blows which Israel has received, he lies motionless and helpless, getting neither sympathy nor aid from his lovers. The feminine suffix and the mention of lovers show that the address turns to the daughter of Zion. On the expression אנוּשׁ , "it is ill with thy bruise," cf. Jer 15:18. נחלה מכּה, "bad, incurable is the stroke which thou hast received," as in Jer 10:19; Jer 14:17. דּוּן דּין, "to execute justice;" cf. Jer 5:28; Jer 22:16. Hitzig well explains the meaning: "thy claims against thy heathen oppressors." למזור, although connected by the accents with what precedes, does not agree well with דּן דּינך; for מזור has not the meaning which has been attributed to it, of a "bandage," but, as derived from the verb זוּר, "to press a wound," signifies the wound that has been pressed together; see on Hos 5:13. Neither does the figure of the wound agree with the expression, "there is none to judge thy cause," so that we might, with Umbreit, render the passage, "No one gives thee thy due, in pressing thy wounds;" while, as Graf says, " רפאות dissociated from למזור forms a useless synonym with תּעלה," and in Jer 46:11, where the thought is repeated, it is separated from the latter word. Accordingly, with Hitzig and Graf, we connect למזור  into one clause: "for the wound, there is no healing (or medicine)-no plaster." תּעלה is what is laid upon the wound, a plaster. "All thy lovers," i.e., the nations which were once allied with thee (cf. Jer 22:20, Jer 22:22), do not trouble themselves about thee, because I have smitten thee so heavily on account of the multitude of thy transgressions; cf. Jer 5:6; Jer 13:22. עצמוּ still depends on the preposition על, which continues its force, but as a conjunction. The idea that the Israelites have richly deserved their sufferings is still more plainly presented in Jer 30:15 : "Why criest thou, because thou hast brought this suffering on thee through thy sins?" אנוּשׁ also depends on על, which continues to exert its power in the sentence as a conjunction.

Jer 30:18-22 Further explanation of the deliverance promised to Zion. - Jer 30:18. "Thus saith Jahveh: Behold, I will turn the captivity of the tents of Jacob, and will take pity on his dwellings; and the city shall be built again upon its own hill, and the palace shall be inhabited after its own fashion. Jer 30:19. And there shall come forth from them praise and the voice of those who laugh; and I will multiply them, so that they shall not be few, and I will honour them, so that they shall not be mean. Jer 30:20. And his sons shall be as in former times, and his congregation shall be established before me, and I will punish all that oppress him. Jer 30:21. And his leader shall spring from himself, and his ruler shall proceed from his midst; and I will bring him near, so that he shall approach to me; for who is he that became surety for his life in drawing near to me? saith Jahveh. Jer 30:22. And ye shall become my people, and I will be your God."

The dwellings of Israel that have been laid waste, and the cities that have been destroyed, shall be restored and inhabited as formerly, so that songs of praise and tones of joy shall resound from them (Jer 30:18.). "The captivity of the tents of Jacob" means the miserable condition of the dwellings of Jacob, i.e., of all Israel; for "to turn the captivity" has everywhere a figurative sense, and signifies the turning of adversity and misery into prosperity and comfort; see on Jer 29:14. Hitzig is quite wrong in his rendering: "I bring back the captives of the tents of Jacob, i.e., those who have been carried away out of the tents." That "tents" does not stand for those who dwell in tents, but is a poetic expression for "habitations," is perfectly clear from the parallel "his dwellings." To "take pity on the dwellings" means to "restore the dwellings that have been destroyed" (cf. Jer 9:18). The anarthrous עיר must not be restricted to the capital, but means every city that has been destroyed; here, the capital naturally claims the first consideration. "Upon its hills" is equivalent to saying on its former site, cf. Jos 11:13; it does not mean "on the mound made by its ruins," in support of which Nägelsbach erroneously adduces Deu 13:17. ארמון in like manner stands, in the most general way, for every palace. על־משׁפּטו does not mean "on the proper place," i.e., on an open, elevated spot on the hill (Hitzig), neither does it mean "on its right position" (Ewald); both of these renderings are against the usage of the words: but it signifies "according to its right" (cf. Deu 17:11), i.e., in accordance with what a palace requires, after its own fashion. ישׁב, to be inhabited, as in Jer 17:6, etc. "Out of them" refers to the cities and palaces. Thence proceeds, resounds praise or thanksgiving for the divine grace shown them (cf. Jer 33:11), and the voice, i.e., the tones or sounds, of those who laugh (cf. Jer 15:17), i.e., of the people living in the cities and palaces, rejoicing over their good fortune. "I will increase them, so that they shall not become fewer," cf. Jer 29:6; "I will bring them to honour (cf. Isa 8:22), so that they shall not be lightly esteemed." - In Jer 30:20. the singular suffixes refer to Jacob as a nation (Jer 30:18). "His sons" are the members of the nation; they become as they were previously, in former times - sicut olim sub Davide et Salmonoe, florentissimo rerum statu. "The congregation will be established before me," i.e., under my survey (תּכּון as in Ps. 102:29), i.e., they shall no more be shaken or moved from their position.

Jer 30:23-24 The wicked shall be destroyed by the fire of God’s anger. - Jer 30:23. "Behold, a whirlwind of Jahveh - wrath goeth forth - a sweeping whirlwind; it shall hurl down on the head of the wicked. Jer 30:24. The heat of Jahveh’s anger shall not return till He hath done and till He hath established the purpose of His heart; in the end of the days ye shall consider it."

These two verses have been already met with in Jer 23:19 and Jer 23:20, with a few variations. Instead of מיחולל we have here מתגּורר, and אף־יהוה is here strengthened by prefixing חרון; on the other hand, בּינה, which is added in the preceding passage to intensify התבּוננוּ, is here omitted. The first of these changes is more of a formal than a real kind; for by the substitution of מתגּורר for מיחולל, the play in the latter word on יחוּל is merely disturbed, not "destroyed," since ר and ל are kindred sounds. התגּורר has been variously rendered. The meaning of "abiding," which is founded on 1Ki 17:20, is here unsuitable. Equally inappropriate is the meaning of "crowding together," or assembling in troops, which we find in Hos 7:14. It is more correct to derive it from גּרר, either in the sense of sweeping away or that of blustering, which are meanings derived from the fundamental one of producing harsh sounds in the throat, and transferred to the rushing sound made by the storm as it carries everything along with it. The second and third changes affect the sense. For, by the addition of חרון to אף, the idea of a judgment in wrath is intensified; and by dropping בּינה, less is made of the acuteness of perception. Both of these variations correspond to differences in the context of both passages. In Jer 23, where the words are applied to the false prophets, it was important to place emphasis on the statement that these men would, by experience, come to a full knowledge of the reality of that judgment they denied; in this chapter, on the other hand, the idea of judgment in wrath must be expressly set aside. There is thus no good ground for considering these verses a later interpolation into the text, as Movers, Hitzig, and Nägelsbach think. Hitzig rejects these verses as spurious on the false ground that the judgment threatened in this chapter refers merely to the fall of the kingdom of Babylon, which Jeremiah could not have been able to know beforehand; Nägelsbach rejects them on the ground of other erroneous assumptions.First, he holds the groundless opinion that this prophecy originated in the time of Josiah, and therefore could not have borrowed verses from the address given in Jer 23, which belongs to the time of Jehoiakim; secondly, with as little ground he affirms that these verses do not correspond with the character of the chapter, and seem like a jarring discord in the midst of the announcement of deliverance it contains; finally, he asks whence could come "the wicked" mentioned, in the times described by the prophet - as if he thought that when the captivity of the people was turned, all godless ones would suddenly disappear. - The doubts as to the genuineness of Jer 30:22 are based by Nägelsbach merely on the fact that the same idea is repeated in Jer 31:1.

The only doubtful point regarding these verses is, whether they are to be connected, as Hengstenberg thinks, with what precedes, or with what follows, as Ewald supposes. In the former case, to the promise for the true Israel would be added a threat against those who only seemed to be Israel, - like the declaration in Isaiah, "There is no peace to the wicked:" this addition would thus be made, lest those for whom the promise was not intended should unwarrantably apply it to themselves. But, however well-founded the thought is, that every increasing manifestation of grace is invariably accompanied by an increased manifestation of righteousness, and though all the prophets clearly testify that the godless members of the covenant people have no share in the promised salvation, but instead are liable to judgment; yet there has not been such preparation made for the introduction of this thought as that we might be able at once to join these two verses to what precedes. The exclamation "Behold!" with which the words are introduced, rather form a sign that a new addition is to be made to the prophecy. We therefore view the threat in this verse as a resumption of the threat of judgment made in Jer 30:5., to which is attached, in Jer 31:1, the further development of the announcement of deliverance; but we refer the threat made in the verse not merely to the heathen as such, but to all "wicked ones," in such a way that it at the same time applies to the godless members of the covenant people, and signifies their exclusion from salvation. The Salvation for all the Families of Israel. - Ewald has well stated the connection of this chapter with the conclusion of the preceding, as follows: "In order that the old form of blessing, found in the books of Moses, and here given in Jer 31:22, may be fulfilled, the whirlwind of Jahveh, which must carry away all the unrighteous, will at last discharge itself, as has been already threatened, Jer 23:19; this must take place in order that there may be a fulfilment of that hope to all the tribes of Israel (both kingdoms)." Jer 31:1. announces deliverance for all the families of Israel, but afterwards it is promised to both divisions of the people separately - first, in vv. 2-22, to the ten tribes, who have been exiles the longest; and then, in a more brief statement, Jer 31:23-26, to the kingdom of Judah: to this, again, there is appended, Jer 31:27-40, a further description of the nature of the deliverance in store for the two houses of Israel.

Promises of Mercy. (b. c. 594.)

1 The word that came to Jeremiah from the Lord , saying, 2 Thus speaketh the Lord God of Israel, saying, Write thee all the words that I have spoken unto thee in a book. 3 For, lo, the days come, saith the Lord , that I will bring again the captivity of my people Israel and Judah, saith the Lord : and I will cause them to return to the land that I gave to their fathers, and they shall possess it. 4 And these are the words that the Lord spake concerning Israel and concerning Judah. 5 For thus saith the Lord ; We have heard a voice of trembling, of fear, and not of peace. 6 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? 7 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. 8 For it shall come to pass in that day, saith the Lord of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him: 9 But they shall serve the Lord their God, and David their king, whom I will raise up unto them.

Here, I. Jeremiah is directed to write what God had spoken to him, which perhaps refers to all the foregoing prophecies. He must write them and publish them, in hopes that those who had not profited by what he said upon once hearing it might take more notice of it when in reading it they had leisure for a more considerate review. Or, rather, it refers to the promises of their enlargement, which had been often mixed with his other discourses. He must collect them and put them together, and God will now add unto them many like words. He must write them for the generations to come, who should see them accomplished, and thereby have their faith in the prophecy confirmed. He must write them not in a letter, as that in the chapter before to the captives, but in a book, to be carefully preserved in the archives, or among the public rolls or registers of the state. Daniel understood by these books when the captivity was about coming to an end, Dan. ix. 2. He must write them in a book, not in loose papers: "For the days come, and are yet at a great distance, when I will bring again the captivity of Israel and Judah, great numbers of the ten tribes, with those of the two," v. 3. And this prophecy must be written, that it may be read then also, that so it may appear how exactly the accomplishment answers the prediction, which is one end of the writing of prophecies. It is intimated that they shall be beloved for their fathers' sake (Rom. xi. 28); for therefore God will bring them again to Canaan, because it was the land that he gave to their fathers, which therefore they shall possess.

II. He is directed what to write. The very words are such as the Holy Ghost teaches, v. 4. These are the words which God ordered to be written; and those promises which are written by his order are as truly his word as the ten commandments which were written with his finger. 1. He must write a description of the fright and consternation which the people were now in, and were likely to be still in upon every attack that the Chaldeans made upon them, which will much magnify both the wonder and the welcomeness of their deliverance (v. 5): We have heard a voice of trembling—the shrieks of terror echoing to the alarms of danger. The false prophets told them that they should have peace, but there is fear and not peace, so the margin reads it. No marvel that when without are fightings within are fears. The men, even the men of war, shall be quite overwhelmed with the calamities of their nation, shall sink under them, and yield to them, and shall look like women in labour, whose pains come upon them in great extremity and they know that they cannot escape them, v. 6. You never heard of a man travailing with child, and yet here you find not here and there a timorous man, but every man with his hands on his loins, in the utmost anguish and agony, as women in travail, when they see their cities burnt and their countries laid waste. But this pain is compared to that of a woman in travail, not to that of a death-bed, because it shall end in joy at last, and the pain, like that of a travailing woman, shall be forgotten. All faces shall be turned into paleness. The word signifies not only such paleness as arises from a sudden fright, but that which is the effect of a bad habit of body, the jaundice, or the green sickness. The prophet laments the calamity upon the foresight of it (v. 7): Alas! for that day is great, a day of judgment, which is called the great day, the great and terrible day of the Lord (Joel ii. 31, Jude 6), great, so that there has been none like it. The last destruction of Jerusalem is thus spoken of by our Saviour as unparalleled, Matt. xxiv. 21. It is even the time of Jacob's trouble, a sad time, when God's professing people shall be in distress above other people. The whole time of the captivity was a time of Jacob's trouble; and such times ought to be greatly lamented by all that are concerned for the welfare of Jacob and the honour of the God of Jacob. 2. He must write the assurances which God had given that a happy end should at length be put to these calamities. (1.) Jacob's troubles shall cease: He shall be saved out of them. Though the afflictions of the church may last long, they shall not last always. Salvation belongs to the Lord, and shall be wrought for his church. (2.) Jacob's troublers shall be disabled from doing him any further mischief, and shall be reckoned with for the mischief they have done him, v. 8. The Lord of hosts, who has all power in his hand, undertakes to do it: "I will break his yoke from off thy neck, which has long lain so heavy, and has so sorely galled thee. I will burst thy bonds and restore thee to liberty and ease, and thou shalt no more be at the beck and command of strangers, shalt no more serve them, nor shall they any more serve themselves of thee; they shall no more enrich themselves either by thy possessions or by thy labours." And, (3.) That which crowns and completes the mercy is that they shall be restored to the free exercise of their religion again, v. 9. They shall be delivered from serving their enemies, not that they may live at large and do what they please, but that they may serve the Lord their God and David their king, that they may come again into order, under the established government both in church and state. Therefore they were brought into trouble and made to serve their enemies because they had not served the Lord their God as they ought to have done, with joyfulness and gladness of heart, Deut. xxviii. 47. But, when the time shall come that they should be saved out of their trouble, God will prepare and qualify them for it by giving them a heart to serve him, and will make it doubly comfortable by giving them opportunity to serve him. Therefore we are delivered out of the hands of our enemies, that we may serve God, Luke i. 74, 75. And then deliverances out of temporal calamities are mercies indeed to us when by them we find ourselves engaged to and enlarged in the service of God. They shall serve their own God, and neither be inclined, as they had been of old in the day of their apostasy, nor compelled, as they had been of late in the day of their captivity, to serve other gods. They shall serve David their king, such governors as God should from time to time set over them, of the line of David (as Zerubbabel), or at least sitting on the thrones of judgment, the thrones of the house of David, as Nehemiah. But certainly this has a further meaning. The Chaldee paraphrase reads it, They shall obey (or hearken to) the Messiah (or Christ), the Son of David, their king. To him the Jewish interpreters apply it. That dispensation which commenced at their return out of captivity brought them to the Messiah. He is called David their King because he was the Son of David (Matt. xxii. 42) and he answered to the name, Matt. xx. 31, 32. David was an illustrious type of him both in his humiliation and in his exaltation. The covenant of royalty made with David had principal reference to him, and in him the promises of that covenant had their full accomplishment. God gave him the throne of his father David; he raised him up unto them, set him upon the holy hill of Zion. God is often in the New Testament said to have raised up Jesus, raised him up as a King, Acts iii. 26; xiii. 23, 33. Observe, [1.] Those that serve the Lord as their God must also serve David their King, must give up themselves to Jesus Christ, to be ruled by him. For all men must honour the Son as they honour the Father, and come into the service and worship of God by him as Mediator. [2.] Those that are delivered out of spiritual bondage must make it appear that they are so by giving up themselves to the service of Christ. Those to whom he gives rest must take his yoke upon them.

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, v. 14, 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, ch. v. 10, 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 (v. 14, 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."

Promises of Mercy. (b. c. 594.)

18 Thus saith the Lord ; Behold, I will bring again the captivity of Jacob's tents, and have mercy on his dwelling-places; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof. 19 And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small. 20 Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress them. 21 And their nobles shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is this that engaged his heart to approach unto me? saith the Lord . 22 And ye shall be my people, and I will be your God. 23 Behold, the whirlwind of the Lord goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked. 24 The fierce anger of the Lord shall not return, until he have done it, and until he have performed the intents of his heart: in the latter days ye shall consider it.

We have here further intimations of the favour God had in reserve for them after the days of their calamity were over. It is promised,

I. That the city and temple should be rebuilt, v. 18. Jacob's tents, and his dwelling places, felt the effects of the captivity, for they lay in ruins when the inhabitants were carried away captives; but, when they have returned, the habitations shall be repaired, and raised up out of their ruins, and therein God will have mercy upon their dwelling places, that had been monuments of his justice. Then the city of Jerusalem shall be built upon her own heap, her own hill, though now it be no better than a ruinous heap. The situation was unexceptionable, and therefore it shall be rebuilt upon the same spot of ground. He that can make of a city a heap (Isa. xxv. 2) can when he pleases make of a heap a city again. The palace (the temple, God's palace) shall remain after the manner thereof; it shall be built after the old model; and the service of God shall be constantly kept up there and attended as formerly.

II. That the sacred feasts should again be solemnized (v. 19): Out of the city, and the temple, and all the dwelling-places of Jacob, shall proceed thanksgiving and the voice of those that make merry. They shall go with expressions of joy to the temple service, and with the like shall return from it. Observe, The voice of thanksgiving is the same with the voice of those that make merry; for whatever is the matter of our joy should be the matter of our praise. Is any merry? Let him sing psalms. What makes us cheerful should make us thankful. Serve the Lord with gladness.

III. That the people should be multiplied, and increased, and made considerable: They shall not be few, they shall not be small, but shall become numerous and illustrious, and make a figure among the nations; for I will multiply them and I will glorify them. It is for the honour of the church to have many added to it that shall be saved. This would make them be of some weight among their neighbours. Let a people be ever so much diminished and despised, God can multiply and glorify them. They shall be restored to their former honour: Their children shall be as aforetime, playing in the streets (Zech. viii. 5); they shall inherit their parents' estates and honours as formerly; and their congregation shall, both in civil and sacred things, be established before me. There shall be a constant succession of faithful magistrates in the congregation of the elders, to establish that, and of faithful worshippers in the congregation of the saints. As one generation passes away another shall be raised up, and so the congregation shall be established before God.

IV. That they shall be blessed with a good government (v. 21): Their nobles and judges shall be of themselves, of their own nation, and they shall no longer be ruled by strangers and enemies; their governor shall proceed from the midst of them, shall be one that has been a sharer with them in the afflictions of their captive state; and this has reference to Christ our governor, David our King (v. 9); he is of ourselves, in all things made like unto his brethren. And I will cause him to draw near; this may be understood either, 1. Of the people, Jacob and Israel: "I will cause them to draw near to me in the temple service, as formerly, to come in to covenant with me, as my people (v. 22), to approach to me in communion; for who hath engaged his heart, made a covenant with it, and brought it into bonds, to approach unto me?" How few are there that do so! None can do it but by the special grace of God causing them to draw near. Note, Whenever we approach to God in any holy ordinance we must engage our hearts to do it; the heart must be prepared for the duty, employed in it, and kept closely to it. The heart is the main thing that God looks at and requires; but it is deceitful, and will start aside of a great deal of care and pains be not taken to engage it, to bind this sacrifice with cords. Or, 2. It may be understood of the governor; for it is a single person that is spoken of: Their governor shall be duly called to his office, shall draw near to God to consult him upon all occasions. God will cause him to approach to him, for, otherwise, who would engage to take care of so weak a people, and let this ruin come under their hand? But when God has work to do, though attended with many discouragements, he will raise up instruments to do it. But it looks further, to Christ, to him as Mediator. Note, (1.) The proper work and office of Christ, as Mediator, is to draw near and approach unto God, not for himself only, but for us, and in our name and stead, as the high priest of our profession. The priests are said to draw nigh to God, Lev. x. 3; xxi. 17. Moses drew near, Exod. xx. 21. (2.) God the Father did cause Jesus Christ thus to draw near and approach to him as Mediator. He commanded and appointed him to do it; he sanctified and sealed him, anointed him for this purpose, accepted him, and declared himself well pleased in him. (3.) Jesus Christ, being caused by the Father to approach unto him as Mediator, did engage his heart to do it, that is, he bound and obliged himself to it, undertook for his heart (so some read it), for his soul, that, in the fullness of time, it should be made an offering for sin. His own voluntary undertaking, in compliance with his Father's will and in compassion to fallen man, engaged him, and then his own honour kept him to it. It also intimates that he was hearty and resolute, free and cheerful, in it, and made nothing of the difficulties that lay in his way, Isa. lxiii. 3-5. (4.) Jesus Christ was, in all this, truly wonderful. We may well ask, with admiration, Who is this that thus engages his heart to such an undertaking?

V. That they shall be taken again into covenant with God, according to the covenant made with their fathers (v. 22): You shall be my people; and it is God's good work in us that makes us to him a people, a people for his name, Acts xv. 14. I will be your God. It is his good-will to us that is the summary of that part of the covenant.

VI. That their enemies shall be reckoned with and brought down (v. 20): I will punish all those that oppress them, so that it shall appear to all a dangerous thing to touch God's anointed, Ps. cv. 15. The last two verses come under this head: The whirlwind of the Lord shall fall with pain upon the head of the wicked. These two verses we had before (ch. xxiii. 19, 20); there they were a denunciation of God's wrath against the wicked hypocrites in Israel; here against the wicked oppressors of Israel. The expressions, exactly agreeing, speak the same with that (Isa. li. 22, 23), I will take the cup of trembling out of thy hand and put it into the hand of those that afflict thee. The wrath of God against the wicked is here represented to be. 1. Very terrible, like a whirlwind, surprising and irresistible. 2. Very grievous. It shall fall with pain upon their heads; they shall be as much hurt as frightened. 3. It shall pursue them. Whirlwinds are usually short, but this shall be a continuing whirlwind. 4. It shall accomplish that for which it is sent: The anger of the Lord shall not return till he have done it. The purposes of his wrath, as well as the purposes of his love, will all be fulfilled; he will perform the intents of his heart. 5. Those that will not lay this to heart now will then be unable to put off the thoughts of it: In the latter days you shall consider it, when it will be too late to prevent it.

CHAP. XXX.

Ver. 1. THe Word that came to Jeremiah from the Lord] This Chapter and the next are Jeremyes th[illegible: 1 letter] teenth Sermon, as ſome reckon them, and it is wholly Conſolatory. The Authour of it he ſheweth to be the God of all Conſolation: and this the Prophet inculcateth ſix ſeveral times, in the five firſt verſes, pro majori efficaciae, that it may take the better.

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.

Ver. 3. I will bring again the captivity of Iſrael and Judah] This promiſe Oecolampadins thinketh was written in the book in greater letters then the reſt: it was fulfilled according to the letter in carnal Iſrael ſent back by Cyrus (upon Daniels prayer, who underſtood by that book here mentioned, that the time of deliverance,Convertam converſionem. Vulg. yea the ſet time was come, Dan. 9 2) but more fully in thoſe Jews inwardly, Rom. 2.29. thoſe Iſraelites indeed, who are ſet at liberty by Chriſt, Joh. 8. and ſhall be much more at the laſt day.

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

That the Lord ſpake] See on ver. 1.

Ver. 5. We have heard a voyce of trembling] We were at firſt in a pittiful plight, ſc. when the City was taken and the Temple burnt (and this is elegantly here ſet forth, and in the two next verſes) but better times are at hand: Flebile principium melior fortuna ſequetur.

Ver. 6. Ask ye now and ſee, &c.] Was it ever heard of in this world, that a male did bear? The Poets indeed fable, that Minerva was born of Jupiters brain: — Pictoribus atque poetis Quidlibet audendi fas eſt.

Wherefore do I ſee every man] Heb. Every ſtrong or mighty man.

With their hands on their loynes] And not on their weapons.

And all faces turned into paleneſſe] Through extream fear, the blood running to the heart, and the heart faln into the heeles. The Septuagins for paleneſſe have the yellew jaundiſe: the Vulgar gold-yellowneſſe: Piſcator Morbus regius: the Hebrew properly implyeth the colour of blaſted corn, Deut. 28.22. It importeth that the moſt ſtout-hearted warriours ſhould be enervati & exangues, more parturientium, bloodleſſe and ſpiritleſſe, as travelling women.

Ver. 7. Alaſſe, for that day is great] i. e. Troubleſome and terrible, ſomewhat like the laſt day, the day of judgement, which is therefore alſo called the Great day, becauſe therein the great God will do great things, &c.

It is even the time of Jacobs trouble] Such as never befell him before. Thoſe very dayes ſhall be Affliction: ſo Mark expreſſeth the laſt deſolation, chap. 13.19. not Afflicted only, but Affliction it ſelf. But though it be the time of Jacobs troubles, let it be alſo the time of his trust, for there will be ſhortly a day of his Triumph.

But he ſhall be ſaved out of it] Not from it, but yet out of it: the Lord knoweth how to deliver his, 2 Pet. 2.9. and though Senſe ſay it will not be; Reaſon, it cannot be; yet Faith gets above, and ſayes it ſhall be: I deſcry land.

Ver. 8. I will break his yoak from off thy neck] The forementioned miſery did but make way for this mercy, that it might be the more magnified. Let the Saints but ſee from what, to what, and by what Jeſus Chriſt hath delivered them; and they cannot but be thankful.

Ver. 9. But they ſhall ſerve their Lord their God] Without fear in holineſſe and righteouſneſſe before him all the dayes of their lives, Luk. 1.74, 75. See Joh. 8. Rom. 8.

And David their King] i. e. Zorobabel of Davids line, Hag. 2.23. but eſpecially Chriſt the King of Saints, as the Jew-Doctours alſo expound it.

Whom I will raiſe up to them] To be Meſſiah the Prince, Dan. 9.25. Chriſt the Lord, Act. 5 31.

Ver. 10. Therefore fear thou not O my ſervant Jacob] This is Iſay-like: and indeed the Prophet here ſetteth himſelf verbis conſolantiſſimis, as one ſaith, with moſt cordial comforts, to chear the hearts of Gods poor afflicted.

Ver. 11. For I am with thee] To preſerve thee, and to provide for thee, to ſupport thee, and to ſupply thee.

Though I make a full end of all Nations] See Iſa. 27.7, 8. with the Notes. See alſo on chap. 5.10, 18.

But I will correct thee in meaſure] Heb. According to judgement, not ſummo jure & rigidâ juſtitiâ: not as I might; but in mercy, and with moderation.

Aliqui reddunt Mundando non mundabo te, id eſt non excoquam te exacte ad purum putum. And will not leave thee altogether unpuniſhed] Heb. Et innocentando non innocentabo te; in very faithfulneſſe I will afflict thee, that I may be true to thy ſoul, and not cruel to thy body.

Ver. 12. Thy bruiſe is incurable] i. e. Inevitable, by Gods irrevocable decree. Or, it is incureable in it ſelf; but not to me, who am an Almighty Phyſician or Chirurgion. See Ezek. 37.11. they ſeemed free among the dead, free of that company.

Ver. 13. There is none to plead thy cauſe] Thou art friendleſſe.

That thou mayſt be bound up] Thou art helpleſſe.

Ver. 14. All thy lovers have forgotten thee] Thy ſweet-hearts, thine Idols, thy carnal friends, thy Prieſts, Prophets, riches, pleaſures, all theſe have given thee the bag as we ſay; they ſtand aloof from thy help.

They ſeek thee not] Sink thou mayſt, or ſwim, for them: thou art no part of their care.

For I have wounded thee with the wound of an enemy] As if I cared not where I hit thee, or how much I hurt thee.

Crudelem medicum intemperans aeger facit. With the chaſtiſement of a cruel one] So it may ſeem, and ſo Job thought, chap. 30.21. but that was his errour. See here what a paſſe a Saint may be at; and how deeply he may ſuffer, when his ſins are increaſed. God, out of love diſpleaſed, may lay upon him and not ſpare, leave bloody wailes on his back, &c.

For the multitude of thine iniquities] Becauſe thy ſins are many and mighty, or hony: See Am. 5.12. with the Note.

Ver. 15. Why cryest thou for thine affliction?] And not rather for thy ſins? cry not perii but peccavi: not I am undone, but I have done very fooliſhly. See Lam. 3.39, 40.

Ver. 16. Therefore all they that devoured thee, ſhall be devoured] Or, nevertheleſſe, or yet all they that devoured thee, &c. q. d. That thou mayſt experience, that in love I corrected thee, and for thy good, though to thy ſo great grief: I will have my penny worths on thine enemyes, meaſuring to them as they have done to thee.

Ver. 17. For I will reſtore health] It goes beſt with the Church when worſt with her enemies. It ſhall do ſo much more when all Chriſts foes ſhall be made his footſtool.

Becauſe they called thee an outcaſt] Concluding ſo from thine afflictions:Quam chara dus eſſet, docuit, quod eſt victa, quod elocata, quod ſervata. Cic. p[illegible: 1 letter]o Flacco. The Jewiſh Nation, ſaith Tully, ſhew how well God regards them, that have been ſo oft ſubdued by the Chaldees, Greeks, Romans, &c. This was but a ſlender argument; only God is moved by the enemies inſolencies and inſultations, to look in mercy the rather upon his poor deſpiſed and deſpited people.

Saying, This is Zion, whom no man ſeeketh after] Illuſio ex alluſione, this was a jear by playing upon her name: as if Zion ſignified a dry or waſte place, Per ludibrium & blaſphemam contumeliam. and therefore not much to be deſired. Strabo indeed ſaith as much of Judaea. And Mount Zion at this day, nihil habet eximium, nihil expetendum, hath no great deſireableneſſe in it. But certainly Judea was once a land flowing with milk and honey: and Mount Zion was in no ſmall requeſt. Howſoever none ought by their bitter taunts to add affliction to the afflicted, but rather to weep with thoſe that weep: be pittiful, be courteous, 1 Pet. 3.8.

Ver. 18. The captivity of Jacobs tents] i. e. The poor captives that now live at Babylon, as ſtrangers in tents or huts.

And the City ſhall be builded upon her own heap] Or hill, ſc. in Mount Moriah: Jeruſalem ſhall be inhabited in Jeruſalem, Zech. 12. All this was proluſio perfectae liberationis in Chriſto, ſaith Junius, a type and pledge of perfect deliverance by Chriſt.

Ver. 19. And out of them ſhall proceed thanksgiving] Mox ubi fides, inde prodit & la[illegible: 1 letter] & confeſſio. Faith is a fruitful grace: the very womb wherein all the reſt are conceived.

Ver. 20. Their children alſo ſhall be as aforetime] How eaſily can the Lord turn again the captivity of his people, ſet them ſtatu quo prius? Zach. 10.6. They ſhall be as if I had not caſt them off. See the Note there.

Ver. 21. And their Nobles ſhall be of themſelves] Forreiners ſhall no more domineer over them, but they ſhall have Governours of their own Nation, who ſhall be more tender of them, and careful of their good. Some apply all this (and well they may) to Jeſus Chriſt who is here called Magnificus, & Dominator, Chriſtus Fortis ille & G[illegible: 1 letter]gat eſt; Oecol. his Magnificent or honourable One, and his Ruler: who alſo is one of them, and proceedeth from amongſt them. See Deut. 18.18.

And I will cauſe him to draw near, and he ſhall approach unto me] Either as God, coequal and coeſſential with me; or as Mediatour: and ſo he ſhall approach unto me by the hypoſtatical union, (in reſpect of which he came the neareſt unto God of any that ever was or could) and by the execution of his Prieſtly office, wherein he intercedeth for my people and reconcileth them unto me.

For who is this that engaged his heart] Who but my Son Chriſt durſt do it, or was fit to do it? he is a ſuper-excellent perſon, as is imported by this Mi-hu-ze, Who this he?

Ver. 22. And ye ſhall be my people, and I will be your God] ſc. Through Chriſt, and by his mediation. As for thoſe that are not in Covenant with God by Chriſt; as the devil will one day ſweep them, ſo mean while

Ver. 23. Behold the whirlwind of the Lord goeth forth with fury] Senſim ſeſe conglomerans ac demittens in eorum capita, the vengeance of God followeth them cloſe at heeles, till at length they be wherried away by that terrible tempeſt at death, Job 27.20.

Ver. 24. The fierce anger of the Lord] See chap. 23.20.

In the latter dayes ye ſhall conſider it] In the dayes of the Meſſias, but eſpecially at the end of the world; when all theſe things ſhall have their full accompliſhment.