Jeremiah · Chapter 30

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 1. The word that came to Jeremiah, &c. — “There is no particular date annexed to this prophecy, whereby to ascertain the precise time of its delivery, but it may not unreasonably be presumed to have followed immediately after the preceding one, in which the restoration of the people from their Babylonish captivity is in direct terms foretold. From hence the transition was natural and easy to the more glorious and general restoration that was to take place in a more distant period, and was designed for the ultimate object of the national hopes and expectations. Both events are frequently thus connected together in the prophetic writings, and perhaps with this design, that when that which was nearest at hand should be accomplished, it might afford the strongest and most satisfactory evidence that the latter, how remote soever its period, would in like manner, be brought about by the interposition of Providence, in its due season.” — Blaney.

INTRODUCTORY — THE THEME, 1-3.

The section of this book upon which we now enter stands in pleasing contrast with the body of the volume. For the most part Jeremiah is occupied with the sins and sorrows of the people, the calamities in the midst of which he lived, and by which God was chastening them into a deeper spirituality and a higher purity. But in these four chapters he goes below the present adverse fortunes of God’s people, and dwells joyfully on the nation’s relation to a covenant-keeping God, by whom they will be made to triumph. And it is a most interesting fact, and one which illustrates impressively the victorious faith of this”man of sorrows,” that a portion of this passage was written in the tenth year of Zedekiah, when the despair and misery of the people were approaching their culmination. Just as the old Romans actually mapped out and sold the very ground on which their confident enemies were encamped, so Jeremiah calmly reckons on the possession of this land by his people in spite of their long captivity; and, as symbolical of their possession, buys the field at Anathoth. These four chapters have been divided by Hengstenburg into three portions. 1) Chaps. 30 and 31, “a triumphal hymn of Israel’s salvation.” 2) Chap. 32 gives an account of the symbolical act of the buying a piece of hereditary property in Anathoth, and the message of God’s explanation thereof. 3) Chap. 33 dwells in prophetic language on the re-establishment of the Levitical priesthood and the Davidic throne. The whole passage is thus devoted to God’s changeless, invincible covenant with his people, assuring them of mercy and salvation.

1. The word, etc. — The heading of the entire prophecy to the end of chap. 31.

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 rps sepher, a BOOK, a treatise or discourse.

Verses 2, 3. Thus speaketh the Lord, Write thee all the words that I have spoken, &c. — The following words contain a promise of the restoration of God’s people. These God commands to be committed to writing for the use of posterity, to be a support to the Jews, an encouragement to them to trust in God, and a proof of his prescience and overruling providence when the event foretold should be brought about. I will bring again the captivity of my people Israel and Judah — The people that returned from Babylon were only, or at least chiefly, the people of Judah, who had been carried away captive by Nebuchadnezzar; but here it is foretold, that not the captivity of Judah only should be restored, but that of Israel also, or of those ten tribes that were carried away before by Shalmaneser, king of Assyria; and who still remain in their several dispersions, having never returned, at least in a national capacity; but the terms of this prophecy entitle us to expect, not an obscure and partial, but a complete and universal, restoration, when God will manifest himself, as formerly, the God and patron of all the families of Israel, not of a few only. The reunion also of Judah and Israel, after their restoration, seems to be here clearly foretold.

2. Write… a book — Because these words were for the distant future, and for all God’s people, however widely scattered. He who speaks, addresses those who are present as to time and space: he who writes, takes a wider range in both respects. All the words, etc. — This phrase is limited to this prophecy, and is more fully defined in the next verse.

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 nations.

And Judah] The people carried into Babylon at two different times; first, under Jeconiah, and, secondly, under Zedekiah, by Nebuchadnezzar.

Verses 2, 3. Thus speaketh the Lord, Write thee all the words that I have spoken, &c. — The following words contain a promise of the restoration of God’s people. These God commands to be committed to writing for the use of posterity, to be a support to the Jews, an encouragement to them to trust in God, and a proof of his prescience and overruling providence when the event foretold should be brought about. I will bring again the captivity of my people Israel and Judah — The people that returned from Babylon were only, or at least chiefly, the people of Judah, who had been carried away captive by Nebuchadnezzar; but here it is foretold, that not the captivity of Judah only should be restored, but that of Israel also, or of those ten tribes that were carried away before by Shalmaneser, king of Assyria; and who still remain in their several dispersions, having never returned, at least in a national capacity; but the terms of this prophecy entitle us to expect, not an obscure and partial, but a complete and universal, restoration, when God will manifest himself, as formerly, the God and patron of all the families of Israel, not of a few only. The reunion also of Judah and Israel, after their restoration, seems to be here clearly foretold.

3. Israel and Judah — The prophet does not restrict himself to the kingdom of Judah, whose fate then hung in the balance, but includes Israel as being a component part of the theocracy. Though the kingdom of Israel had been extinct for generations, yet his faith staggers not at God’s covenant promise. From such allusions as that in Luke 2:36, we are led to infer that some of the tribal remnants of Israel returned with Judah to Palestine.

JUDGMENT ON THE NATIONS, 4-7.

Verses 4-7. And these are the words that the Lord spake — And which God ordered to be written: and those promises, which were written by his order, are as truly his word as the ten commandments, which were written with his finger. We have heard a voice of trembling — Such a one as discovers great fears and apprehensions of impending evils. Ask ye now and see, &c. — Make diligent inquiry, and ask every one, whether they ever knew or heard of any such thing as a man’s travailing with child? Wherefore then do I see every man with his hands on his loins — As if he were going to bring forth, and felt all the pains of a woman in travail? Alas! for that day is great — The word day in Scripture often comprehends a succession of time, in which a whole series of events is transacted: so it here contains the whole time of the siege and taking of Jerusalem, the destruction of the city and temple, and the carrying away of the people captive. This is described as a time of great tribulation, in which it was an earnest of the day of judgment, the great and terrible day of the Lord.

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 Isaiah 13:6-8.

Verses 4-7. And these are the words that the Lord spake — And which God ordered to be written: and those promises, which were written by his order, are as truly his word as the ten commandments, which were written with his finger. We have heard a voice of trembling — Such a one as discovers great fears and apprehensions of impending evils. Ask ye now and see, &c. — Make diligent inquiry, and ask every one, whether they ever knew or heard of any such thing as a man’s travailing with child? Wherefore then do I see every man with his hands on his loins — As if he were going to bring forth, and felt all the pains of a woman in travail? Alas! for that day is great — The word day in Scripture often comprehends a succession of time, in which a whole series of events is transacted: so it here contains the whole time of the siege and taking of Jerusalem, the destruction of the city and temple, and the carrying away of the people captive. This is described as a time of great tribulation, in which it was an earnest of the day of judgment, the great and terrible day of the Lord.

5. A voice of trembling, etc. — This comforting prophecy has a most dramatic beginning. This verse seems to be located in the very darkest hour of their national night. The excitement and alarm consequent on the approach of the Medo-Persian army is here depicted. Though this coming was to work deliverance, yet at the first it produces only fear and apprehension.

Verses 4-7. And these are the words that the Lord spake — And which God ordered to be written: and those promises, which were written by his order, are as truly his word as the ten commandments, which were written with his finger. We have heard a voice of trembling — Such a one as discovers great fears and apprehensions of impending evils. Ask ye now and see, &c. — Make diligent inquiry, and ask every one, whether they ever knew or heard of any such thing as a man’s travailing with child? Wherefore then do I see every man with his hands on his loins — As if he were going to bring forth, and felt all the pains of a woman in travail? Alas! for that day is great — The word day in Scripture often comprehends a succession of time, in which a whole series of events is transacted: so it here contains the whole time of the siege and taking of Jerusalem, the destruction of the city and temple, and the carrying away of the people captive. This is described as a time of great tribulation, in which it was an earnest of the day of judgment, the great and terrible day of the Lord.

Verse 6. Ask ye now—whether a man doth travail with child. The anguish of a people once lords in Judea, now servants in Babylon, was great. But they were happier weeping there than worshipping Ashtaroth in Jerusalem. The captives hope, while those they had left had nothing but grief and fear.

6. Every man with his hands on his loins — As if in extreme pain, like unto a woman in the pangs of childbirth.

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.

Verses 4-7. And these are the words that the Lord spake — And which God ordered to be written: and those promises, which were written by his order, are as truly his word as the ten commandments, which were written with his finger. We have heard a voice of trembling — Such a one as discovers great fears and apprehensions of impending evils. Ask ye now and see, &c. — Make diligent inquiry, and ask every one, whether they ever knew or heard of any such thing as a man’s travailing with child? Wherefore then do I see every man with his hands on his loins — As if he were going to bring forth, and felt all the pains of a woman in travail? Alas! for that day is great — The word day in Scripture often comprehends a succession of time, in which a whole series of events is transacted: so it here contains the whole time of the siege and taking of Jerusalem, the destruction of the city and temple, and the carrying away of the people captive. This is described as a time of great tribulation, in which it was an earnest of the day of judgment, the great and terrible day of the Lord.

7. That day — Namely, of the captivity of Babylon. Comp. Joel 2:11; Amos 5:18.

V. 8. In that day-In the day when God should deliver the seed of Jacob out of trouble. His yoke-The yoke of the king of Babylon, that power of his, which for seventy years he exercised over the Jews. Of him-Of the Jews.

Verse 8. I will break his yoke] That is, the yoke of Nebuchadnezzar. Of him.] Of Jacob, (Jeremiah 30:7,) viz., the then captive Jews.

Verses 8, 9. It shall come to pass in that day — In the day when Jacob shall be saved out of all his troubles, verse 7. The phrase that day often denotes an extraordinary or remarkable time for some signal events of Providence: see Isaiah 4:2. That I will break his yoke from off thy neck — This promise was in part fulfilled when Cyrus set the Jews free from the Babylonish yoke, and gave them liberty to return to their own country. And strangers shall no more serve themselves of him — In this latter part of the sentence the Jewish state, or rather that of Israel and Judah, is spoken of in the third person, him; in the foregoing part in the second person, thy neck. But they shall serve the Lord their God — They shall live in subjection and obedience to the one living and true God, and to David their king — That is, the Messiah, who is often called by the name of David in the prophets, as the person in whom all the promises made to David were to be fulfilled. See the margin. Here it is promised that, after this restoration, the Jews and Israelites “should no more fall under the dominion of foreigners, but be governed by princes and magistrates of their own nation, independent of any but God and David their king. But this was not the case with the Jews that returned from Babylon. They then indeed had a leader, Zerubbabel, one of their own nation, and also of the family of David. But both the nation and their leader continued still in a state of vassalage and the most servile dependance upon the Persian monarchy. And when the Grecian monarchy succeeded, they changed their masters only, but not their condition; till, at length, under the Asmonæan princes, they had, for a while, an independent government of their own, but without any title to the name of David. At last they fell under the Roman yoke, since which time their situation has been such as not to afford the least ground to pretend that the promised restoration has yet taken place. It remains, therefore, to be brought about, in future, under the reign of the Messiah, emphatically distinguished by the name of David; when every particular circumstance predicted concerning it will, no doubt, be verified by a distinct and unequivocal accomplishment.” — Blaney. Whom I will raise up unto them — An expression elsewhere used by the holy writers when they speak of the coming of Christ. See the margin. Hence this prophecy must be considered as implying the conversion of the Jews to the Christian faith, God, according to his promises, having constituted Christ the Prince and the Saviour to whom every knee must bow, and whom every tongue must confess.

Ver. 8. It shall come to pass in that day—that I will break his yoke from off thy neck. They shall not return to the Messiah in a state of servitude. Judah shall be saved, and Israel shall dwell safely. He shall preach deliverance to the captives. Isaiah 61:1. His throne shall be glorious in Jerusalem, the mother of us all; and the mountain of his house shall be high above all mountains.

ISRAEL’S DELIVERANCE, 8-11.

8. His yoke — Israel’s yoke, see on 1 Kings 12:4; Isaiah 9:3. Strangers… no more serve themselves — Their captivity shall come to a perpetual end.

V. 9. But-Either this must be understood of the kingdom of Christ, under which the Jews that received him were made spiritually free: or there is a time yet to come, when this ancient people of God shall be restored to a farther civil liberty than they have enjoyed ever since the captivity of Babylon.

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, dwd rb למשיחה מאונ וישת 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, Isaiah 55:3, 4; Ezekiel 34:23, 24; 37:24, 25; Hosea 3:5.

Verses 8, 9. It shall come to pass in that day — In the day when Jacob shall be saved out of all his troubles, verse 7. The phrase that day often denotes an extraordinary or remarkable time for some signal events of Providence: see Isaiah 4:2. That I will break his yoke from off thy neck — This promise was in part fulfilled when Cyrus set the Jews free from the Babylonish yoke, and gave them liberty to return to their own country. And strangers shall no more serve themselves of him — In this latter part of the sentence the Jewish state, or rather that of Israel and Judah, is spoken of in the third person, him; in the foregoing part in the second person, thy neck. But they shall serve the Lord their God — They shall live in subjection and obedience to the one living and true God, and to David their king — That is, the Messiah, who is often called by the name of David in the prophets, as the person in whom all the promises made to David were to be fulfilled. See the margin. Here it is promised that, after this restoration, the Jews and Israelites “should no more fall under the dominion of foreigners, but be governed by princes and magistrates of their own nation, independent of any but God and David their king. But this was not the case with the Jews that returned from Babylon. They then indeed had a leader, Zerubbabel, one of their own nation, and also of the family of David. But both the nation and their leader continued still in a state of vassalage and the most servile dependance upon the Persian monarchy. And when the Grecian monarchy succeeded, they changed their masters only, but not their condition; till, at length, under the Asmonæan princes, they had, for a while, an independent government of their own, but without any title to the name of David. At last they fell under the Roman yoke, since which time their situation has been such as not to afford the least ground to pretend that the promised restoration has yet taken place. It remains, therefore, to be brought about, in future, under the reign of the Messiah, emphatically distinguished by the name of David; when every particular circumstance predicted concerning it will, no doubt, be verified by a distinct and unequivocal accomplishment.” — Blaney. Whom I will raise up unto them — An expression elsewhere used by the holy writers when they speak of the coming of Christ. See the margin. Hence this prophecy must be considered as implying the conversion of the Jews to the Christian faith, God, according to his promises, having constituted Christ the Prince and the Saviour to whom every knee must bow, and whom every tongue must confess.

Ver. 9. They shall serve the Lord their God, and David their king. The Chaldaic reads, Christ the Son of David. The elder rabbins were all christians, ignorant of the malice of the Mazorites. See on Hosea 3. Ezekiel 34:23, repeats this sweet promise, that they should at last come under the easy yoke of Christ, the good shepherd, who laid down his life for the sheep. Grotius, the notorious Arian, understands here Zerubbabel, who was a servant only, and not a king, and who never at any time liberated the Hebrews! The sole aim of the unitarians is to degrade the Messiah, and make void the scriptures. See below, on ver. 21.

9. David their king — The divine David — the Messiah — the antetypal David.

Verses 10, 11. Fear thou not, O my servant Jacob — As if God had utterly forsaken thee or cast thee off. See the margin. For, lo, I will save thee from afar — I will restore you from your captivity, though you should be dispersed into the most distant countries. And though this be not accomplished in the Jews of the present age, it shall be made good to their posterity, who are beloved for their fathers’ sake, as St. Paul speaks, Romans 11:28. And Jacob shall be in rest and quiet, &c. — Shall enjoy peace and safety. Though I make a full end of all nations whither I have scattered thee — Such as the Assyrians, Chaldeans, Egyptians; yet will I not make a full end of thee — The Jews to this day continue a remarkable monument of the truth and immutability of God’s promises. Where now are all the nations which carried them into captivity, and trod them under foot? All, all are perished; their kingdoms overturned, their laws and languages abolished, their very names, as nations, extinct; not the least footsteps remaining of their having ever been a people: for God had determined to make a full end of them. But the people of the Jews, though carried into captivity, slain by the sword, destroyed by pestilence and famine, and every other method of destruction, do yet remain a people: under all the revolutions and changes of kingdoms, languages, and people, they still exist unmixed; and, though for their heinous sins they are scattered abroad among all nations, they still preserve their name, language, and most of their ancient ceremonies and customs, for God has promised not to make a full end of them. But I will correct thee in measure — Or, according to judgment, as cpvml signifies, that is, with discretion, not more than thou deservest, nay, not more than thou canst well bear. God’s afflicting his people is in a way of correction, and that correction is always moderated, and always proceeds from love. And will not leave thee altogether unpunished — As thou art ready to think I should do because of thy relation to me. Observe, reader, a profession of religion, though never 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 he always hates it most in those that are nearest to him.

10. From afar — The distance is not invincible to Jehovah’s power. The mention of seed, however, suggests that this glad hour of deliverance may be in the still distant future.

V. 11. In measure-Not in equity only, but with moderation. Unpunished-But yet God will not let his own people go 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.

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.

Verses 10, 11. Fear thou not, O my servant Jacob — As if God had utterly forsaken thee or cast thee off. See the margin. For, lo, I will save thee from afar — I will restore you from your captivity, though you should be dispersed into the most distant countries. And though this be not accomplished in the Jews of the present age, it shall be made good to their posterity, who are beloved for their fathers’ sake, as St. Paul speaks, Romans 11:28. And Jacob shall be in rest and quiet, &c. — Shall enjoy peace and safety. Though I make a full end of all nations whither I have scattered thee — Such as the Assyrians, Chaldeans, Egyptians; yet will I not make a full end of thee — The Jews to this day continue a remarkable monument of the truth and immutability of God’s promises. Where now are all the nations which carried them into captivity, and trod them under foot? All, all are perished; their kingdoms overturned, their laws and languages abolished, their very names, as nations, extinct; not the least footsteps remaining of their having ever been a people: for God had determined to make a full end of them. But the people of the Jews, though carried into captivity, slain by the sword, destroyed by pestilence and famine, and every other method of destruction, do yet remain a people: under all the revolutions and changes of kingdoms, languages, and people, they still exist unmixed; and, though for their heinous sins they are scattered abroad among all nations, they still preserve their name, language, and most of their ancient ceremonies and customs, for God has promised not to make a full end of them. But I will correct thee in measure — Or, according to judgment, as cpvml signifies, that is, with discretion, not more than thou deservest, nay, not more than thou canst well bear. God’s afflicting his people is in a way of correction, and that correction is always moderated, and always proceeds from love. And will not leave thee altogether unpunished — As thou art ready to think I should do because of thy relation to me. Observe, reader, a profession of religion, though never 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 he always hates it most in those that are nearest to him.

11. Yet… not make a full end of thee — See Jeremiah 4:27; 5:18. The calamities of God’s people are not for their destruction, but their correction. “Whom the Lord loveth he chasteneth.” So, in a broader sense, all physical evil is in the interest of the kingdom of God. Pain and sorrow, sickness and death, are all sent on an evangelical mission.

V. 12. For-They had sinned to that degree that God had resolved they should go into captivity.

Verse 12. Thy bruise is incurable] vwna anush, desperate, not incurable; for the cure is promised in Jeremiah 30:17, I will restore health unto thee, and I will heal thee of thy wounds.

Verses 12-15. Thy bruise is incurable — In all human appearance. The state that the Jews should be in would be so miserable that it would be incurable from any hand except that of God. There is none to plead thy cause — There is none that, by the reformation of their lives, or their intercessions with God, endeavour to avert his displeasure. Or, as the words may be rendered, There is none to judge thy cause, none that knows the true nature of thy malady, or what medicines are proper to be applied to it. Their calamitous state is compared to a distempered body; (see verse 17, and Jeremiah 8:22; Isaiah 1:5, 6;) and the false prophets, instead of applying proper remedies, have healed thy wound slightly. Or the words may mean, There is none to intercede for thee with thy victors and oppressors. All thy lovers have forgotten thee — All the nations whose alliance they had solicited, and whose idolatries they had imitated, and who had professed much friendship for them, had neglected and forgotten them, and desired no farther connection with them. They seek thee not — Seek not thy welfare, but abandon thee to ruin. For I have wounded thee with the wound of an enemy, &c. — Thy iniquities have provoked me to punish thee with that severity which appears like cruelty, and as if I had declared myself an utter enemy to thee. Why criest thou for thine affliction? — Why shouldest thou expostulate with me, as if I had dealt unjustly with thee, whereas, if thy condition seem desperate, it is owing to thine own iniquities, which have still been increased with new aggravations of guilt.

Ver. 12. Thy bruise is incurable. Though thou shalt be restored, yet not so as to have a king of David’s line on the throne: thy hope is in Christ alone.

ISRAEL’S DIRE NECESSITY AND JEHOVAH’S MERCY, 12-17.

12. Incurable — That is, to human thought. But the things that seemed impossible to man were yet possible with God.

V. 13. No medicine-The prophet’s design was to convince them, that there was no present remedy, but patience, though their false prophets might promise a cure.

Verse 13. There is none to plead thy cause] All thy friends and allies have forsaken thee.

Verses 12-15. Thy bruise is incurable — In all human appearance. The state that the Jews should be in would be so miserable that it would be incurable from any hand except that of God. There is none to plead thy cause — There is none that, by the reformation of their lives, or their intercessions with God, endeavour to avert his displeasure. Or, as the words may be rendered, There is none to judge thy cause, none that knows the true nature of thy malady, or what medicines are proper to be applied to it. Their calamitous state is compared to a distempered body; (see verse 17, and Jeremiah 8:22; Isaiah 1:5, 6;) and the false prophets, instead of applying proper remedies, have healed thy wound slightly. Or the words may mean, There is none to intercede for thee with thy victors and oppressors. All thy lovers have forgotten thee — All the nations whose alliance they had solicited, and whose idolatries they had imitated, and who had professed much friendship for them, had neglected and forgotten them, and desired no farther connection with them. They seek thee not — Seek not thy welfare, but abandon thee to ruin. For I have wounded thee with the wound of an enemy, &c. — Thy iniquities have provoked me to punish thee with that severity which appears like cruelty, and as if I had declared myself an utter enemy to thee. Why criest thou for thine affliction? — Why shouldest thou expostulate with me, as if I had dealt unjustly with thee, whereas, if thy condition seem desperate, it is owing to thine own iniquities, which have still been increased with new aggravations of guilt.

ISRAEL’S DIRE NECESSITY AND JEHOVAH’S MERCY, 12-17.

12. Incurable — That is, to human thought. But the things that seemed impossible to man were yet possible with God.

V. 14. Thy lovers-The Egyptians and Assyrians.

Verses 12-15. Thy bruise is incurable — In all human appearance. The state that the Jews should be in would be so miserable that it would be incurable from any hand except that of God. There is none to plead thy cause — There is none that, by the reformation of their lives, or their intercessions with God, endeavour to avert his displeasure. Or, as the words may be rendered, There is none to judge thy cause, none that knows the true nature of thy malady, or what medicines are proper to be applied to it. Their calamitous state is compared to a distempered body; (see verse 17, and Jeremiah 8:22; Isaiah 1:5, 6;) and the false prophets, instead of applying proper remedies, have healed thy wound slightly. Or the words may mean, There is none to intercede for thee with thy victors and oppressors. All thy lovers have forgotten thee — All the nations whose alliance they had solicited, and whose idolatries they had imitated, and who had professed much friendship for them, had neglected and forgotten them, and desired no farther connection with them. They seek thee not — Seek not thy welfare, but abandon thee to ruin. For I have wounded thee with the wound of an enemy, &c. — Thy iniquities have provoked me to punish thee with that severity which appears like cruelty, and as if I had declared myself an utter enemy to thee. Why criest thou for thine affliction? — Why shouldest thou expostulate with me, as if I had dealt unjustly with thee, whereas, if thy condition seem desperate, it is owing to thine own iniquities, which have still been increased with new aggravations of guilt.

14. Lovers — Allied peoples; such, for instance, as Egypt and Syria. Comp. Jeremiah 22:20; 27:3. Wound of an enemy — As it appeared; merciless and severe.

Verse 15. Thy sorrow is incurable] vwna anush, desperate. See Jeremiah 30:12.

Verses 12-15. Thy bruise is incurable — In all human appearance. The state that the Jews should be in would be so miserable that it would be incurable from any hand except that of God. There is none to plead thy cause — There is none that, by the reformation of their lives, or their intercessions with God, endeavour to avert his displeasure. Or, as the words may be rendered, There is none to judge thy cause, none that knows the true nature of thy malady, or what medicines are proper to be applied to it. Their calamitous state is compared to a distempered body; (see verse 17, and Jeremiah 8:22; Isaiah 1:5, 6;) and the false prophets, instead of applying proper remedies, have healed thy wound slightly. Or the words may mean, There is none to intercede for thee with thy victors and oppressors. All thy lovers have forgotten thee — All the nations whose alliance they had solicited, and whose idolatries they had imitated, and who had professed much friendship for them, had neglected and forgotten them, and desired no farther connection with them. They seek thee not — Seek not thy welfare, but abandon thee to ruin. For I have wounded thee with the wound of an enemy, &c. — Thy iniquities have provoked me to punish thee with that severity which appears like cruelty, and as if I had declared myself an utter enemy to thee. Why criest thou for thine affliction? — Why shouldest thou expostulate with me, as if I had dealt unjustly with thee, whereas, if thy condition seem desperate, it is owing to thine own iniquities, which have still been increased with new aggravations of guilt.

15. Why criest thou, etc. — It is too late for prayers and lamentations to avail.

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.

Verses 16, 17. Therefore — Or rather, yet surely, as ˆkl should be rendered; (see note on Jeremiah 16:14;) all they that devour thee shall be devoured — The Egyptians, Philistines, Midianites, Ammonites, Edomites, Syrians, Assyrians, Chaldeans, and others, who have afflicted and oppressed you, shall be extirpated, while you shall be restored and re-established. See note on verse 11. Though God chastises his own people with severity, according to the nature and quality of their faults, yet he does it so as never utterly to destroy them. The Assyrians, who afflicted Israel and Judah, were so destroyed by the Babylonians, Medes, and Persians, that mention is no more made of their empire. The monarchy of the Chaldeans, who destroyed Jerusalem, and carried the Jews into captivity, was overthrown by the Persians, and never recovered itself. The empires of the Persians and Egyptians were destroyed by Alexander. The Grecian. or Syro-Macedonian kingdom, which, especially under Antiochus Epiphanes, cruelly persecuted them, was destroyed by the Romans. And the Roman empire, powerful as it was, after being made the instrument of bringing greater calamities on the Jewish nation than they had ever suffered from any other power, was broken to pieces by the incursions of the northern nations on the one hand, and by the Saracens and Turks on the other. But the Jewish people, who have repeatedly appeared to be almost destroyed and annihilated in their dispersions, have reappeared, and sprung up again, as it were, from their ashes, and become as numerous and powerful as before.

16. Therefore — Looking back to verse 13. — They that spoil thee shall be a spoil. Retribution in kind is here threatened; and it is such retribution that under God’s economy is always inflicted. In the working of law in every realm there is always a tendency to exact satisfaction in the very matter, and indeed in the very form, of the offence. Only dimly is this seen in providence, so various and complicated are the workings of law here; but as we come into simpler and more easily comprehended realms, we are amazed and awe-stricken at the exactness with which the penalty is adjusted to the offence.

Verses 16, 17. Therefore — Or rather, yet surely, as ˆkl should be rendered; (see note on Jeremiah 16:14;) all they that devour thee shall be devoured — The Egyptians, Philistines, Midianites, Ammonites, Edomites, Syrians, Assyrians, Chaldeans, and others, who have afflicted and oppressed you, shall be extirpated, while you shall be restored and re-established. See note on verse 11. Though God chastises his own people with severity, according to the nature and quality of their faults, yet he does it so as never utterly to destroy them. The Assyrians, who afflicted Israel and Judah, were so destroyed by the Babylonians, Medes, and Persians, that mention is no more made of their empire. The monarchy of the Chaldeans, who destroyed Jerusalem, and carried the Jews into captivity, was overthrown by the Persians, and never recovered itself. The empires of the Persians and Egyptians were destroyed by Alexander. The Grecian. or Syro-Macedonian kingdom, which, especially under Antiochus Epiphanes, cruelly persecuted them, was destroyed by the Romans. And the Roman empire, powerful as it was, after being made the instrument of bringing greater calamities on the Jewish nation than they had ever suffered from any other power, was broken to pieces by the incursions of the northern nations on the one hand, and by the Saracens and Turks on the other. But the Jewish people, who have repeatedly appeared to be almost destroyed and annihilated in their dispersions, have reappeared, and sprung up again, as it were, from their ashes, and become as numerous and powerful as before.

17. They called thee an Outcast — But by God’s blessing thou “shalt be called Hephzibah, and thy land Beulah.” Isaiah 62:4. Zion, whom no man seeketh after — Some have taken this phrase as explanatory of the preceding, in the sense that Zion, taken etymologically, means wasteness or aridity; but this etymology is disputed, and is not necessary to an intelligible understanding of the sentence. The meaning simply is, that Zion is so insignificant that no man will even take the trouble to inquire after her. As to the whole promise, it has been well observed, that the extremity of the people will be no obstacle to God’s grace, but rather its chosen opportunity.

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.

Verses 18-22. Behold, I will bring again the captivity of Jacob’s tents — The expression alludes to the ancient custom of dwelling in tents. This promise was, in some degree, fulfilled under Zerubbabel. And the city shall be builded upon her own heap — Upon her ruins, which were cleared away, that new houses might be built. And the palace shall remain — Rather, the palace shall be inhabited; after the manner thereof — By ˆwmra, here rendered palace, Dr. Waterland and some others understand the temple, and render the clause, The temple shall stand, or, abide after the manner thereof. Their children also, and their congregation, &c. — Their church and commonwealth shall be restored to their former state. Or rather, His children and his congregation, as Blaney translates it; that is, Jacob’s children and congregation, the pronouns both in this and the following verse being in the singular number. And their nobles shall be of themselves — Hebrew, wnmm wryda, literally, his prince, or, his mighty one, shall be of him. And his governor shall proceed from the midst of him — Some understand this of Zerubbabel, who, by the permission of Cyrus, had the government over the Jews whom he led into Judea to rebuild Jerusalem and the temple. Others interpret it of the Messiah, who, they think, is plainly marked out by the two names of Prince, or Mighty One, and Governor, in this verse. Thus the Targum understands it. I will cause him to draw near, &c. — Says the Lord; that is, “he shall have a near attendance upon me; for I will make him a priest as well as a king,” according to the prophecy in Psalm 110:4. For who is this that engaged his heart, &c. — Who is there so entirely devoted to my service as the Messiah? The words in the original, hz awh ym yk, who is this, &c., have the emphasis which cannot be expressed in another language, and are spoken by way of admiration. See Lowth. Blaney translates the verse, “And his prince shall be of his own race, and his governor shall go forth out of the midst of him; and I will draw him that he may come near unto me; for who is he that hath set his heart to draw near unto me? saith Jehovah.” Ye shall be my people, &c. — You shall continually adhere to my religion and worship, and I will take you into my favour, and under my protection.

Ver. 18. I will bring again the captivity of Jacob’s tents, and have mercy on his dwellingplaces. Jerusalem and her temple shall be rebuilt, to prepare the way for the true and living temple. Here is double comfort, felicity in Jerusalem, and the plenitude of hope in Messiah their king. The glory of Zion was to be lost in the glory of the church.

THE BLESSEDNESS OF RESTORATION, 18-24.

18. The captivity of Jacob’s tents — The term “tents” suggests that the stay of the Judahites in Chaldea was to be but temporary. It may also suggest the poverty and wandering condition of the people in that land. Heap — Not of ruins, but for defence and safety. The prime condition of strength in the position of a city was, that it should be on an elevation, either natural or artificial. The term here employed — Tel — is frequently a part of the names of cities. Compare Tel-Abib. Ezekiel 3:15. Palace shall remain, etc. — Rather, the palace shall be inhabited, etc.

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.

Verses 18-22. Behold, I will bring again the captivity of Jacob’s tents — The expression alludes to the ancient custom of dwelling in tents. This promise was, in some degree, fulfilled under Zerubbabel. And the city shall be builded upon her own heap — Upon her ruins, which were cleared away, that new houses might be built. And the palace shall remain — Rather, the palace shall be inhabited; after the manner thereof — By ˆwmra, here rendered palace, Dr. Waterland and some others understand the temple, and render the clause, The temple shall stand, or, abide after the manner thereof. Their children also, and their congregation, &c. — Their church and commonwealth shall be restored to their former state. Or rather, His children and his congregation, as Blaney translates it; that is, Jacob’s children and congregation, the pronouns both in this and the following verse being in the singular number. And their nobles shall be of themselves — Hebrew, wnmm wryda, literally, his prince, or, his mighty one, shall be of him. And his governor shall proceed from the midst of him — Some understand this of Zerubbabel, who, by the permission of Cyrus, had the government over the Jews whom he led into Judea to rebuild Jerusalem and the temple. Others interpret it of the Messiah, who, they think, is plainly marked out by the two names of Prince, or Mighty One, and Governor, in this verse. Thus the Targum understands it. I will cause him to draw near, &c. — Says the Lord; that is, “he shall have a near attendance upon me; for I will make him a priest as well as a king,” according to the prophecy in Psalm 110:4. For who is this that engaged his heart, &c. — Who is there so entirely devoted to my service as the Messiah? The words in the original, hz awh ym yk, who is this, &c., have the emphasis which cannot be expressed in another language, and are spoken by way of admiration. See Lowth. Blaney translates the verse, “And his prince shall be of his own race, and his governor shall go forth out of the midst of him; and I will draw him that he may come near unto me; for who is he that hath set his heart to draw near unto me? saith Jehovah.” Ye shall be my people, &c. — You shall continually adhere to my religion and worship, and I will take you into my favour, and under my protection.

THE BLESSEDNESS OF RESTORATION, 18-24.

18. The captivity of Jacob’s tents — The term “tents” suggests that the stay of the Judahites in Chaldea was to be but temporary. It may also suggest the poverty and wandering condition of the people in that land. Heap — Not of ruins, but for defence and safety. The prime condition of strength in the position of a city was, that it should be on an elevation, either natural or artificial. The term here employed — Tel — is frequently a part of the names of cities. Compare Tel-Abib. Ezekiel 3:15. Palace shall remain, etc. — Rather, the palace shall be inhabited, etc.

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.”

Verses 18-22. Behold, I will bring again the captivity of Jacob’s tents — The expression alludes to the ancient custom of dwelling in tents. This promise was, in some degree, fulfilled under Zerubbabel. And the city shall be builded upon her own heap — Upon her ruins, which were cleared away, that new houses might be built. And the palace shall remain — Rather, the palace shall be inhabited; after the manner thereof — By ˆwmra, here rendered palace, Dr. Waterland and some others understand the temple, and render the clause, The temple shall stand, or, abide after the manner thereof. Their children also, and their congregation, &c. — Their church and commonwealth shall be restored to their former state. Or rather, His children and his congregation, as Blaney translates it; that is, Jacob’s children and congregation, the pronouns both in this and the following verse being in the singular number. And their nobles shall be of themselves — Hebrew, wnmm wryda, literally, his prince, or, his mighty one, shall be of him. And his governor shall proceed from the midst of him — Some understand this of Zerubbabel, who, by the permission of Cyrus, had the government over the Jews whom he led into Judea to rebuild Jerusalem and the temple. Others interpret it of the Messiah, who, they think, is plainly marked out by the two names of Prince, or Mighty One, and Governor, in this verse. Thus the Targum understands it. I will cause him to draw near, &c. — Says the Lord; that is, “he shall have a near attendance upon me; for I will make him a priest as well as a king,” according to the prophecy in Psalm 110:4. For who is this that engaged his heart, &c. — Who is there so entirely devoted to my service as the Messiah? The words in the original, hz awh ym yk, who is this, &c., have the emphasis which cannot be expressed in another language, and are spoken by way of admiration. See Lowth. Blaney translates the verse, “And his prince shall be of his own race, and his governor shall go forth out of the midst of him; and I will draw him that he may come near unto me; for who is he that hath set his heart to draw near unto me? saith Jehovah.” Ye shall be my people, &c. — You shall continually adhere to my religion and worship, and I will take you into my favour, and under my protection.

20. Children… congregation — Unmistakable signs of established life and prosperity.

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.

Verses 18-22. Behold, I will bring again the captivity of Jacob’s tents — The expression alludes to the ancient custom of dwelling in tents. This promise was, in some degree, fulfilled under Zerubbabel. And the city shall be builded upon her own heap — Upon her ruins, which were cleared away, that new houses might be built. And the palace shall remain — Rather, the palace shall be inhabited; after the manner thereof — By ˆwmra, here rendered palace, Dr. Waterland and some others understand the temple, and render the clause, The temple shall stand, or, abide after the manner thereof. Their children also, and their congregation, &c. — Their church and commonwealth shall be restored to their former state. Or rather, His children and his congregation, as Blaney translates it; that is, Jacob’s children and congregation, the pronouns both in this and the following verse being in the singular number. And their nobles shall be of themselves — Hebrew, wnmm wryda, literally, his prince, or, his mighty one, shall be of him. And his governor shall proceed from the midst of him — Some understand this of Zerubbabel, who, by the permission of Cyrus, had the government over the Jews whom he led into Judea to rebuild Jerusalem and the temple. Others interpret it of the Messiah, who, they think, is plainly marked out by the two names of Prince, or Mighty One, and Governor, in this verse. Thus the Targum understands it. I will cause him to draw near, &c. — Says the Lord; that is, “he shall have a near attendance upon me; for I will make him a priest as well as a king,” according to the prophecy in Psalm 110:4. For who is this that engaged his heart, &c. — Who is there so entirely devoted to my service as the Messiah? The words in the original, hz awh ym yk, who is this, &c., have the emphasis which cannot be expressed in another language, and are spoken by way of admiration. See Lowth. Blaney translates the verse, “And his prince shall be of his own race, and his governor shall go forth out of the midst of him; and I will draw him that he may come near unto me; for who is he that hath set his heart to draw near unto me? saith Jehovah.” Ye shall be my people, &c. — You shall continually adhere to my religion and worship, and I will take you into my favour, and under my protection.

Ver. 21. Their governor shall proceed from the midst of them. In these sceptical times, when we are told with a bold front, that the Hebrew copy is altogether corrupt, and that every tenth word is mis-written, or some letter lost, and that no text in the old testament has any regard to the Deity of Christ, we are obliged to take down our musty folios, and go to the fountain head. wryda Adiroo, his Duke, or his Mighty, as it is rendered in Isaiah 10:34. Others read, his Excellent One. This title designates Christ, it being the way of the Holy Spirit to make temporal mercies an introduction to those which are spiritual. Then the great Adiroo of the text, is the identical David, named above, who shall himself feed his sheep in the latter day.

The elder rabbins have thus invariably understood this promise. From Adiroo they deduce the Messiah’s name. Vide Talmud in Chelek. The Chaldaic reads, “And the King shall feed them himself, and their Messiah shall be revealed in the midst of them.” The sense is plain, that Christ should be born of the stock of Israel, and be a branch of David’s house. I will cause him to draw near, and he shall approach unto me. The style here is sacerdotal, equivalent to the declaration in the hundred and tenth Psalm: “Thou art a priest for ever, after the order of Melchizedek.” Moses also said, “Let the priests who come near to the Lord, sanctify themselves.” Exodus 19:22. And of Aaron he says, “The Lord will cause him to come near unto him.” Numbers 16:5. The socinians who contend here for Zerubbabel, who was no priest, cut a figure in open court like a batch of perjured witnesses. All God’s three classes of witnesses, the Jews, the Greeks, and the Latin fathers, put them out of countenance.

21-24. Their nobles, etc. — The real thought in this text is much obscured in the translation. Keil renders the passage thus: And his leader shall spring from himself; and his ruler shall go forth from his midst; and I will bring him near, so that he shall approach to me: for who is he that became surety for his life in drawing near to me? saith Jehovah. This text had but a partial fulfilment in the partial independency which the Jews enjoyed subsequent to the captivity; its complete fulfilment comes only in the Messianic reign. “Out of thee shall come a governor that shall rule my people Israel.” The language, I will cause him to draw near, etc., has a technical sense, involving the priestly idea. It implies that the King from among themselves will be also their Priest, thus uniting in himself all that is profoundly representative of the people’s life. The phrase performed (or pledged) the intents of his heart, looks primarily to the terrors which were made to surround the person of an oriental monarch, (see Esther 4:11,) but really to the necessity of entering into the holy of holies in behalf of sinners only by blood, by offering up the life of an acceptable victim. The full and ultimate reference, then, is to the vicarious death of the true Israel’s divine King.

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

Verses 18-22. Behold, I will bring again the captivity of Jacob’s tents — The expression alludes to the ancient custom of dwelling in tents. This promise was, in some degree, fulfilled under Zerubbabel. And the city shall be builded upon her own heap — Upon her ruins, which were cleared away, that new houses might be built. And the palace shall remain — Rather, the palace shall be inhabited; after the manner thereof — By ˆwmra, here rendered palace, Dr. Waterland and some others understand the temple, and render the clause, The temple shall stand, or, abide after the manner thereof. Their children also, and their congregation, &c. — Their church and commonwealth shall be restored to their former state. Or rather, His children and his congregation, as Blaney translates it; that is, Jacob’s children and congregation, the pronouns both in this and the following verse being in the singular number. And their nobles shall be of themselves — Hebrew, wnmm wryda, literally, his prince, or, his mighty one, shall be of him. And his governor shall proceed from the midst of him — Some understand this of Zerubbabel, who, by the permission of Cyrus, had the government over the Jews whom he led into Judea to rebuild Jerusalem and the temple. Others interpret it of the Messiah, who, they think, is plainly marked out by the two names of Prince, or Mighty One, and Governor, in this verse. Thus the Targum understands it. I will cause him to draw near, &c. — Says the Lord; that is, “he shall have a near attendance upon me; for I will make him a priest as well as a king,” according to the prophecy in Psalm 110:4. For who is this that engaged his heart, &c. — Who is there so entirely devoted to my service as the Messiah? The words in the original, hz awh ym yk, who is this, &c., have the emphasis which cannot be expressed in another language, and are spoken by way of admiration. See Lowth. Blaney translates the verse, “And his prince shall be of his own race, and his governor shall go forth out of the midst of him; and I will draw him that he may come near unto me; for who is he that hath set his heart to draw near unto me? saith Jehovah.” Ye shall be my people, &c. — You shall continually adhere to my religion and worship, and I will take you into my favour, and under my protection.

21-24. Their nobles, etc. — The real thought in this text is much obscured in the translation. Keil renders the passage thus: And his leader shall spring from himself; and his ruler shall go forth from his midst; and I will bring him near, so that he shall approach to me: for who is he that became surety for his life in drawing near to me? saith Jehovah. This text had but a partial fulfilment in the partial independency which the Jews enjoyed subsequent to the captivity; its complete fulfilment comes only in the Messianic reign. “Out of thee shall come a governor that shall rule my people Israel.” The language, I will cause him to draw near, etc., has a technical sense, involving the priestly idea. It implies that the King from among themselves will be also their Priest, thus uniting in himself all that is profoundly representative of the people’s life. The phrase performed (or pledged) the intents of his heart, looks primarily to the terrors which were made to surround the person of an oriental monarch, (see Esther 4:11,) but really to the necessity of entering into the holy of holies in behalf of sinners only by blood, by offering up the life of an acceptable victim. The full and ultimate reference, then, is to the vicarious death of the true Israel’s divine King.

V. 23. A continuing-Not a sudden blast, that shall presently go over, but a vengeance that shall abide.

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

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

Verses 23, 24. Behold, the whirlwind of the Lord goeth forth with fury — Rather, with anger, the word fury being manifestly improper when applied to God. These two verses occur with some slight variations, Jeremiah 23:19, 20, where see the notes. In the latter days ye shall consider it — The latter days here may signify the time to come; but they commonly imply the times of the gospel, that being the last dispensation, and what should continue till the end of the world. Thus understood, the words import, “When all these evils are come upon you, which God has threatened for your disobedience, and particularly for your heinous crime of rejecting the Messiah, and you have found the denunciations verified in the several captivities you have undergone, then you will understand the import of this and several other prophecies, and the event will perfectly instruct you in their meaning.” — Lowth.

21-24. Their nobles, etc. — The real thought in this text is much obscured in the translation. Keil renders the passage thus: And his leader shall spring from himself; and his ruler shall go forth from his midst; and I will bring him near, so that he shall approach to me: for who is he that became surety for his life in drawing near to me? saith Jehovah. This text had but a partial fulfilment in the partial independency which the Jews enjoyed subsequent to the captivity; its complete fulfilment comes only in the Messianic reign. “Out of thee shall come a governor that shall rule my people Israel.” The language, I will cause him to draw near, etc., has a technical sense, involving the priestly idea. It implies that the King from among themselves will be also their Priest, thus uniting in himself all that is profoundly representative of the people’s life. The phrase performed (or pledged) the intents of his heart, looks primarily to the terrors which were made to surround the person of an oriental monarch, (see Esther 4:11,) but really to the necessity of entering into the holy of holies in behalf of sinners only by blood, by offering up the life of an acceptable victim. The full and ultimate reference, then, is to the vicarious death of the true Israel’s divine King.

V. 24. Consider-And though at present they will not consider, yet afterward, when they see things come to pass, then they shall consider what I have told them.

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?

JEREMIAH

Verses 23, 24. Behold, the whirlwind of the Lord goeth forth with fury — Rather, with anger, the word fury being manifestly improper when applied to God. These two verses occur with some slight variations, Jeremiah 23:19, 20, where see the notes. In the latter days ye shall consider it — The latter days here may signify the time to come; but they commonly imply the times of the gospel, that being the last dispensation, and what should continue till the end of the world. Thus understood, the words import, “When all these evils are come upon you, which God has threatened for your disobedience, and particularly for your heinous crime of rejecting the Messiah, and you have found the denunciations verified in the several captivities you have undergone, then you will understand the import of this and several other prophecies, and the event will perfectly instruct you in their meaning.” — Lowth.

Ver. 24. In the latter days. In the prophetic writings, this phrase, almost without exception, signifies the time of the Messiah.

21-24. Their nobles, etc. — The real thought in this text is much obscured in the translation. Keil renders the passage thus: And his leader shall spring from himself; and his ruler shall go forth from his midst; and I will bring him near, so that he shall approach to me: for who is he that became surety for his life in drawing near to me? saith Jehovah. This text had but a partial fulfilment in the partial independency which the Jews enjoyed subsequent to the captivity; its complete fulfilment comes only in the Messianic reign. “Out of thee shall come a governor that shall rule my people Israel.” The language, I will cause him to draw near, etc., has a technical sense, involving the priestly idea. It implies that the King from among themselves will be also their Priest, thus uniting in himself all that is profoundly representative of the people’s life. The phrase performed (or pledged) the intents of his heart, looks primarily to the terrors which were made to surround the person of an oriental monarch, (see Esther 4:11,) but really to the necessity of entering into the holy of holies in behalf of sinners only by blood, by offering up the life of an acceptable victim. The full and ultimate reference, then, is to the vicarious death of the true Israel’s divine King.