Jeremiah 30

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 does, that is bottomed on Scripture, though opened, and made more plain and intelligible by words formed in our own minds..

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 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..

For lo, the days come, says the LORD, that I will bring again the captivity of my people Israel and Judah 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., says the LORD, and I will cause them to return to the land that I gave to their fathers, and they shall possess it 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, the promise should be justified. Besides that the Phrase in the beginning of this verse. For lo, the days 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..

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

For thus says 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 deans invaded I dah, this last seemeth most probable, and that God by this intended only 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..

Ask ye now, and see whether a man does travail with child? wherefore do I see every man with his hands on his loins,, as a woman in travail 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 faces are turned into paleness And all mens faces look as if they had the yellow- ndise; or are of the colour of blasted Corn as the word signifieth, Deut. 28.22..

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

For it shall come to pass in that day Not in that great day before mentioned, but in the day when God should deliver the seed of Iacob out of trouble., says the LORD of hosts, that I will break his yoke from off thy neck 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 will burst thy bonds And he would break the bonds in which they should be kept.; and strangers shall no more serve themselves of him And forreign Nations should no more serve themselves upon the Iews..

But they shall serve the LORD their God, and David their king 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., 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..

¶ Therefore fear thou not, O my servant Jacob 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., says the LORD, neither be dismayed, O Israel; for lo, I will save thee from afar, and thy seed from the land of their captivity 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., and Jacob shall return, and shall be in rest and quiet, and none shall make him afraid 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..

For I am with thee says the LORD; to save thee 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.: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee 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.: but I will correct thee in measure He corrects them in measure; the Hebrew word signifieth in judgment; that is, not in Equity only, 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., and will not leave thee altogether unpunished 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..

For thus says 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..

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, 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 says, 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 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..

All thy lovers have forgotten thee 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 seek thee not, for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one 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., for the multitude of thine iniquity, because thy sins were increased 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..

Why criest thou for thine affliction? thy sorrow is incurable Why complainest thou of my dealings with thee? or as chap. 15.18. The cause of thy sorrow is incurable, or as other, why complainest thou that thy sorrow is incurable., for the multitude of thine iniquity: because thy sins were increased, I have done these things unto thee 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 has no just reason to complain, Lam. 3.39..

Therefore The particle is thought here to be ill Translated therefore, for manifestly it is not a causal or illative, and those who interpret it therefore, 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. 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 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..

For I will restore health 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. unto thee, and I will heal thee of thy wounds, says the LORD, because they called thee an Outcast, saying, This is Zion, whom no man seeketh after 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 does 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..

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

And out of them shall proceed thanksgiving Thanksgiving to God, as chap. 17.26. either thankofferings, Lev. 7.12, 13. or vocal Thanksgivings., and the voice of them that make merry 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 I will multiply them, and they shall not be few 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.; I will also glorifie them 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 they shall not be small 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..

Their children also shall be as aforetime Their posterity also shall be as happy, and in as much repute, as they were before this carrying into Babylon., and their congregation shall be established before me Their Church, or the body of the people of the Iews, shall from Generation to Generation be established., and I will punish all that oppress them 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..

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

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..

Behold the whirlwind of the LORD goeth forth with fury 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., a continuing whirlwind Or, a continuing whirling, not a sudden blast of Wind, that shall presently go over, but a vengeance that shall abide., it shall fall with pain upon the head of the wicked 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..

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