Jeremiah 30 - Introduction

God sheweth Jeremiah the return of the Jews. After their trouble they shall have deliverance: he comforteth Jacob. Their return shall be gracious. Wrath shall fall on the wicked.

Before Christ 606.

THERE are many prophesies in various parts of the Old Testament, which announce the future restoration of Israel to their own land, and the complete re-establishment of both their civil and religious constitution in the latter days, meaning the times of the Gospel dispensation. These two Chapter s contain a prophesy of this kind, which must necessarily be referred to those times, because it points out circumstances which certainly were not fulfilled at the return of the Jews from the Babylonish captivity, nor have hitherto had their completion. For the people who returned from Babylon were chiefly, if not entirely, the people of Judah and Benjamin only, who had been carried away captive by Nebuchadnezzar; but here it is foretold, that not the captivity of Judah only should be restored, but the captivity of Israel also, meaning those ten tribes that were carried away before by Shalmaneser king of Assyria, and who still remain in their several dispersions, having never returned, in a national capacity at least, to their own land, whatever some few individuals have done. But the terms of the prophesy 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, and not of a few only. Again, it is promised, that after this restoration they 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 who 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 dependence upon the Persian monarchy. And when the Grecian monarchy succeeded, they changed their masters only, not their condition; till at length, under the Asmonaean 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.
There is no particular date annexed to this prophesy, 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. Hence the transition is natural and easy to the more glorious and general restoration, which 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 kind of evidence, that the latter, how remote soever its period, would in like manner be brought about by the interposition of Jehovah in its due season.

But though this prophesy relates wholly to one single subject, it seems naturally to divide itself into three distinct parts. The first part, after a short preface, in which the prophet is required to commit to writing the matters revealed to him, commences with representing, in a style of awe and energy, the consternation and distress which in some future day of visitation should fall upon all nations, preparatory to the scene of Jacob's deliverance, Jeremiah 29:5. Israel is encouraged to confide in the divine assurances of restoration and protection, Jeremiah 29:10. He is prepared previously to expect a severe chastisement for the multitude of his sins, but consoled with the prospect of a happy termination, Jeremiah 29:12. This is followed by an enumeration at large of the blessings and privileges to which the Jews should be restored upon their re-admission into God's favour, Jeremiah 29:18. Again however it is declared, that the anger of JEHOVAH would not subside, till his purposed vengeance against the wicked should have been fully executed, and then, but not till then, an entire reconciliation would take place between him and all the families of Israel, Jeremiah 29:23 to Jeremiah 31:1.

The second part of this prophesy begins chap. Jeremiah 31:2 and is marked by a sudden transition to a distant period of time, represented in a vision, and embellished with a variety of beautiful scenes and images. God announces the renewal of his ancient love for Israel, and promises them in consequence thereof a speedy restoration of their former privileges and happiness, Jeremiah 31:2. Already the heralds have proclaimed on mount Ephraim the arrival of the joyful day; they summon the people to re-assemble once more in Zion; and promulge by special command the glad tidings of salvation which God had accomplished for them. God himself declares his readiness to conduct home the remnant of Israel from all parts of their dispersion, to compassionate and relieve their infirmities, and to provide them with all necessary accommodations by the way, Jeremiah 31:6. The news is carried into distant lands, and the nations are summoned to attend to the display of God's power and goodness, in rescuing his people from their stronger enemies, and in supplying them after their return with all manner of good things, to the full extent of their wants and desires, Jeremiah 31:10.

Here the scene changes, and two new personages are successively introduced, in order to diversify the same subject, and to impress it more strongly. Rachel first; who is represented as just risen from her grave, and bitterly bewailing the loss of her children, for whom she looks about her in vain, for none are to be seen. Her tears are dried up, and she is consoled with the assurance that they are not lost for ever, but shall in time be brought back to their ancient borders, Jeremiah 31:15.

Ephraim comes next. He laments his past undutifulness with great contrition and penitence, and professes an earnest desire of amendment. These symptoms of returning duty are no sooner discerned in him, than God acknowledges him once more as a darling child, and resolves with mercy to receive him, Jeremiah 31:18.

The virgin of Israel is then earnestly exhorted to hasten the preparations for her return, and encouraged with the prospect of having a signal miracle wrought in her favour, Jeremiah 31:21. And the vision closes at last with a promise, that the divine blessing should again rest upon the land of Judah, and that the men of Judah should once more dwell there, cultivating it according to the simplicity of ancient institutions, and fully discharged from every want, Jeremiah 31:23.

In the third part, by way of appendix to the Vision, the following gracious promises are specifically annexed: That God would in time to come supply all the deficiencies of Israel and Judah; and would be as diligent to restore, as he had ever been to destroy them; and would not any more visit the offences of the fathers upon the children, Jeremiah 31:27. That he would make with them a better covenant than he had made with their forefathers, Jeremiah 31:31. That they should continue a nation by an ordinance as firm and lasting as that of the heavens, that is to say, they should never be dispersed again, Jeremiah 31:35 and that Jerusalem should again be built, enlarged in its extent, and secure from future desolation, Jeremiah 31:30.