7 Ha! for that day is so great that there is no day like it: it is the time of Jacob's trouble: but he will get salvation from it.
The great day of the Lord is near, it is near and coming very quickly; the bitter day of the Lord is near, coming on more quickly than a man of war. That day is a day of wrath, a day of trouble and sorrow, a day of wasting and destruction, a day of dark night and deep shade, a day of cloud and thick dark. A day of sounding the horn and the war-cry against the walled towns and the high towers. And I will send trouble on men so that they will go about like the blind, because they have done evil against the Lord: and their blood will be drained out like dust, and their strength like waste. Even their silver and their gold will not be able to keep them safe in the day of the Lord's wrath; but all the land will be burned up in the fire of his bitter wrath: for he will put an end, even suddenly, to all who are living in the land.
Because in those days there will be great sorrow, such as there has not been from the start of the world till now, or ever will be. And if those days had not been made short there would have been no salvation for any, but because of the saints those days will be made short.
See, a day of the Lord is coming when they will make division of your goods taken by force before your eyes. For I will get all the nations together to make war against Jerusalem; and the town will be overcome, and the goods taken from the houses, and the women taken by force: and half the town will go away as prisoners, and the rest of the people will not be cut off from the town.
Sorrow to you who are looking for the day of the Lord! what is the day of the Lord to you? it is dark and not light. As if a man, running away from a lion, came face to face with a bear; or went into the house and put his hand on the wall and got a bite from a snake. Will not the day of the Lord be dark and not light? even very dark, with no light shining in it?
Ephraim's food is the wind, and he goes after the east wind: deceit and destruction are increasing day by day; they make an agreement with Assyria, and take oil into Egypt. The Lord has a cause against Judah, and will give punishment to Jacob for his ways; he will give him the reward of his acts. In the body of his mother he took his brother by the foot, and in his strength he was fighting with God;
An end has come, the end has come; see, it is coming on you. The crowning time has come on you, O people of the land: the time has come, the day is near; the day will not be slow in coming, it will not keep back. Now, in a little time, I will let loose my passion on you, and give full effect to my wrath against you, judging you for your ways, and sending punishment on you for all your disgusting works. My eye will not have mercy, and I will have no pity: I will send on you the punishment of your ways, and your disgusting works will be among you; and you will see that I am the Lord who gives punishment. See, the day; see, it is coming: the crowning time has gone out; the twisted way is flowering, pride has put out buds. Violent behaviour has been lifted up into a rod of evil; it will not be slow in coming, it will not keep back. The time has come, the day is near: let not him who gives a price for goods be glad, or him who gets the price have sorrow:
This is what the Lord of armies has said: The children of Israel and the children of Judah are crushed down together: all those who took them prisoner keep them in a tight grip; they will not let them go. Their saviour is strong; the Lord of armies is his name: he will certainly take up their cause, so that he may give rest to the earth and trouble to the people of Babylon.
So this is what the Lord of armies, the God of Israel, has said: See, I will send punishment on the king of Babylon and on his land, as I have given punishment to the king of Assyria. And I will make Israel come back to his resting-place, and he will get his food on Carmel and Bashan, and have his desire in full measure on the hills of Ephraim and in Gilead. In those days and in that time, says the Lord, when the evil-doing of Israel is looked for, there will be nothing; and in Judah no sins will be seen: for I will have forgiveness for those whom I will keep safe.
For the Lord will have mercy on Jacob, and will again make Israel his special people, and will put them in their land; and the man from a strange country will take his place among them and be joined to the family of Jacob. And the people will take them with them to their place: and the children of Israel will give them a heritage in the Lord's land as men-servants and women-servants, making them prisoners whose prisoners they were; and they will be rulers over their masters.
For the day of the Lord of armies is coming on all the pride of men, and on all who are high and lifted up; And on all the high trees of Lebanon, and on all the strong trees of Bashan; And on all the high mountains, and on all the hills which are lifted up; And on every high tower, and on every strong wall; And on all the ships of Tarshish, and on all the fair boats. And the high looks of man will be put to shame, and the pride of men will be made low: and only the Lord will be lifted up in that day. And the images will never be seen again. And men will go into cracks of the rocks, and into holes of the earth, for fear of the Lord, and before the glory of his power, when he comes out of his place, shaking the earth with his strength. In that day men will put their images of silver and of gold, which they made for worship, in the keeping of the beasts of the dark places; To take cover in the cracks of the rocks, and in the holes of the hills, for fear of the Lord, and before the glory of his power, when he comes out of his place, shaking the earth with his strength. Have no more to do with man, whose life is only a breath, for he is of no value.
Then Jacob was by himself; and a man was fighting with him till dawn. But when the man saw that he was not able to overcome Jacob, he gave him a blow in the hollow part of his leg, so that his leg was damaged. And he said to him, Let me go now, for the dawn is near. But Jacob said, I will not let you go till you have given me your blessing. Then he said, What is your name? And he said, Jacob. And he said, Your name will no longer be Jacob, but Israel: for in your fight with God and with men you have overcome. Then Jacob said, What is your name? And he said, What is my name to you? Then he gave him a blessing. And Jacob gave that place the name of Peniel, saying, I have seen God face to face, and still I am living.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Jeremiah 30
Commentary on Jeremiah 30 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 30
Jer 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 (Jer 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 (Jer 30:18; Jer 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 Jer 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 (Jer 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 (Jer 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 (Isa 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 (Jer 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" (Jer 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 (Jer 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 Isa 55:3, 4; Eze 34:23, 24; 37:24; Ho 3:5; Ro 11:25-32). He was appointed to the throne of David (Isa 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 (Ps 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—(Jer 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 (Jer 10:24; 46:28; Ps 6:1; Isa 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 (Jer 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" (Jer 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 Jer 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 Jer 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 Jer 2:3; Ex 23:22; Isa 33:1).
17. (Jer 8:22; 33:6).
Outcast—as a wife put away by her husband (Isa 62:4, contrasted with Jer 30:12).
Zion—alluding to its Hebrew meaning, "dryness"; "sought after" by none, as would be the case with an arid region (Isa 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—(Jer 33:7, 11).
tents—used to intimate that their present dwellings in Chaldea were but temporary as tents.
have mercy on dwelling-places—(Ps 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 Jer 49:2.
palace—the king's, on Mount Zion.
remain—rather, "shall be inhabited" (see on Jer 17:6, Jer 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], (Jer 17:26; 31:12, 13; 33:11; Isa 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; Heb 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; Mic 5:2; Ro 9:5), the antitypical "David" (Jer 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 (Heb 10:19-22). His priestly and kingly characters are similarly combined (Ps 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 (Heb 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 (Isa 63:1-3).
22. ye shall be my people, &c.—The covenant shall be renewed between God and His people through Messiah's mediation (Jer 30:21; 31:1, 33; 32:38; Eze 11:20; 36:28).
23, 24. (Jer 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 Jer 23:19,20), where the temporary downfall of Judea is spoken of.