Jeremiah 30:10 Komentář

The sermon which we have in this and the following chapter is of a very different complexion from all those before. The prophet does indeed, by direction from God, change his voice. Most of what he had said hitherto was by way of reproof and threatening; but these two chapters are wholly taken up with precious promises of a return out of captivity, and that typical of the glorious things reserved for the church in the days of the Messiah. The prophet is told not only to preach this, but to write it, because it is intended for the comfort of the generation to come (Jer 30:1-3). It is here promised, I. That they should hereafter have a joyful restoration. 1. Though they were now in a great deal of pain and terror (Jer 30:4-7). 2. Though their oppressors were very strong (Jer 30:8-10). 3. Though a full end was made of other nations, and they were not restored (Jer 30:11). 4. Though all means of their deliverance seemed to fail and be cut off (Jer 30:12-14). 5. Though God himself had sent them into captivity, and justly, for their sins (Jer 30:15, Jer 30:16). 6. Though all about them looked upon their case as desperate (Jer 30:17). II. That after their joyful restoration they should have a happy settlement, that their city should be rebuilt (Jer 30:18), their numbers increased (Jer 30:19, Jer 30:20), their government established (Jer 30:21), God's covenant with them renewed (Jer 30:22), and their enemies destroyed and cut off (Jer 30:23, Jer 30:24).

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 (Jer 30:11); he did all these things unto them, Jer 30:15. 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 (Jer 30:11): "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, Jer 30:14, Jer 30:15. 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 (Jer 30:14), 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 63:10. 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, Jer 30:13. 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 63:5. 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 (Jer 30:14), 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 30:11. Now, upon this account, their case seemed desperate and past relief (Jer 30:12): Thy bruise is incurable, thy wound grievous, and (Jer 30:15) 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 (Jer 30:17): 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, Zac 2:7), 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, Jer 30:10. I am with thee, to save thee, Jer 30:11. 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, Jer 30:10. 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, Jer 30:10. 4. Though the nations into which they were dispersed should be brought to ruin, yet they should be preserved from that ruin (Jer 30:11): 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 (Jer 29:7), 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, Jer 5:10, Jer 5:18. 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 (Jer 30:16): 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 13:10. 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 (Jer 30:17): 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 (Jer 30:10): 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, Jer 30:15. "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 (Jer 30:14, Jer 30:15), 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."

INTRODUCTION TO JEREMIAH 30 This chapter contains a prophecy of the call and conversion of the Jews in the latter day; which being a matter of moment and importance, and that it might continue, and be read hereafter, it is ordered to be written in a book, Jer 30:1; the thing itself is expressed by a return from captivity to their own land, Jer 30:3; but previous to this there would be most dreadful times, as never were the like, Jer 30:4; yet there would be a deliverance from them, and from the yoke of the oppressor; when the Jews should serve the Lord God, and the true Messiah, Jer 30:8; of which deliverance and salvation they are assured in the strongest terms, though all other nations should be made an end of, among whom they were, Jer 30:10; and though their ease might seem to be desperate, Jer 30:12; nevertheless they should be brought into a very comfortable and happy estate; their city rebuilt; their offspring increased; and religious worship established; and, above all, the Messiah should be made known to them as their King and Priest, and they appear to be the Lord's covenant people, Jer 30:18; and the chapter is concluded with threatening utter destruction to the wicked, Jer 30:23.

Therefore fear thou not, O my servant Jacob, saith the Lord,.... Since the Messiah, who is the Lord God, should be raised up to thorn, whom they should serve, and he should save them; and so had nothing to fear from their enemies; and had no reason to doubt of salvation and deliverance, seeing so great a person was engaged for them. The language is very much like the Prophet Isaiah's: neither be dismayed, O Israel: the same thing in other words; for Jacob and Israel are the same; and to fear and be dismayed are much alike: for, lo, I will save thee from afar; from a far country; not from Babylon only, but from all distant countries where they are dispersed, east, west, north, or south; distance of place should be no hinderance to their salvation, and so need be no objection in their minds to it: and thy seed from the land of their captivity; their children should come forth with them: it seems to respect future times; that though this should not be accomplished in the persons of the Israelites then living, yet should be in their posterity: and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid; which was not fulfilled upon the Jews' return from the Babylonish captivity; for they quickly met with much opposition and disturbance in the rebuilding of their city and temple; and afterwards from Antiochus, in the times of the Maccabees, by whom they were greatly disquieted; and at last by the Romans, by whom their nation was subdued and ruined; wherefore this respects the quiet and peaceable times they shall have when they are converted, and have embraced the Christian religion.

(Verse 10, 11) Therefore do not be afraid, my servant Jacob, says the Lord; and do not be terrified, Israel. For behold, I will save you from a distant land, and your descendants from the land of their captivity; and Jacob shall return and be at rest, and shall enjoy abundant blessings, and there will be no one to fear: for I am with you, says the Lord, to save you. For I will make a complete destruction among all the nations where I have scattered you. But I will not make a complete end of you; I will discipline (or instruct) you in judgment, so that you may not appear innocent to yourself (or I will cleanse you and not leave you unpunished). This passage is not found in the Septuagint, and in many codices of the Vulgate edition it is added under asterisks from Theodotion. However, the divine word promises, and familiarly calls his servant Jacob, and Israel, just as Abraham, Isaac, and Jacob are called servants of God (Moses also, and other prophets, and the apostle Paul glories in this title at the beginning of his Epistles); so that the twelve tribes may know that they are to be saved from a distant land, and their captivity will be freed, and peace will be restored, and they will be filled with every abundance, according to what is said in the psalm: Let there be peace within your walls, and abundance within your towers (Psalm 122:7). But this will happen when they enjoy the presence of the Lord, when the opposing nations that had captured them will perish, and they will be freed from the nations. And they will be taught not for punishment, but for instruction, so that they may be judged as if they were their own and not be lost as if they were strangers. For whoever does not believe has already been judged (John 3:18), that is, prejudged for destruction. And what he said: 'So that you may not appear innocent to yourself', according to Symmachus, 'and I will not cleanse you who are already clean', or according to Aquila, 'when I have instructed you through judgment, I will not make you innocent in any way', means that the entire world, even if it is impure, is in need of God's mercy, and no one, however holy, can approach the judge with confidence. This goes against the new heresy from the old belief, which believes that in this age and in this mortal flesh, before it puts on this corruptible state of incorruptibility and this mortal state of immortality, there can be perfection in anyone, and that all together can fulfill the virtues of righteousness.

RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24) 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.

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; Zac 14:11).