Jeremiah 30:13 Kommentar

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).

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.

There is none to plead thy cause, that thou mayest be bound up,.... None that will give themselves the trouble to look into their wound to judge of it; to consult, and reason, and debate about the nature of it; and what methods are most advisable to take for the healing and binding of it up: or, as others, "for the compression" (w) of it; the squeezing out the corrupt matter, in order to bring it to a cure: thou hast no healing medicines; either of thine own, or of others, preparing for thee: the design of all these expressions is to show the helpless and hopeless state of the people of Israel, before their call, conversion, and restoration; by which it will appear to be the Lord's work, and his only; and since he was able to do it, and would do it, therefore Jacob and Israel had no reason to be afraid and dismayed, though their case might seem desperate. (w) "compressioni", Junius & Tremellius; "ad compressionem", Gataker.

(Verse 12 onwards) For thus says the Lord, your fracture is incurable, your wound is grievous. There is no one to judge your judgment for binding, there is no usefulness in your healing. All your lovers have forgotten you, they will not seek you. For the enemy has struck you with a cruel (or strong) punishment because of the multitude of your iniquities, your sins have become severe (or multiplied). Why do you cry out about your contrition? Your pain is incurable, because of the multitude of your wickedness, and because of your stubborn sins I have done this to you. As if speaking to a beautiful woman, to whom he had said before: I will chastise you in judgment, so that you may not appear innocent to yourself, whether male or female; and by metaphor ((Alexander adds speaking)) to Jerusalem, which has been most grievously wounded by the judgment of God, and can be healed by no one else but the one who struck her. There is no one, says the Lord, who can judge your judgment: nor can the Highest heal the wound with the skin of a scar. Wherever you turn, there is no profit for you, because you have offended him who is true, and the only physician. All your lovers have forgotten you, be they priests, or rulers, or surely the protectors of the Angels, by whom you were fortified before you offended the Lord. They will not seek you, acting against the Apostle, who sought believers, and not those things which belonged to the believers (2 Corinthians 12). For the enemy strikes you with a cruel punishment. The friend strikes differently than the enemy: the father strikes differently than the enemy. The former strikes to correct, the latter strikes to kill (Psal. VI). Therefore, the Prophet mournfully says: Lord, do not rebuke me in your anger, nor chastise me in your wrath (Psal. XXXVII, 1). And this has happened because due to the multitude of your wickedness, your sins have become hardened. And what follows: Why do you cry out over your contrition? Your pain is incurable because of the multitude of your iniquities, it is not found in the Septuagint; namely because it is said further on, because of the multitude of your iniquities, and your harsh sins; and those who were writing from the beginning, thought it necessary to add it. And the meaning is: So that I may strike you as an enemy, and beat you with cruel discipline, your multitude of iniquities and your harsh sins, which could not be healed, except by the most biting powder, and burning cauterization, and the sharpest iron, with which I may cut away the rotten flesh and the incurable parts. And yet, because of the multitude of your iniquities and your harsh sins, I have done these things to you, not by my will, but forced by the reasoning of medicine.

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.

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.