Jeremiah 30


This and the following chapter must relate to a still future

restoration of the posterity of Jacob from their several

dispersions, as no deliverance hitherto afforded them comes up

to the terms of it; for, after the return from Babylon, they

were again enslaved by the Greeks and Romans, contrary to the

prediction in the eighth verse; in every papistical country

they have laboured under great civil disabilities, and in some

of them have been horribly persecuted; upon the ancient people

has this mystic Babylon very heavily laid her yoke; and in no

place in the world are they at present their own masters; so

that this prophecy remains to be fulfilled in the reign of

David, i.e., the Messiah; the type, according to the general

structure of the prophetical writings, being put for the

antitype. The prophecy opens by an easy transition from the

temporal deliverance spoken of before, and describes the mighty

revolutions that shall precede the restoration of the

descendants of Israel, 1-9,

who are encouraged to trust in the promises of God, 10, 11.

They are, however, to expect corrections; which shall have a

happy issue in future period, 12-17.

The great blessings of Messiah's reign are enumerated, 18-22;

and the wicked and impenitent declared to have no share in

them, 23, 24.


Verse 1. 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.

Verse 2. Write thee all the words that I have spoken unto thee

in a book.] The book here recommended I believe to be the

thirtieth and thirty-first chapters; for among the Hebrews any

portion of writing, in which the subject was finished, however

small, was termed sepher, a BOOK, a treatise or discourse.

Verse 3. 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


And Judah] The people carried into Babylon at two different

times; first, under Jeconiah, and, secondly, under Zedekiah, by


Verse 5. 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.

Verse 7. 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.

Verse 8. I will break his yoke] That is, the yoke of


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

Verse 9. 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,

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, 4; Eze 34:23, 24; 37:24, 25; Ho 3:5.

Verse 11. Though I make a full end of all nations] Though the

Persians destroy the nations whom they vanquish, yet they shall

not destroy thee.

Verse 12. Thy bruise is incurable] 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


Verse 13. There is none to plead thy cause] All thy friends and

allies have forsaken thee.

Verse 15. Thy sorrow is incurable] anush, desperate.

See Jer 30:12.

Verse 16. They that devour thee] The Chaldeans.

Shall be devoured] By the Medes and Persians.

All that prey upon thee will I give for a prey.] The Assyrians

were destroyed by the Babylonians; the Babylonians, by the Medes

and Persians; the Egyptians and Persians were destroyed by the

Greeks, under Alexander. All these nations are now extinct; but

the Jews, as a distinct people, still exist.

Verse 18. 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, &c. 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.

Verse 19. 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 honour 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.

Verse 20. 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."

Verse 21. 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.

Verse 22. Ye shall be my people] The old covenant shall be


Verse 23. The whirlwind of the Lord] A grievous tempest of


Shall fall with pain upon the head of the wicked.] On

Nebuchadnezzar and the Chaldeans.

Verse 24. 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?

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