11For I am with you, says Yahweh, to save you; for I will make a full end of all the nations where I have scattered you, but I will not make a full end of you; but I will correct you in measure, and will in no way leave you unpunished.”
12For Yahweh says, “Your hurt is incurable. Your wound is grievous.
13There is no one to plead your cause, that you may be bound up. You have no healing medicines.
14All your lovers have forgotten you. They don’t seek you. For I have wounded you with the wound of an enemy, with the chastisement of a cruel one, for the greatness of your iniquity, because your sins were increased.
15Why do you cry over your injury? Your pain is incurable. For the greatness of your iniquity, because your sins have increased, I have done these things to you.
11 For I am with you, says Yahweh, to save you; for I will make a full end of all the nations where I have scattered you, but I will not make a full end of you; but I will correct you in measure, and will in no way leave you unpunished.”
12 For Yahweh says, “Your hurt is incurable. Your wound is grievous.
13 There is no one to plead your cause, that you may be bound up. You have no healing medicines.
14 All your lovers have forgotten you. They don’t seek you. For I have wounded you with the wound of an enemy, with the chastisement of a cruel one, for the greatness of your iniquity, because your sins were increased.
15 Why do you cry over your injury? Your pain is incurable. For the greatness of your iniquity, because your sins have increased, I have done these things to you.
KJVKing James Version
11 For I am with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished.
12 For thus saith the LORD, Thy bruise is incurable, and thy wound is grievous.
13 There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.
14 All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased.
15 Why criest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquity: because thy sins were increased, I have done these things unto thee.
Show all 3 translations
JPSJPS Tanakh (1917)
11 For I am with thee, saith the LORD, to save thee; for I will make a full end of all the nations whither I have scattered thee, but I will not make a full end of thee; for I will correct thee in measure, and will not utterly destroy thee.
12 For thus saith the LORD: Thy hurt is incurable, and thy wound is grievous.
13 None deemeth of thy wound that it may be bound up; thou hast no healing medicines.
14 All thy lovers have forgotten thee, they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one; for the greatness of thine iniquity, because thy sins were increased.
15 Why criest thou for thy hurt, that thy pain is incurable? For the greatness of thine iniquity, because thy sins were increased, I have done these things unto thee.
Jeremiah 46:11(vv13, 15)Go up into Gilead, and take balm, virgin daughter of Egypt. You use many medicines in vain. There is no healing for you.
Jeremiah 1:19(v11)They will fight against you, but they will not prevail against you; for I am with you”, says Yahweh, “to rescue you.”
Jeremiah 10:24(v11)Yahweh, correct me, but gently; not in your anger, lest you reduce me to nothing.
Jeremiah 15:18(vv12, 15)Why is my pain perpetual, and my wound incurable, which refuses to be healed? Will you indeed be to me as a deceitful brook, like waters…
Job 30:21(v14)You have turned to be cruel to me. With the might of your hand you persecute me.
Show all 100 cross-references
Isaiah 8:10(v11)Take counsel together, and it will be brought to nothing; speak the word, and it will not stand, for God is with us.”
Jeremiah 1:8(v11)Don’t be afraid because of them, for I am with you to rescue you,” says Yahweh.
Jeremiah 4:27(v11)For Yahweh says, “The whole land will be a desolation; yet I will not make a full end.
Jeremiah 5:6(v14)Therefore a lion out of the forest will kill them. A wolf of the evenings will destroy them. A leopard will watch against their cities.…
Lamentations 1:2(v14)She weeps bitterly in the night. Her tears are on her cheeks. Among all her lovers she has no one to comfort her. All her friends have…
Jeremiah 30:15(vv12, 14)Why do you cry over your injury? Your pain is incurable. For the greatness of your iniquity, because your sins have increased, I have done…
Psalms 6:1(v11)Yahweh, don’t rebuke me in your anger, neither discipline me in your wrath.
Jeremiah 5:10(v11)“Go up on her walls, and destroy; but don’t make a full end. Take away her branches, for they are not Yahweh’s.
Jeremiah 5:18(v11)“But even in those days,” says Yahweh, “I will not make a full end of you.
Jeremiah 8:22(v13)Is there no balm in Gilead? Is there no physician there? Why then isn’t the health of the daughter of my people recovered?
Jeremiah 15:20(v11)I will make you to this people a fortified bronze wall. They will fight against you, but they will not prevail against you; for I am with…
Jeremiah 22:20(v14)“Go up to Lebanon, and cry. Lift up your voice in Bashan, and cry from Abarim; for all your lovers have been destroyed.
Jeremiah 30:14(v15)All your lovers have forgotten you. They don’t seek you. For I have wounded you with the wound of an enemy, with the chastisement of a…
Ezekiel 11:16-17(v11)“Therefore say, ‘The Lord Yahweh says: “Whereas I have removed them far off among the nations, and whereas I have scattered them among the…
Matthew 28:20(v11)teaching them to observe all things that I commanded you. Behold, I am with you always, even to the end of the age.” Amen.
Acts 18:10(v11)for I am with you, and no one will attack you to harm you, for I have many people in this city.”
2 Timothy 4:17-18(v11)But the Lord stood by me and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear.…
2 Timothy 4:22(v11)The Lord Jesus Christ be with your spirit. Grace be with you. Amen.
Jeremiah 30:17(vv13, 15)For I will restore health to you, and I will heal you of your wounds,” says Yahweh; “because they have called you an outcast, saying, ‘It…
2 Chronicles 36:16(v12)but they mocked the messengers of God, and despised his words, and scoffed at his prophets, until Yahweh’s wrath arose against his people,…
Job 19:11(v14)He has also kindled his wrath against me. He counts me among his adversaries.
Isaiah 27:7-8(v11)Has he struck them as he struck those who struck them? Or are they killed like those who killed them were killed? In measure, when you send…
Isaiah 43:25(v11)I, even I, am he who blots out your transgressions for my own sake; and I will not remember your sins.
Jeremiah 2:36(v14)Why do you go about so much to change your ways? You will be ashamed of Egypt also, as you were ashamed of Assyria.
Jeremiah 4:30(v14)You, when you are made desolate, what will you do? Though you clothe yourself with scarlet, though you deck yourself with ornaments of…
Jeremiah 14:17(v12)“You shall say this word to them: “ ‘Let my eyes run down with tears night and day, and let them not cease; for the virgin daughter of my…
Jeremiah 22:22(v14)The wind will feed all your shepherds, and your lovers will go into captivity. Surely then you will be ashamed and confounded for all your…
Jeremiah 30:12(v15)For Yahweh says, “Your hurt is incurable. Your wound is grievous.
Jeremiah 33:6(v13)‘Behold, I will bring it health and cure, and I will cure them; and I will reveal to them abundance of peace and truth.
Jeremiah 46:27-28(v11)“But don’t you be afraid, Jacob my servant. Don’t be dismayed, Israel; for, behold, I will save you from afar, and your offspring from the…
Ezekiel 11:13(v11)When I prophesied, Pelatiah the son of Benaiah died. Then I fell down on my face, and cried with a loud voice, and said, “Ah Lord Yahweh!…
Matthew 1:23(v11)“Behold, the virgin shall be with child, and shall give birth to a son. They shall call his name Immanuel;” which is, being interpreted,…
Romans 9:27-29(v11)Isaiah cries concerning Israel, “If the number of the children of Israel are as the sand of the sea, it is the remnant who will be saved;…
Romans 11:5-7(v11)Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then it is no longer of…
Job 34:29(vv13, 15)When he gives quietness, who then can condemn? When he hides his face, who then can see him? He is over a nation or a man alike,
Exodus 15:26(v13)He said, “If you will diligently listen to Yahweh your God’s voice, and will do that which is right in his eyes, and will pay attention to…
Deuteronomy 32:39(v13)“See now that I myself am he. There is no god with me. I kill and I make alive. I wound and I heal. There is no one who can deliver out of…
Joshua 9:10-11(v15)and all that he did to the two kings of the Amorites who were beyond the Jordan, to Sihon king of Heshbon and to Og king of Bashan, who was…
2 Chronicles 36:14-17(v15)Moreover all the chiefs of the priests, and the people, trespassed very greatly after all the abominations of the nations; and they…
Ezra 9:6-7(v15)and I said, “My God, I am ashamed and blush to lift up my face to you, my God; for our iniquities have increased over our head, and our…
Ezra 9:13(v15)“After all that has come on us for our evil deeds, and for our great guilt, since you, our God, have punished us less than our iniquities…
Nehemiah 9:26-36(v15)“Nevertheless they were disobedient, and rebelled against you, cast your law behind their back, killed your prophets that testified against…
Job 5:18(v13)For he wounds and binds up. He injures and his hands make whole.
Job 13:24-28(v14)Why do you hide your face, and consider me your enemy? Will you harass a driven leaf? Will you pursue the dry stubble? For you write bitter…
Job 16:9(v14)He has torn me in his wrath and persecuted me. He has gnashed on me with his teeth. My adversary sharpens his eyes on me.
Job 34:6(v15)Notwithstanding my right I am considered a liar. My wound is incurable, though I am without disobedience.’
Psalms 106:23(v13)Therefore he said that he would destroy them, had Moses, his chosen, not stood before him in the breach, to turn away his wrath, so that he…
Psalms 142:4(v13)Look on my right, and see; for there is no one who is concerned for me. Refuge has fled from me. No one cares for my soul.
Isaiah 1:4-5(v15)Ah sinful nation, a people loaded with iniquity, offspring of evildoers, children who deal corruptly! They have forsaken Yahweh. They have…
Isaiah 1:5-6(v12)Why should you be beaten more, that you revolt more and more? The whole head is sick, and the whole heart faint. From the sole of the foot…
Isaiah 1:6(v13)From the sole of the foot even to the head there is no soundness in it: wounds, welts, and open sores. They haven’t been closed, bandaged,…
Isaiah 1:21-24(v15)How the faithful city has become a prostitute! She was full of justice. Righteousness lodged in her, but now there are murderers. Your…
Isaiah 5:2(v15)He dug it up, gathered out its stones, planted it with the choicest vine, built a tower in the middle of it, and also cut out a wine press…
Isaiah 30:13-14(v15)therefore this iniquity shall be to you like a breach ready to fall, swelling out in a high wall, whose breaking comes suddenly in an…
Isaiah 59:1-4(v15)Behold, Yahweh’s hand is not shortened, that it can’t save; nor his ear dull, that it can’t hear. But your iniquities have separated you…
Isaiah 59:12-15(v15)For our transgressions are multiplied before you, and our sins testify against us; for our transgressions are with us, and as for our…
Isaiah 59:16(v13)He saw that there was no man, and wondered that there was no intercessor. Therefore his own arm brought salvation to him; and his…
Jeremiah 2:19(v15)“Your own wickedness will correct you, and your backsliding will rebuke you. Know therefore and see that it is an evil and bitter thing,…
Jeremiah 2:28-30(v15)“But where are your gods that you have made for yourselves? Let them arise, if they can save you in the time of your trouble; for you have…
Jeremiah 5:6-9(v15)Therefore a lion out of the forest will kill them. A wolf of the evenings will destroy them. A leopard will watch against their cities.…
Jeremiah 5:25-31(v15)“Your iniquities have turned away these things, and your sins have withheld good from you. For wicked men are found among my people. They…
Jeremiah 6:6-7(v15)For Yahweh of Armies said, “Cut down trees, and cast up a mound against Jerusalem. This is the city to be visited. She is wholly oppression…
Jeremiah 6:13(v15)“For from their least even to their greatest, everyone is given to covetousness. From the prophet even to the priest, everyone deals…
Jeremiah 6:23(v14)They take hold of bow and spear. They are cruel, and have no mercy. Their voice roars like the sea, and they ride on horses, everyone set…
Jeremiah 7:8-11(v15)Behold, you trust in lying words that can’t profit. Will you steal, murder, commit adultery, swear falsely, burn incense to Baal, and walk…
Jeremiah 9:1-9(v15)Oh that my head were waters, and my eyes a spring of tears, that I might weep day and night for the slain of the daughter of my people! Oh…
Jeremiah 11:13(v15)For according to the number of your cities are your gods, Judah; and according to the number of the streets of Jerusalem have you set up…
Jeremiah 32:30-35(v15)“For the children of Israel and the children of Judah have done only that which was evil in my sight from their youth; for the children of…
Jeremiah 38:22(v14)‘Behold, all the women who are left in the king of Judah’s house will be brought out to the king of Babylon’s princes, and those women will…
Lamentations 1:5(v15)Her adversaries have become the head. Her enemies prosper; for Yahweh has afflicted her for the multitude of her transgressions. Her young…
Lamentations 1:19(v14)“I called for my lovers, but they deceived me. My priests and my elders gave up the spirit in the city, while they sought food for…
Lamentations 2:4-5(v14)He has bent his bow like an enemy. He has stood with his right hand as an adversary. Has killed all that were pleasant to the eye. In the…
Lamentations 3:39(v15)Why does a living man complain, a man for the punishment of his sins?
Lamentations 4:13(v15)It is because of the sins of her prophets and the iniquities of her priests, That have shed the blood of the just in the middle of her.
Lamentations 5:16-17(v15)The crown has fallen from our head. Woe to us, for we have sinned! For this our heart is faint. For these things our eyes are dim.
Ezekiel 9:8-10(v14)While they were killing, and I was left, I fell on my face, and cried, and said, “Ah Lord Yahweh! Will you destroy all the residue of…
Ezekiel 16:1-63(v15)Again Yahweh’s word came to me, saying, “Son of man, cause Jerusalem to know her abominations; and say, ‘The Lord Yahweh says to Jerusalem:…
Ezekiel 20:1-49(v15)In the seventh year, in the fifth month, the tenth day of the month, some of the elders of Israel came to inquire of Yahweh, and sat before…
Ezekiel 22:1-23(v15)Moreover Yahweh’s word came to me, saying, “You, son of man, will you judge? Will you judge the bloody city? Then cause her to know all her…
Ezekiel 22:30(v13)“I sought for a man among them who would build up the wall and stand in the gap before me for the land, that I would not destroy it; but I…
Ezekiel 23:9(v14)“Therefore I delivered her into the hand of her lovers, into the hand of the Assyrians, on whom she doted.
Ezekiel 23:22(v14)“Therefore, Oholibah, the Lord Yahweh says: ‘Behold, I will raise up your lovers against you, from whom your soul is alienated, and I will…
Ezekiel 37:11(v12)Then he said to me, “Son of man, these bones are the whole house of Israel. Behold, they say, ‘Our bones are dried up, and our hope is…
Hosea 2:5(v14)For their mother has played the prostitute. She who conceived them has done shamefully; for she said, ‘I will go after my lovers, who give…
Hosea 2:10-16(v14)Now I will uncover her lewdness in the sight of her lovers, and no one will deliver her out of my hand. I will also cause all her…
Hosea 5:12-13(v15)Therefore I am to Ephraim like a moth, and to the house of Judah like rottenness. “When Ephraim saw his sickness, and Judah his wound, Then…
Hosea 5:14(v14)For I will be to Ephraim like a lion, and like a young lion to the house of Judah. I myself will tear in pieces and go away. I will carry…
Hosea 6:1(v13)“Come! Let’s return to Yahweh; for he has torn us to pieces, and he will heal us; he has injured us, and he will bind up our wounds.
Hosea 14:4(v13)“I will heal their waywardness. I will love them freely; for my anger is turned away from him.
Amos 9:8-9(v11)Behold, the eyes of the Lord Yahweh are on the sinful kingdom, and I will destroy it from off the surface of the earth; except that I will…
Micah 1:9(v15)For her wounds are incurable; for it has come even to Judah. It reaches to the gate of my people, even to Jerusalem.
Micah 7:9(v15)I will bear the indignation of Yahweh, because I have sinned against him, until he pleads my case, and executes judgment for me. He will…
Nahum 3:19(v13)There is no healing your wound, for your injury is fatal. All who hear the report of you clap their hands over you; for who hasn’t felt…
Zephaniah 3:1-5(v15)Woe to her who is rebellious and polluted, the oppressing city! She didn’t obey the voice. She didn’t receive correction. She didn’t trust…
Malachi 4:1-2(v15)“For, behold, the day comes, it burns as a furnace; and all the proud, and all who work wickedness, will be stubble; and the day that comes…
100 distinct cross-references across this passage (113 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv11–15He repeats in other words what we have already…
He repeats in other words what we have already stated, but for the purpose of giving fuller support to trembling and wavering minds. God then promises that he would be present with his people to save them. Now as this could not easily be believed, and as the Jews looking only on their state at that time could not but despair, the Prophet added this comparison between them and the Gentiles. The Chaldeans and the Assyrians flourished seventy years in every kind of wealth, in luxuries, in honor — in short, they possessed every thing necessary for an earthly happiness. What, then, could the Jews have thought, but that unbelievers and God’s enemies were happy, but that they were miserable, being oppressed by hard servitude and loaded with many reproaches, and living also in poverty, and counted as sheep destined for the slaughter? When, therefore, all these things were plain before their eyes, what but despair must have laid hold on their minds? Therefore God obviates this evil;
And he says that he would make a consummation among the nations, as though he had said, “When I begin to punish the Gentile nations, I will destroy them with an utter destruction, no hope will remain for them. But as to thee, I will not make a consummation.” Thus he makes a difference between the punishment inflicted on the reprobate and ungodly and that by which he would chastise the sins of his people; for the punishment he would inflict on the wicked would be fatal, while the punishment by which he would chastise his Church would be only for a time; it would therefore be to it for medicine and salvation.
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We now, then, perceive what the Prophet had in view: he mitigated the bitterness of grief as to the faithful, for God would not wholly cast them away. And he shews that their scourges ought to be patiently borne, because they were to hope for an end of them; but that it would be different when he visited the reprobate, because he would leave them without any hope. In short, he says, that he would be a severe judge to the last degree as to the unbelieving, but that he would chastise his own people as a Father.
Other passages seem, however, to militate against this view; for God declares that he would make a consummation as to his chosen people, as in Isaiah 10:23, and in other places. But the explanation is obvious; for there he refers to the whole body of the people, which were alienated from him; but here his word is addressed to the faithful,
“the remnant of grace,”
as Paul calls them, (Romans 11:5) We ought, therefore, ever to consider who those are whom the Prophets address; for at one time they refer to the promiscuous mass, and at another time they address apart the faithful, and promise them salvation. Thus, then, we have before seen that God would make a consummation as to his people, that is, the reprobate; but the Prophet here turns his discourse to the Church and the seed which God would preserve in safety among a people apparently cut off and lost. Whenever, therefore, the devil would drive us to despair, whenever we are harassed in our minds when God deals with us more severely than we expect, let this consolation be remembered, that God will not make a consummation with us; for what is here said of the Church may and ought to be applied to every individual believer. God, indeed, handles them often roughly when he sees it necessary for them, but he never wholly consumes them.
I will not make, he says, a consummation with thee, but I will chastise thee in judgment Here the copulative ought to be taken as an adversative particle, and “judgment” has the sense of moderation, as we have seen in Jeremiah 10:24,
“Chastise me, O Lord, but not in thy wrath;”
he had mentioned “judgment” before. In this sense is judgment used here, that is, for that moderation which God adopts towards his chosen, for he is ever mindful of his mercy, and regards not what they deserve, but what they can bear. When, therefore, God withholds his hand and gently chastises his people, he is said to punish them in judgment, that is, moderately. For judgment is not to be taken here for rectitude, because God never exceeds due limits so as to be subject to the charge of cruelty; judgment is also opposed to just rigor, and it is often opposed to injustice; but in this place we are to understand that the contrast is between judgment and the just rigor of God. Then judgment is nothing else but the mitigation of wrath.
At last he adds, By cleansing I will not cleanse thee, or, “by cutting down I will not cut thee down.” The verb, נקה, nuke, means sometimes to cleanse, or to render innocent; and it means also intransitively to be pure and harmless; but it is to be taken here transitively. It cannot, then, be rendered otherwise than “by cleansing I will not cleanse thee,” or, “I will not cut thee down;” for it has also this meaning, and either of the two senses is suitable. If we read, “I will not cut thee down,” it is the continuation of the same subject; “I will chastise thee in judgment, and I will not therefore cut thee down,” that is, I will not make a consummation. It would then be, as it is evident, a very suitable connection, and it would run smoothly were we to read, “I will not cut thee down.” But the other version is also appropriate, though it may admit of a twofold meaning; some take it adversatively, “Though I shall not make thee innocent;” that is, though I shall not spare thee, but chastise thee moderately; and this intimation was very seasonable; for the flesh ever seeks impunity. Now God sees that it is not good for us to escape unpunished when we offend; it is then necessary to bear in mind this doctrine, that though God will not allow us to be exempt from punishment, nor indulge us, but smite us with his rods, he is yet moderate in his judgment towards us. But others refer to this passage in Isaiah,
“I made thee to pass through the furnace and refined thee, but not as silver, otherwise thou wouldest have been consumed.” (Isaiah 48:10)
God then tries his people, or cleanses them with chastisements; but how? or, how long? — not as silver and gold, for that would wholly consume them. For when silver is purged from its dross, and also gold, the purer and clearer portion remains; but men, as there is nothing in them but vanity, would be wholly consumed, were God to try them as silver and gold. But as this interpretation is too refined, I am more disposed to adopt one of the two first, that is, that God would not wholly cut them down, though he would chastise them, or, that though he would not count or regard them wholly innocent, nor so indulge them as to let them go unpunished, he would yet be merciful and propitious to them, as he would connect judgment with his chastisements, that they might not be immoderate.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp1656 · Public DomainOn vv11–15Jer 30:11 For I [am] with thee, saith the…
Jer 30:11 For I [am] with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished.
Ver. 11. For I am with thee.] To preserve thee, and to provide for thee; to support thee, and to supply thee.
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Though I make a full end of all nations.] See Isa 27:7-8. {See Trapp on "Isa 27:7"} {See Trapp on "Isa 27:8"} Jer 5:10; Jer 5:18.
But I will correct thee in measure.] Heb., According to judgment, not summo iure et rigida iustitia; not as I might, but in mercy and with moderation.
And will not leave thee altogether unpunished.] Heb., Et innocentando non innocentabo te; in very faithfulness I will afflict thee, that I may be true to thy soul, and not cruel to thy body. {a}
{a} Aliqui reddunt mundando non mundabo te, id est, non excoquam te exacte ad purum putum.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv11–15To save thee with a temporal salvation and deliverance,…
To save thee with a temporal salvation and deliverance, and those of thee who are Israelites indeed with a spiritual and eternal salvation; but the first is what is here principally intended. God puts a difference betwixt the chastisements of his people, and the punishments of their enemies; the latter he destroyeth with an utter and total destruction, to make an end of them; but he chastens his people like a father for their profit, and will not bring them to utter ruin. He corrects them
in measure; the Hebrew word signifieth, in judgment; that is, not in equity only, but in wisdom, or with moderation, whereas he is said to punish his enemies in fury. There are many texts of Scripture that mention this difference which God puts betwixt his punishing his people and his punishing their enemies, Isa 26:14,19; 27:7,8. But yet God will not let his own people go altogether unpunished, that by it they may be reclaimed, and the world may take notice that God is of purer eyes than that he can, in any persons, behold iniquity.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv11–15For I am with thee, saith the Lord, to…
For I am with thee, saith the Lord, to save thee,.... Not only from temporal enemies, but from spiritual ones, sin, Satan, and the world; and to save them with a spiritual and everlasting salvation, which the presence and power of God, through his rich grace, will bring all his people to:
though I will make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee; a full end has been made of the Assyrians, Chaldeans, and Egyptians; these people and their names are no more; and of Rome Pagan, which, upon the opening of the sixth seal, departed as a scroll that is rolled together; and so will all the antichristian states be made a full end of, when the vials of God's wrath are poured out upon them; and yet the people of the Jews, a poor, mean, and despicable people, have been continued a distinct people, notwithstanding their dispersion so many hundreds of years; and will continue so until they are called and converted:
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but I will correct thee in measure; or "in", or "according to judgment" (u); as in Jer 10:24; wisely, moderately, and with clemency; which the Targum paraphrases "judgment remitted"; which is not strict and rigorous, but is abated of its rigour, and is mixed with mercy:
and will not leave thee altogether unpunished; or, "let thee go free"; from correction and chastisement in a merciful way. The Targum is,
"in destroying I will not destroy thee;''
or utterly destroy thee. And Kimchi and Ben Melech interpret it of cutting off, from the use of the word in Zac 5:3.
(u) "in judicio", Pagninus, Montanus; "secundum, vel juxta judicium", Piscator, Schmidt.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv11–14In measure - Not in equity only, but with…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv11, 12, 13, 15Verse 11. Though I make a full end of…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v12Jer 30:12-15. Thy bruise is incurable — In all…
Jer 30:12-15. 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 Jer 30:17, and Jer 8:22; Isa 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv12–15Incurable - Mortal, fatal.
Incurable - Mortal, fatal.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv11, 13, 14Nations, which are now no more. Grabe supplies ver.…
Nations, which are now no more. Grabe supplies ver. 10, 11, 15., and 22. (Haydock) --- Judgment, like a father, (Calmet) though the chastisement may seem cruel, ver. 14. (Haydock) --- Hebrew, "with justice, but I will not deny thee for ever." Chaldean, "utterly." (Calmet) --- Only the Church is preserved continually. All other kingdoms change. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn v1212 For thus saith Jehovah, thy wound is incurable,8
2. THE TURN OF AFFAIRS: THE LORD FOR THE CHASTISED AND AGAINST THE CHASTISER
Jer_30:12-17
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12 For thus saith Jehovah, thy wound is incurable,8
Mortal thy stroke.
13 There is no one who undertaketh thy case,
For thy wound thou hast no remedies of bandages.9
14 All thy lovers have forgotten thee;
They ask not after thee;
For I have smitten them with the stroke of an enemy,
With cruel chastisement for the greatness of thy guilt;
Because thy sins are innumerable.10
15 Why criest thou over thy wound,
That thy sorrow is incurable?11
Because of the greatness of thy guilt,
Because thy sins are innumerable, I have done this.
16 Therefore all who devour thee shall be devoured,
And all thy oppressors shall go away together into captivity.
And they that spoil thee12 shall be a spoil,
And all thy plunderers will I give up to plunder.
17 For I will restore health unto thee,
And I will heal thee of thy wounds, saith Jehovah;
For they call thee “Outcast,”
“Zion, which no man asketh after.”
EXEGETICAL AND CRITICAL
This whole strophe is most closely connected with Jer_30:11, and explains the three thoughts expressed in this verse: that Zion is chastised according to its deserts, but is not to be destroyed, while destruction shall be the lot of its enemies. Thus Jer_30:12-15 are a commentary on the words “chastise thee according to justice” in Jer_30:11. For it is here set forth that Israel is given over to severe sickness without a protector and physician (Jer_30:12-13), that all friends have forsaken the people so severely chastised by God, (Jer_30:14), which people moreover have no right to complain of such treatment, for the Lord has done this on account of their sins (Jer_30:15). The sentence therefore, etc. (Jer_30:16), refers back to the declaration in the 11th verse that the Lord will make an utter end of the nations, among whom He scattered Israel. The right of retribution is to be exercised on them in the fullest measure. Jer_30:17 finally is connected with the third point in Jer_30:11, viz., that Israel is to be healed of his wounds after he has been apparently outcast and forgotten.
Jer_30:12-15. For thus saith Jehovah … I hare done this.—For introduces the proof that Israel will not really be left unpunished, but will be severely chastised, so that he will only not be utterly destroyed.—Mortal thy stroke. Comp. Jer_10:19; Jer_14:17. Jer_30:13. There is no one, etc. Comp. Jer_5:28; Jer_22:16.—Thy lovers. Comp. Jer_22:20; Jer_22:22.—For … stroke of an enemy. When a man is forsaken by God his fellow-men also forsake him.—For the greatness, etc. In these and the following words to the end of Jer_30:15 lies the confirmation of according to justice, Jer_30:11 to Jer_5:6; Jer_13:22.—Why criest thou? Israel has no right to complain of severe treatment. The Lord deals with him, “according to justice,” Jer_30:11.
Jer_30:16. Therefore all … give up to plunder.—Therefore has no sense if we refer it to what immediately precedes. For it cannot be said that the .enemies are to be destroyed, because the Lord has punished His people according to the greatness of their guilt. For if only strict justice prevailed, Israel deserved the same punishment as, or even severer punishment than the heathen. Comp. Jer_2:10 sqq. I therefore refer Therefore to Jer_30:11, to which this whole passage is only a corollary, and particularly to the words Though I make a full end of all the nations, etc. Israel’s guilt is in the past, and cause of the present calamity, hence for in Jer_30:12. The destruction of the heathen is future, and the effect of the judgment pronounced by God in Jer_30:11, hence therefore, Jer_30:16.—All who devour thee. Comp. rems. on Jer_2:3; Jer_10:25.—Go away together, etc. Comp. Jer_22:22.—Shall be a spoil. Comp. Zep_1:13; 2Ki_21:14.—To plunder. Comp. Jer_2:14.
Jer_30:17. For I will restore … asketh after. This sentence also refers to Jer_30:11, and to the words Will not make an end of thee. The Lord will not utterly destroy Israel, for He has in mind to heal the people of the blows to which they have been exposed.—I will restore, etc. Comp. rems. on Jer_8:22.—For they call. The statement of the reason refers here to the thought that Israel needed healing.—Outcast. Comp. Isa_14:3-4; Mic_4:6; Zep_3:19.—Zion, etc., a sentence of the object, dependent on a verbum dicendi contained in call.—Which no man asketh after=ea, quam nemo curat.
[Jer_30:12-15. “So desperate were the circumstances of the Jews in Babylon while enduring the punishment God had inflicted upon them for their crimes, that no human interposition which they would naturally expect, could avail for their deliverance. Egypt, Syria, Tyre, etc., which had formerly been their confederates, were all laid prostrate by the same haughty conqueror whose chains they themselves wore. They are accordingly represented under the metaphor of a body full of wounds, left entirely destitute of medical aid.” Henderson.—S. R. A.]
DOCTRINAL AND ETHICAL
1. Joh. Conr. Schaller, pastor at Cautendorf, says in his Gospel Sermons, (Hof. 1742, S. 628), “These chapters are like a sky in which sparkle many brilliant stars of strong and consolatory declarations, a paradise and pleasure-garden in which a believing soul is refreshed with delightsome flowers of instruction, and solaced with sweetly flavored apples of gracious promise.”
2. On Jer_30:1-3. The people of Israel were not then capable of bearing such a prophecy, brimming over with happiness and glory. They would have misused it, hearing to the end what was promised them, and then only the more certainly postponing what was the only thing then necessary—sincere repentance. Hence they are not yet to hear this gloriously consolatory address. It is to be written, that it may in due time be perceived that the Lord, even at the time when He was obliged to threaten most severely, had thoughts of peace concerning the people, and that thus the period of prosperity has not come by chance, nor in consequence of a change of mind, but in consequence of a plan conceived from the beginning and executed accordingly.
3. On Jer_30:7. The great and terrible day of the Lord (Joe_3:4) has not the dimensions of a human day. It has long sent out its heralds in advance. Yea, it has itself already dawned. For since by the total destruction of the external theocracy judgment is begun at the house of God (1Pe_4:17), we stand in the midst of the day of God in the midst of the judgment of the world. Then the time of trouble for Jacob has begun (Jer_30:7), from which he is to be delivered, when the fulness of the Gentiles is come in (Romans 11.)
4. On Jer_30:9. Christ is David in his highest potency, and He is also still more. For if we represent all the typical points in David’s life as a circle, and draw a line from each of these points, the great circle thus formed would comprise only a part of the πλήρωμα given in Christ. Nevertheless Christ is the true David, who was not chosen like Saul for his bodily stature, but only for his inward relation to God (comp. Psa_2:7), whose kingdom also does not cease after a short period of glory, but endures forever; who will not like Saul succumb to his enemies, but will conquer them all, and will give to his kingdom the widest extent promised; all this however not without, like David, having gone through the bitterest trials.
5. On Jer_30:11. “Modus paternæ castigationis accommodatus et quasi appensus ad stateram judicii Dei adeoque non immensus sed dimensus.” “Christus ecclesiam crucis suæ hæredem constituit. Gregor. M.” Förster.
6. On Jer_30:14. “Cum virlutem patientiæ nostræ flagella transeunt, valde metuendum est, ne peccatis nostris exigentibus non jam quasi filii a patre, sed quasi hostes a Domino feriamur. Gregor. M. Moral. XIV. 20, on Job_19:11.” Ghisler.
7. On Jer_30:17. “Providentia Dei mortalibus salutifera, antequam percutiat, pharmaca medendi gratiâ componit, et gladium iræ suæ φιλανθρωπίᾳ acuit. Evagr. Hist. Ecc_4:6.”—“Quando incidis in tentationem, crede, quod nisi cognovisset te posse illam evadere, non permisisset te in illam incidere. Theophyl. in cap. 18 Joh.” Förster.—“Feriam prius et sanabo melius. Theophyl. in Hosea 11.” Ghisler.
8. On Jer_30:21. “This church of God will own a, Prince from its midst—Jesus, of our flesh and blood through the virgin Mary, and He approaches God, as no other can, for He is God’s image, God’s Son, and at the same time the perfect, holy in all His sufferings, only obedient son of man. This king is mediator and reconciler with God; He is also high-priest and fulfilled all righteousness, as was necessary for our propitiation. What glory to have such a king, who brings us nigh unto God, and this is our glory!” Diedrich.
9. On Jer_31:1. “There is no greater promise than this: I will be thy God. For if He is our God we are His creatures, His redeemed, His sanctified, according to all the three articles of the Christian faith.” Cramer.
10. On Jer_31:2. “The rough heap had to be sifted by the sword, but those who survived, though afflicted in the desert of this life, found favor with God, and these, the true Israel, God leads into His rest.” Diedrich.
11. On Jer_31:3. “The love of God towards us comes from love and has no other cause above or beside itself, but, is in God and remains in God, so that Christ who is in God is its centre. For herein is love, not that we loved God, but that He loved us (1Jn_4:10).” Cramer. “Totum gratiæ imputatur, non nostris meritis. Augustine in Psalms 31.” Förster. “Before I had done anything good Thou hadst already moved towards me. Let these words be written on your hearts with the pen of the living God, that they may light you like flames of fire on the day of the marriage. It is your certificate of birth, your testimonial. Let me never lose sight of how much it has cost Thee to redeem me.” Zinzendorf. “God says: My chastisement even was pure love, though then you did not understand it; you shall learn it afterwards.” Diedrich. [“I incline to the construction given in the English version, both because the suffix to the verb is more naturally, ‘I have drawn thee,’ than ‘I have drawn out toward thee,’ and because there seems to be a tacit allusion to Hos_11:4, ‘With loving kindness have I drawn thee.’—-A great moral truth lies in this passage so construed, viz., that the main power which humbles man’s pride, softens his hard heart and makes him recoil in shame and sorrow from sinning, comes through his apprehension of God’s love as manifested in Christ and His cross. It is love that, draws the fearful or stubborn soul to the feet of divine mercy.” Cowles.—S. R. A.]
12. On Jer_31:6. “It is well: the watchmen on Mount Ephraim had to go to Zion. They received however another visit from the Jewish priests, which they could not have expected at the great reformation, introduced by John, and which had its seat among other places on Mount Ephraim. The Samaritans were not far distant, and Mount Ephraim had even this honor that when the Lord came to His temple He took His Seat as a teacher there.” Zinzendorf. [“God’s grace loves to triumph over the most inveterate prejudices… No words could represent a greater and more benign change in national feeling than these: Samaria saying through her spiritual watchmen, ‘Let us go up to Zion to worship, for our God is there.’ ” Cowles. “ ‘Ascendamus in Sion, hoc est in Ecclesiam’ says S. Jerome. According to this view, the watchmen here mentioned are the Preachers of the Gospel.” Wordsworth.—S. R. A.]
13. On Jer_31:9. “I will lead them. It is an old sighing couplet, but full of wisdom and solid truth:—
‘Lord Jesus, while I live on earth, O guide me,
Let me not, self-led, wander from beside Thee.’ ”
—Zinzendorf.
14. On Jer_31:10. “He who has scattered Israel will also collect it. Why? lie is the Shepherd. It is no wolf-scattering. He interposes His hand, then they go asunder, and directly come together again more orderly.” Zinzendorf.
15. On Jer_31:12-14. “Gaudebunt electi, quando videbunt supra se, intra se, juxta se, infra se. Augustine.”—“Præmia cœlestia erunt tam magna, ut non possint mensurari, tam multa, ut non possint numerari, tam copiosa, ut non possint terminari, tam pretiosa, ut non possint æstimari. Bernhard.” Förster.
16. On Jer_31:15. “Because at all times there is a similar state of things in the church of God, the lament of Rachel is a common one. For as this lament is over the carrying away captive and oppressions of Babylon, so is it also a lament over the tyranny of Herod in slaughtering the innocent children (Mat_2:1-7.)”Cramer. “Premuntur justi in ecclesia ut clament, clamantes exaudiuntur, exauditi glorificent Deum. Augustin.” Förster.—With respect to this, that Rachel’s lament may be regarded as a type of maternal lamentation over lost children, Förster quotes this sentence of Cyprian: non amisimus, sed præmisimus (2Sa_12:23). [On the application of this verse to the murder of the innocents consult W. L. Alexander, Connexion of the Old and New. Testament, p. 54, and W. H. Mill in Wordsworth’s Note in loc.—S. R. A.]
17. On Jer_31:18. The conversion of man must always be a product of two factors. A conversion which man alone should bring about, without God, would be an empty pretence of conversion; a conversion, which God should produce, without man, would be a compulsory, manufactured affair, without any moral value. The merit and the praise is, however, always on God’s side. He gives the will and the execution. Did He not discipline us, we should never learn discipline. Did He not lead back our thoughts to our Father’s house which we have left (Luke 15) we should never think of returning.
18. On Jer_31:19. “The children of God are ashamed their life long, they cannot raise their heads for humiliation. For their sins always seem great to them, and the grace of God always remains something incomprehensible to them.”Zinzendorf. The farther the Christian advances in his consciousness of sonship and in sanctification, the more brilliantly rises the light of grace, the more distinctly does he perceive in this light, how black is the night of his sins from which God has delivered him. [“It is the ripest and fullest ears of grain which hang their heads the lowest.”—S. R. A.]
19. On Jer_31:19. “The use of the dear cross is to make us blush (Dan_9:8) and not regard ourselves as innocent (Jer_30:11). And as it pleases a father when a child soon blushes, so also is this tincture a flower of virtue well-pleasing to God.” Cramer. “Deus oleum miserationis suæ non nisi in vas contritum et contribulatum infundit. Bernhard.”Förster.
20. On Jer_31:19. The reproach of my youth. “The sins of youth are not easily to be forgotten (Psa_25:7; Job_31:18). Therefore we ought to be careful so to act in our youth as not to have to chew the cud of bitter reflection in our old age. It is a comfort that past sins of youth will not injure the truly penitent. Non nocent peccata præterita, cum non placent præsentia. Augustine. To transgress no more is the best sign of repentance.” Cramer.
21. On Jer_31:20. “Comforting and weighty words, which each one should lay to heart. God loves and caresses us as a mother her good child. He remembers His promise. His heart yearns and breaks, and it is His pleasure to do us good.” Cramer. “lpsius proprium est, misereri semper et parcere.” Augustine.—“Major est Dei misericordia quam omnium hominum miseria.” Idem.
22. On Jer_31:23. The Lord bless thee, thou dwelling-place of righteousness, thou holy mountain. “Certainly no greater honor was ever done to the Jewish mountains than that the woman’s seed prayed and wept on them, was transfigured, killed and ascended above all heaven.” Zinzendorf. “ It cannot be denied that a church sanctifies a whole place …. Members of Jesus are real guardian angels, who do not exist in the imagination, but are founded on God’s promise (Mat_25:40).” Idem.
23. On Jer_31:29-30. “The so-called family curse has no influence on the servants of God; one may sleep calmly nevertheless. This does not mean that we should continue in the track of our predecessors, ex. gr., when our ancestors have gained much wealth by sinful trade, that we should continue this trade with this wealth with the hope of the divine blessing…. If this or that property, house, right, condition be afflicted with a curse, the children of God may soon by prudent separation deliver themselves from these unsafe circumstances. For nothing attaches to their persons, when they have been baptized with the blood of Jesus and are blessed by Him.” Zinzendorf.
24. On Jer_31:29-30. “In testamento novo per sarguinem mediatoris deleto paterno chirographo incipit homo paternis debitis non esse obnoxius renascendo, quibus nascendo fuerat obligatus, ipso Mediatore di cente: Ne vobis patrem dicüis in terra (Mat_23:9). Secundum hoc utique, quod alios natales, quibus non patri succederemus, sed cum patre semper viveremus, invenimus.” Augustine, contra Julian, VI. 12, in Ghisler.
25. On Jer_31:31. “In veteribus libris aut nusquam aut difficile præter hunc propheticum locum legitur facta commemoratio testamenti novi, ut omnino ipso nomine appellaretur. Nam multis locis hoc significalur et prænuntiatur futurum, sed non ita ut etiam nomen lega’ ur expressum.” Augustine, de Spir. et Lit. ad Marcellin, Cap. 19 (where to Cap. 29 there is a detailed discussion of this passage) in Ghisler.—“In the whole of the Old Testament there is no passage, in which the view is so clearly and distinctly expressed as here that the law is only παιδαγαγός. And though some commentators have supposed that the passage contains only a censure of the Israelites and not of the Old Covenant, they only show thus that they have not understood the simple meaning of the words.” Ebrard. Comm. zum Hebräerbr. S. 275.
26. On Jer_31:31, sqq. “Propter veteris hominis noxam, quæ per literam jubentem et minantem minime sanabatur, dicitur illud testamentum vetus; hoc antem novum propter novitatem spiritus, quæ hominem novum sanat a vitio vetustatis.” Augustine, c. Lit. Cap. 19.
27. On Jer_31:33. “Quid sunt ergo leges Dei ab ipso Deo scriptæ in cordibus, nisi ipsa præsentia Spiritus sancti, qui est digitus Dei, quo præsente diffunditur charitas in cordibus nostrio, quæ plenitudo legis est et præcepti finis?” Augustine, l. c. Cap. 20.
28. On Jer_31:34. “Quomodo tempus est novi testamenti, de quo propheta dixit: et non docebit unusquisque civem suum, etc. nisi quia rjusdem testamenti novi æternam mercedem, id est ipsius Dei beatissimam contemplationem promittendo conjunxit?” Augustine, l. c. Cap. 24.
29. On Jer_31:33-34. “This is the blessed difference between law and Gospel, between form and substance. Therefore are the great and small alike, and the youths like the elders, the pupils more learned than their teachers, and the young wiser than the ancients (1Jn_2:20 sqq.). Here is the cause:—For I will forgive their iniquities. This is the occasion of the above; no one can effect this without it. Forgiveness of sins makes the scales fall from people’s eyes, and gives them a cheerful temper, clear conceptions, a clear head.”Zinzendorf.
30. On Jer_31:35-37. “Etsi particulares ecclesiæ intotum deficere possunt, ecclesia tamen catholica nunquam defecit aut deficiet. Obstant enim Dei amplissimæ promissiones, inter quas non ultimum locum sibi vindicut quæ hic habetur Jer_31:37.” Förster.
31. On Jer_31:38-40. “Jerusalem will one day be much greater than it has ever been. This is not to be understood literally but spiritually. Jerusalem will be wherever there are believing souls, its circle will be without end and comprise all that has been hitherto impure and lost. This it is of which the prophet is teaching, and which he presents in figures, which were intelligible to the people in his time. The hill Gareb, probably the residence of the lepers, the emblem of the sinner unmasked and smitten by God, and the cursed valley of Ben-Hinnom will be taken up into the holy city. God’s grace will one day effect all this, and Israel will thus be manifested as much more glorious than ever before.” Diedrich.
HOMILETICAL AND PRACTICAL
1. On Jer_30:5-9. Sermon on one of the last Sundays after Trinity or the second in Advent. The day of the judgment of the world a great day. For it is, (1) a day of anxiety and terror for all the world; (2) a day of deliverance from all distress for the church of the Lord; (3) a day of realization of all the happiness set in prospect before it.
2. On Jer_30:10-12. Consolation of the church in great trial. 1. It has well deserved the trial (Jer_30:12); 2. it is therefore chastised, but with moderation; 3. it will not perish but again enjoy peace.
3. On Jer_30:17. [“The Restorer of mankind. 1. Faith in the Christian Sacrament and its attendant revelation of divine character alone answer the demand of the heart and reason of man for a higher state of moral perfection. 2. Christianity offers to maintain a communication between this world and that eternal world of holiness and truth. 3. It commends itself to our wants in the confirmation and direction of that principle of hope, which even in our daily and worldly life, we are perpetually forced to substitute for happiness, and 4. By the adorable object, which it presents to our affections.” Archer Butler—S. R. A.]
4. On Jer_31:1-2. Gesetz and Zeugniss (Law and Testimony) 1864, Heft. 1. Funeral sermon of Ahlfeld.
5. On Jer_31:2-4. lb. 1865. Heft 1. Funeral sermon of Besser, S. 32 ff.
6. On Jer_31:3. C. Fr. Hartmann (Wedding, School, Catechism and Birth-day sermons, ed. C. Chr. Eberh. Ehemann. Tüb. 1865). Wedding sermon. 1. A grateful revival in the love of God already received. 2. Earnest endeavor after a daily enjoyment of this love. 3. Daily nourishment of hope.
7. On Jer_31:3. Florey. Comfort and warning at graves. I. Bändchen, S. 253. On the attractions of God’s love towards His own children. They are, 1. innumerable and yet so frequently overlooked; 2. powerful and yet so frequently resisted; 3. rich in blessing and yet so frequently; unemployed. [For practical remarks on this text see also Tholuck, Stunden der Andacht, No. 11.—S. R. A.]
8. On Jer_31:9. Confessional sermon by Dekan V. Biarowsky in Erlangen (in Palmer’s Evang. Casual-Reden, 2 te Folge, 1 Band. Stuttgart, 1850.) Every partaking of the Lord’s supper is a return to the Lord in the promised land, and every one who is a guest at the supper rises and comes. 1. How are we to come? (weeping and praying). 2. What shall we find? (Salvation and blessing, power and life, grace and help).
9. On Jer_31:18-20. Comparison of conversion with the course of the earth and the sun. 1. The man who has fallen away is like the planet in its distance from the sun; he flees from God as far as he Song of Solomon 2. Love however does not release him: a. he is chastened (winter, cold, long nights, short days); b. he accepts the chastening and returns to proximity to the sun (summer, warmth, light, life). Comp. Brandt, Altes und Neues in i extemporirbaren Entwürfen. Nüremberg, 1829, II. 5. [The stubborn sinner submitting himself to God. I. A description of the feelings and conduct of an obstinate, impenitent sinner, while smarting under the rod of affliction: He is rebellious—till subdued. II. The new views and feelings produced by affliction through divine grace: (a) convinced of guilt and sinfulness; (b) praying; (c) reflecting on the effects of divine grace in his conversion. III. A correcting but compassionate God, watching the result, etc., (a) as a tender father mindful of his penitent child; (b) listening to his complaints, confessions and petitions; (c) declaring His determination to pardon. Payson.—S. R. A.]
10. On Jer_31:31-34. Sermon on 1 Sunday in Advent by Pastor Diechert in Gröningen, S. Stern aus Jakob. I. Stuttg. 1867.
11. On Jer_31:33-34. Do we belong to the people of God? 1. Have we holiness? 2. Have we knowledge? 3. Have we the peace promised to this people? (Caspari in Predigtbuch von Dittmar, Erlangen, 1845).
12. On Jer_31:33-34. By the new covenant in the bath of holy baptism all becomes new. 1. What was dead becomes alive 2. What was obscure becomes clear. 3. What was cold becomes warm. 4. What was bound becomes free (Florey, 1862).
Footnotes:
[8]Jer_30:12.—The construction of אָנוּשׁ with לְ is found here only. Perhaps Nah_3:19 was in the prophet’s mind. The thought lying at the basis of this construction is: insanabile vulneri tuo, or more exactly: incurable is the predicate which belongs to your wound.
[9]Jer_30:13.—As מָזוֹר does not agree with דִּינֵךְ, I refer it, with Graf, to what follows, in the sense of vulnus (that which is wrapped in bandages, as in Hos_5:13, רפאוֹת תעוה=medicamenta ligaminis, dressings. Comp. Jer_46:11; Eze_30:21. [A. V.: There is none to plead thy cause, that thou mayest be bound up. Others render: for thy cure thou hast, etc. Henderson: “I take רפאות to be a nominative absolute: as for medicines.”—S. R. A.]
[10]Jer_30:14.—Here as afterwards in Jer_30:15, a whole sentence is twice dependent on עַל. (Comp. Naegelsb. Gr., § 112, 9).
[11]Jer_30:15.—[A. V.: Why criest thou for thine affliction? Thy sorrow is incurable. Wordsworth after Ewald, Umbreit, Graf: Why criest thou for thine affliction, that thy sorrow is incurable.—S. R. A.]
[12]Jer_30:16.—שׁאסיך. The Chethibh is to be punctuated שֹׁאֲסַיִךְ. Since the root שָׁאַם does not occur in Hebrew, this form is to be explained as an Aramaism for שֹׁסְסַיִךְ, Keri שֹׁסַיִךְ (Jer_50:11; Isa_17:14).
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv11–15though . . . full end of all nations…
though . . . full end of all nations . . . yet . . . not . . . of thee-- (Amo 9:8). The punishment of reprobates is final and fatal; that of God's people temporary and corrective. Babylon was utterly destroyed: Israel after chastisement was delivered.
in measure--literally, "with judgment," that is, moderation, not in the full rigor of justice (Jer 10:24; Jer 46:28; Psa 6:1; Isa 27:8).
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not . . . altogether unpunished-- (Exo 34:7).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv11, 12, 14, 1511. Yet… not make a full end of thee…
11. Yet… not make a full end of thee — See Jer_4:27; Jer_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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv11–1411. I will correct thee with Judgement] See on…
11. I will correct thee with Judgement] See on Jer_10:24.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv11–15(11) Though I make a full end of all…
(11) Though I make a full end of all nations.—On the phrase, see Notes on Jer_4:27; Jer_5:10; Jer_5:18. It is eminently characteristic of the prophets of Jeremiah’s time (Eze_11:13; Eze_20:17; Nah_1:8-9). Here the thought, implied elsewhere, and reproduced in Jer_46:28, is expressed more fully than before, that while the destruction of the national life of the heathen nations on whom judgment was to fall should be complete and irreversible, so that Moab, Ammon, Edom, should no more have a place in the history of the world, the punishment of Israel should be remedial as well as retributive, working out, in due time, a complete restitution. In “correcting in measure” we trace an echo of Psa_6:1 (see Note on Jer_10:24). That thought sustains the prophet in his contemplation of the captivity and apparent ruin of his people. To be left “altogether unpunished” would be, as in the “let him alone “of Hos_4:17, the most terrible of all punishments.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv11, 12, 14In measure; rather, according to what is just; i.e.…
In measure; rather, according to what is just; i.e. not capriciously, to satisfy a feeling of revenge such as the untaught mind is apt to ascribe to God. (see on Jer_10:24) And will not, etc.; rather, for I cannot.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v11I will correct thee in measure.
Jer_30:11
I will correct thee in measure.
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Correction in measure
I. The text gives us Gods law of correction; and remember, first of all, that it is a law. It is not a passion; it is not a surprise on the part of the Ruler Himself: it is part of His very goodness; it is quiet, solemn, inexorable, everlasting. The steadfast law of the universe is, that though hand join in hand, the wicked shall not go unpunished. This is s law, it is not a caprice; it is a necessity of goodness, and not a burst of passion. All things fight for God; they are very loyal to Him. The stars in their courses utter His testimony; the winds as they fly are vocal with His name; the earth will open her mouth with eager gladness to swallow up the populations that lift their hands against Him. Let us begin with things known, with the patent and indisputable facts of life,--and amongst those facts you will find the hell which follows broken law, the earth that casts out the sour that is not holy,--and thence proceed step by step into the holy place where the altar is, and the speaking blood, and the Father, and the strange light of eternity. There is but one true line of progress: it begins with Moses, it ends with the Lamb--Moses and the Lamb: Law and Grace; and in the last eternal song we shall find in one grand line, Moses and the Lamb, a marvellous harmonisation, the up-gathering and reconciliation of all things; the old ark built again; the law within, the mercy-lid covering it. Law and Mercy--Moses and the Lamb--these combine the whole purpose of the movement of the Divine mind and love.
II. So far we have looked at the stern fact of law: we now come to what is said about it. It is a law of measured correction: I will correct thee in measure. At this point grace gets hold of law and keeps it back. Law can never stop of itself. The law is the same at the end as at the beginning. It cannot palter, it cannot compromise, it cannot make terms; it grinds, bruises, destroys. If a sinful world were left absolutely to the operation of law, it would be crushed out of existence. But the law is under mercy. We are spared by grace, by grace we are saved. The grace was accomplished before the sinner was created. The atonement is not the device of an afterthought: the Lamb was slain from before the foundation of the world. Have we penetrated the gracious meaning of that astounding mystery? Before we can understand anything of the atonement, we must destroy the very basis and the relations of understanding, as it is too narrowly interpreted; we must think ourselves back of time, of space, of foundations, worlds, sinners. Great is the mystery of godliness--God manifest in the flesh. Correction in measure is Gods law now. May the time not come when the measure will be withdrawn and the correction will take its unlimited course? That will be hell, that will be destruction.
III. What is the meaning of this measure? It is the Gospel. There is a higher law than the law of death. The law of life is not changed: it is enlarged over all the sins and shortcomings and crimes of life. Where sin abounds, grace doth much more abound. Grace says, There has been great sin: now for my enlargement. And she enlarges her offers of mercy, and her signs of pity, and her opportunities of return, until the sin flee away--that which is great becomes little. Life is more than death, as the heaven is high above the earth. Death is only a partial law; the universal law is life, and it is for God to set that infinite law in motion. Here we enter upon the mysteries of Deity; here we touch the altar of the atonement. I will accept my chastening; I deserve it. This is my sweet, great faith--that no punishment ever overtakes me that is not a sign of Gods watchfulness, and of Gods care over my life. I have never suffered lose, social dishonour, inward compunction, without being able to say, This is the Lords doing, and not mans. The man did not know what he was doing to me; he was seized by God and set to do this work for my punishment--my education. Let us have no whining, no complaining, no retaliation. The man that smote you was sent to smite you. Avenge yourself by deeper confession, by larger, loftier prayer. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v12The Turn of Affairs and the Consummation of Salvation
The Turn of Affairs and the Consummation of Salvation
v. 12. For thus saith the Lord, Thy bruise is incurable, and thy wound is grievous, the stroke delivered to the Jews as a nation is mortal, the hopes which they entertained of having their exile end soon were vain.
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v. 13. There is none to plead thy cause, intercession could no longer be expected by them, that thou mayest be bound up, the wounds of their body politic being bandaged; thou hast no healing medicines, no remedies of bandages and plasters. Cf. Jer 8:22.
v. 14. All thy lovers, the former allied nations that had professed friendship for Judah, have forgotten thee, they seek thee not, not being at all concerned about Judah’s welfare; for I have wounded thee with the wound of an enemy, with a sharp smiting, with the chastisement of a cruel one, for the multitude of thine iniquity, or with cruel chastisement for the greatness of thy guilt," Cf. Jer 5:6; Jer 13:22, because thy sins were increased. Although the Lord in Himself is incapable of enmity and cruelty, yet the grievous sins of the Jews challenged His avenging justice, so that He was obliged to act as though He were indeed cruel.
v. 15. Why criest thou for thine affliction? Thy sorrow is incurable, or, "that thy pain is malignant?" For the multitude of thine iniquity, because thy sins were increased, I have done these things unto thee. Whatever evil was descending upon Judah, its people had no one but themselves to blame; their punishment was strictly according to justice. But just when Israel was submerged in the evils descending upon it, the mercy of the Lord turned to His people, to vindicate His honor over against all the enemies.
v. 16. Therefore all they that devour thee shall be devoured, and all thine adversaries, every one of them, shall go into captivity, the fate of the oppressed Jews striking them in full measure; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey, so that they would be plundered in turn. The enemies were, indeed, the instruments for carrying out the punishment of God upon His people, but at the same time they were guilty before Him and were bound to suffer accordingly.
v. 17. For I will restore health unto thee, by means of healing plasters, and I will heal thee of thy wounds, saith the Lord; because they called thee an outcast, a wife put away by her husband, saying, This is Zion, whom no man seeketh after, because the Lord had, for the purposes of His mercy, forsaken His people for the time being.
v. 18. Thus saith the Lord, Behold, I will bring again the captivity of Jacob’s tents, so that the time of oppression and exile would be a thing of the past, and have mercy on his dwelling-places, on the places where His holy congregation was wont to assemble; and the city shall be builded upon her own heap, to arise anew from its heap of’ ruins, to be established on the hill of the Lord, and the palace shall remain after the manner thereof, to be inhabited as of old.
v. 19. And out of them, the palaces, the congregations of the Lord, shall proceed thanksgiving and the voice of them that make merry, their voices raised in psalms of rejoicing; and I will multiply them, and they shall not be few, the number of God’s children being increased under His blessing; I will also glorify them, and they shall not be small, they will be honored and not despised in His sight.
v. 20. Their children also shall be as aforetime, at the time when the Lord’s Church was in its most nourishing condition, and their congregation shall be established before Me, founded upon the Rock of Ages, and I will punish all that oppress them.
v. 21. And their nobles shall be of themselves, their most Glorious One being a member of their own nation, and their Governor shall proceed from the midst of them, namely, in the person of the Messiah, under whom the kingdom of David was restored in the best sense of the term; and I will cause Him to draw near, and He shall approach unto Me, consecrated to the Lord’s service, as the great High Priest, entering in once into the most holy place of heaven, Heb 9:12; for who is this that engaged His heart to approach unto Me? saith the Lord. No mere man could take his life into his hands in approaching the holy God in the capacity of Redeemer and Mediator, because all ordinary men, being sinful creatures, would be destroyed by His holiness. Only in and through the Messiah is this approach possible.
v. 22. And ye shall be My people, in and through the Messiah, and I will be your God. Cf 2Co 6:18.
v. 23. Behold, the whirlwind of the Lord, a tempest of Jehovah, goeth forth with fury, or, "fury goes forth," a continuing whirlwind, a rolling and swishing tornado; it shall fall with pain upon the head of the wicked, bowling them over like leaves driven before a strong wind.
v. 24. The fierce anger of the Lord shall not return, not be abated or withdrawn, until He have done it, and until He have performed the intents of His heart, so that all His plans are executed, down to the smallest detail; in the latter days ye shall consider it, for then they would realize the object of the lesson which the Lord wanted them to learn, at the time when the Messianic period would reach its culmination, the supreme test coming with the Last Judgment.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv12, 14General Information:
General Information:
Yahweh continues speaking to the people of Israel.
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Your injury is incurable; your wound is infected ... no remedy for your wound
This means that Yahweh has punished them so severely that there is no one who can help them. (See: Metaphor)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv11, 12, 1530:11 The Lord could make these promises because he…
30:11 The Lord could make these promises because he was with his people and had the power to save them. He promised to destroy vicious nations and preserve his people. Still, the Lord would discipline his people if they sinned.
John Calvin 1540 · Public Domain On vv11–15 He repeats in other words what we have already…
He repeats in other words what we have already stated, but for the purpose of giving fuller support to trembling and wavering minds. God then promises that he would be present with his people to save them. Now as this could not easily be believed, and as the Jews looking only on their state at that time could not but despair, the Prophet added this comparison between them and the Gentiles. The Chaldeans and the Assyrians flourished seventy years in every kind of wealth, in luxuries, in honor — in short, they possessed every thing necessary for an earthly happiness. What, then, could the Jews have thought, but that unbelievers and God’s enemies were happy, but that they were miserable, being oppressed by hard servitude and loaded with many reproaches, and living also in poverty, and counted as sheep destined for the slaughter? When, therefore, all these things were plain before their eyes, what but despair must have laid hold on their minds? Therefore God obviates this evil;
And he says that he would make a consummation among the nations, as though he had said, “When I begin to punish the Gentile nations, I will destroy them with an utter destruction, no hope will remain for them. But as to thee, I will not make a consummation.” Thus he makes a difference between the punishment inflicted on the reprobate and ungodly and that by which he would chastise the sins of his people; for the punishment he would inflict on the wicked would be fatal, while the punishment by which he would chastise his Church would be only for a time; it would therefore be to it for medicine and salvation.
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We now, then, perceive what the Prophet had in view: he mitigated the bitterness of grief as to the faithful, for God would not wholly cast them away. And he shews that their scourges ought to be patiently borne, because they were to hope for an end of them; but that it would be different when he visited the reprobate, because he would leave them without any hope. In short, he says, that he would be a severe judge to the last degree as to the unbelieving, but that he would chastise his own people as a Father.
Other passages seem, however, to militate against this view; for God declares that he would make a consummation as to his chosen people, as in Isaiah 10:23, and in other places. But the explanation is obvious; for there he refers to the whole body of the people, which were alienated from him; but here his word is addressed to the faithful,
“the remnant of grace,”
as Paul calls them, (Romans 11:5) We ought, therefore, ever to consider who those are whom the Prophets address; for at one time they refer to the promiscuous mass, and at another time they address apart the faithful, and promise them salvation. Thus, then, we have before seen that God would make a consummation as to his people, that is, the reprobate; but the Prophet here turns his discourse to the Church and the seed which God would preserve in safety among a people apparently cut off and lost. Whenever, therefore, the devil would drive us to despair, whenever we are harassed in our minds when God deals with us more severely than we expect, let this consolation be remembered, that God will not make a consummation with us; for what is here said of the Church may and ought to be applied to every individual believer. God, indeed, handles them often roughly when he sees it necessary for them, but he never wholly consumes them.
I will not make, he says, a consummation with thee, but I will chastise thee in judgment Here the copulative ought to be taken as an adversative particle, and “judgment” has the sense of moderation, as we have seen in Jeremiah 10:24,
“Chastise me, O Lord, but not in thy wrath;”
he had mentioned “judgment” before. In this sense is judgment used here, that is, for that moderation which God adopts towards his chosen, for he is ever mindful of his mercy, and regards not what they deserve, but what they can bear. When, therefore, God withholds his hand and gently chastises his people, he is said to punish them in judgment, that is, moderately. For judgment is not to be taken here for rectitude, because God never exceeds due limits so as to be subject to the charge of cruelty; judgment is also opposed to just rigor, and it is often opposed to injustice; but in this place we are to understand that the contrast is between judgment and the just rigor of God. Then judgment is nothing else but the mitigation of wrath.
At last he adds, By cleansing I will not cleanse thee, or, “by cutting down I will not cut thee down.” The verb, נקה, nuke, means sometimes to cleanse, or to render innocent; and it means also intransitively to be pure and harmless; but it is to be taken here transitively. It cannot, then, be rendered otherwise than “by cleansing I will not cleanse thee,” or, “I will not cut thee down;” for it has also this meaning, and either of the two senses is suitable. If we read, “I will not cut thee down,” it is the continuation of the same subject; “I will chastise thee in judgment, and I will not therefore cut thee down,” that is, I will not make a consummation. It would then be, as it is evident, a very suitable connection, and it would run smoothly were we to read, “I will not cut thee down.” But the other version is also appropriate, though it may admit of a twofold meaning; some take it adversatively, “Though I shall not make thee innocent;” that is, though I shall not spare thee, but chastise thee moderately; and this intimation was very seasonable; for the flesh ever seeks impunity. Now God sees that it is not good for us to escape unpunished when we offend; it is then necessary to bear in mind this doctrine, that though God will not allow us to be exempt from punishment, nor indulge us, but smite us with his rods, he is yet moderate in his judgment towards us. But others refer to this passage in Isaiah,
“I made thee to pass through the furnace and refined thee, but not as silver, otherwise thou wouldest have been consumed.” (Isaiah 48:10)
God then tries his people, or cleanses them with chastisements; but how? or, how long? — not as silver and gold, for that would wholly consume them. For when silver is purged from its dross, and also gold, the purer and clearer portion remains; but men, as there is nothing in them but vanity, would be wholly consumed, were God to try them as silver and gold. But as this interpretation is too refined, I am more disposed to adopt one of the two first, that is, that God would not wholly cut them down, though he would chastise them, or, that though he would not count or regard them wholly innocent, nor so indulge them as to let them go unpunished, he would yet be merciful and propitious to them, as he would connect judgment with his chastisements, that they might not be immoderate.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain On vv11–15 Jer 30:11 For I [am] with thee, saith the…
Jer 30:11 For I [am] with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished.
Ver. 11. For I am with thee.] To preserve thee, and to provide for thee; to support thee, and to supply thee.
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Though I make a full end of all nations.] See Isa 27:7-8. {See Trapp on "Isa 27:7"} {See Trapp on "Isa 27:8"} Jer 5:10; Jer 5:18.
But I will correct thee in measure.] Heb., According to judgment, not summo iure et rigida iustitia; not as I might, but in mercy and with moderation.
And will not leave thee altogether unpunished.] Heb., Et innocentando non innocentabo te; in very faithfulness I will afflict thee, that I may be true to thy soul, and not cruel to thy body. {a}
{a} Aliqui reddunt mundando non mundabo te, id est, non excoquam te exacte ad purum putum.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11–15 To save thee with a temporal salvation and deliverance,…
To save thee with a temporal salvation and deliverance, and those of thee who are Israelites indeed with a spiritual and eternal salvation; but the first is what is here principally intended. God puts a difference betwixt the chastisements of his people, and the punishments of their enemies; the latter he destroyeth with an utter and total destruction, to make an end of them; but he chastens his people like a father for their profit, and will not bring them to utter ruin. He corrects them
in measure; the Hebrew word signifieth, in judgment; that is, not in equity only, but in wisdom, or with moderation, whereas he is said to punish his enemies in fury. There are many texts of Scripture that mention this difference which God puts betwixt his punishing his people and his punishing their enemies, Isa 26:14,19; 27:7,8. But yet God will not let his own people go altogether unpunished, that by it they may be reclaimed, and the world may take notice that God is of purer eyes than that he can, in any persons, behold iniquity.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv11–15 For I am with thee, saith the Lord, to…
For I am with thee, saith the Lord, to save thee,.... Not only from temporal enemies, but from spiritual ones, sin, Satan, and the world; and to save them with a spiritual and everlasting salvation, which the presence and power of God, through his rich grace, will bring all his people to:
though I will make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee; a full end has been made of the Assyrians, Chaldeans, and Egyptians; these people and their names are no more; and of Rome Pagan, which, upon the opening of the sixth seal, departed as a scroll that is rolled together; and so will all the antichristian states be made a full end of, when the vials of God's wrath are poured out upon them; and yet the people of the Jews, a poor, mean, and despicable people, have been continued a distinct people, notwithstanding their dispersion so many hundreds of years; and will continue so until they are called and converted:
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but I will correct thee in measure; or "in", or "according to judgment" (u); as in Jer 10:24; wisely, moderately, and with clemency; which the Targum paraphrases "judgment remitted"; which is not strict and rigorous, but is abated of its rigour, and is mixed with mercy:
and will not leave thee altogether unpunished; or, "let thee go free"; from correction and chastisement in a merciful way. The Targum is,
"in destroying I will not destroy thee;''
or utterly destroy thee. And Kimchi and Ben Melech interpret it of cutting off, from the use of the word in Zac 5:3.
(u) "in judicio", Pagninus, Montanus; "secundum, vel juxta judicium", Piscator, Schmidt.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv11–14 In measure - Not in equity only, but with…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11, 12, 13, 15 Verse 11. Though I make a full end of…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v12 Jer 30:12-15. Thy bruise is incurable — In all…
Jer 30:12-15. 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 Jer 30:17, and Jer 8:22; Isa 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv12–15 Incurable - Mortal, fatal.
Incurable - Mortal, fatal.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv11, 13, 14 Nations, which are now no more. Grabe supplies ver.…
Nations, which are now no more. Grabe supplies ver. 10, 11, 15., and 22. (Haydock) --- Judgment, like a father, (Calmet) though the chastisement may seem cruel, ver. 14. (Haydock) --- Hebrew, "with justice, but I will not deny thee for ever." Chaldean, "utterly." (Calmet) --- Only the Church is preserved continually. All other kingdoms change. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v12 12 For thus saith Jehovah, thy wound is incurable,8
2. THE TURN OF AFFAIRS: THE LORD FOR THE CHASTISED AND AGAINST THE CHASTISER
Jer_30:12-17
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12 For thus saith Jehovah, thy wound is incurable,8
Mortal thy stroke.
13 There is no one who undertaketh thy case,
For thy wound thou hast no remedies of bandages.9
14 All thy lovers have forgotten thee;
They ask not after thee;
For I have smitten them with the stroke of an enemy,
With cruel chastisement for the greatness of thy guilt;
Because thy sins are innumerable.10
15 Why criest thou over thy wound,
That thy sorrow is incurable?11
Because of the greatness of thy guilt,
Because thy sins are innumerable, I have done this.
16 Therefore all who devour thee shall be devoured,
And all thy oppressors shall go away together into captivity.
And they that spoil thee12 shall be a spoil,
And all thy plunderers will I give up to plunder.
17 For I will restore health unto thee,
And I will heal thee of thy wounds, saith Jehovah;
For they call thee “Outcast,”
“Zion, which no man asketh after.”
EXEGETICAL AND CRITICAL
This whole strophe is most closely connected with Jer_30:11, and explains the three thoughts expressed in this verse: that Zion is chastised according to its deserts, but is not to be destroyed, while destruction shall be the lot of its enemies. Thus Jer_30:12-15 are a commentary on the words “chastise thee according to justice” in Jer_30:11. For it is here set forth that Israel is given over to severe sickness without a protector and physician (Jer_30:12-13), that all friends have forsaken the people so severely chastised by God, (Jer_30:14), which people moreover have no right to complain of such treatment, for the Lord has done this on account of their sins (Jer_30:15). The sentence therefore, etc. (Jer_30:16), refers back to the declaration in the 11th verse that the Lord will make an utter end of the nations, among whom He scattered Israel. The right of retribution is to be exercised on them in the fullest measure. Jer_30:17 finally is connected with the third point in Jer_30:11, viz., that Israel is to be healed of his wounds after he has been apparently outcast and forgotten.
Jer_30:12-15. For thus saith Jehovah … I hare done this.—For introduces the proof that Israel will not really be left unpunished, but will be severely chastised, so that he will only not be utterly destroyed.—Mortal thy stroke. Comp. Jer_10:19; Jer_14:17. Jer_30:13. There is no one, etc. Comp. Jer_5:28; Jer_22:16.—Thy lovers. Comp. Jer_22:20; Jer_22:22.—For … stroke of an enemy. When a man is forsaken by God his fellow-men also forsake him.—For the greatness, etc. In these and the following words to the end of Jer_30:15 lies the confirmation of according to justice, Jer_30:11 to Jer_5:6; Jer_13:22.—Why criest thou? Israel has no right to complain of severe treatment. The Lord deals with him, “according to justice,” Jer_30:11.
Jer_30:16. Therefore all … give up to plunder.—Therefore has no sense if we refer it to what immediately precedes. For it cannot be said that the .enemies are to be destroyed, because the Lord has punished His people according to the greatness of their guilt. For if only strict justice prevailed, Israel deserved the same punishment as, or even severer punishment than the heathen. Comp. Jer_2:10 sqq. I therefore refer Therefore to Jer_30:11, to which this whole passage is only a corollary, and particularly to the words Though I make a full end of all the nations, etc. Israel’s guilt is in the past, and cause of the present calamity, hence for in Jer_30:12. The destruction of the heathen is future, and the effect of the judgment pronounced by God in Jer_30:11, hence therefore, Jer_30:16.—All who devour thee. Comp. rems. on Jer_2:3; Jer_10:25.—Go away together, etc. Comp. Jer_22:22.—Shall be a spoil. Comp. Zep_1:13; 2Ki_21:14.—To plunder. Comp. Jer_2:14.
Jer_30:17. For I will restore … asketh after. This sentence also refers to Jer_30:11, and to the words Will not make an end of thee. The Lord will not utterly destroy Israel, for He has in mind to heal the people of the blows to which they have been exposed.—I will restore, etc. Comp. rems. on Jer_8:22.—For they call. The statement of the reason refers here to the thought that Israel needed healing.—Outcast. Comp. Isa_14:3-4; Mic_4:6; Zep_3:19.—Zion, etc., a sentence of the object, dependent on a verbum dicendi contained in call.—Which no man asketh after=ea, quam nemo curat.
[Jer_30:12-15. “So desperate were the circumstances of the Jews in Babylon while enduring the punishment God had inflicted upon them for their crimes, that no human interposition which they would naturally expect, could avail for their deliverance. Egypt, Syria, Tyre, etc., which had formerly been their confederates, were all laid prostrate by the same haughty conqueror whose chains they themselves wore. They are accordingly represented under the metaphor of a body full of wounds, left entirely destitute of medical aid.” Henderson.—S. R. A.]
DOCTRINAL AND ETHICAL
1. Joh. Conr. Schaller, pastor at Cautendorf, says in his Gospel Sermons, (Hof. 1742, S. 628), “These chapters are like a sky in which sparkle many brilliant stars of strong and consolatory declarations, a paradise and pleasure-garden in which a believing soul is refreshed with delightsome flowers of instruction, and solaced with sweetly flavored apples of gracious promise.”
2. On Jer_30:1-3. The people of Israel were not then capable of bearing such a prophecy, brimming over with happiness and glory. They would have misused it, hearing to the end what was promised them, and then only the more certainly postponing what was the only thing then necessary—sincere repentance. Hence they are not yet to hear this gloriously consolatory address. It is to be written, that it may in due time be perceived that the Lord, even at the time when He was obliged to threaten most severely, had thoughts of peace concerning the people, and that thus the period of prosperity has not come by chance, nor in consequence of a change of mind, but in consequence of a plan conceived from the beginning and executed accordingly.
3. On Jer_30:7. The great and terrible day of the Lord (Joe_3:4) has not the dimensions of a human day. It has long sent out its heralds in advance. Yea, it has itself already dawned. For since by the total destruction of the external theocracy judgment is begun at the house of God (1Pe_4:17), we stand in the midst of the day of God in the midst of the judgment of the world. Then the time of trouble for Jacob has begun (Jer_30:7), from which he is to be delivered, when the fulness of the Gentiles is come in (Romans 11.)
4. On Jer_30:9. Christ is David in his highest potency, and He is also still more. For if we represent all the typical points in David’s life as a circle, and draw a line from each of these points, the great circle thus formed would comprise only a part of the πλήρωμα given in Christ. Nevertheless Christ is the true David, who was not chosen like Saul for his bodily stature, but only for his inward relation to God (comp. Psa_2:7), whose kingdom also does not cease after a short period of glory, but endures forever; who will not like Saul succumb to his enemies, but will conquer them all, and will give to his kingdom the widest extent promised; all this however not without, like David, having gone through the bitterest trials.
5. On Jer_30:11. “Modus paternæ castigationis accommodatus et quasi appensus ad stateram judicii Dei adeoque non immensus sed dimensus.” “Christus ecclesiam crucis suæ hæredem constituit. Gregor. M.” Förster.
6. On Jer_30:14. “Cum virlutem patientiæ nostræ flagella transeunt, valde metuendum est, ne peccatis nostris exigentibus non jam quasi filii a patre, sed quasi hostes a Domino feriamur. Gregor. M. Moral. XIV. 20, on Job_19:11.” Ghisler.
7. On Jer_30:17. “Providentia Dei mortalibus salutifera, antequam percutiat, pharmaca medendi gratiâ componit, et gladium iræ suæ φιλανθρωπίᾳ acuit. Evagr. Hist. Ecc_4:6.”—“Quando incidis in tentationem, crede, quod nisi cognovisset te posse illam evadere, non permisisset te in illam incidere. Theophyl. in cap. 18 Joh.” Förster.—“Feriam prius et sanabo melius. Theophyl. in Hosea 11.” Ghisler.
8. On Jer_30:21. “This church of God will own a, Prince from its midst—Jesus, of our flesh and blood through the virgin Mary, and He approaches God, as no other can, for He is God’s image, God’s Son, and at the same time the perfect, holy in all His sufferings, only obedient son of man. This king is mediator and reconciler with God; He is also high-priest and fulfilled all righteousness, as was necessary for our propitiation. What glory to have such a king, who brings us nigh unto God, and this is our glory!” Diedrich.
9. On Jer_31:1. “There is no greater promise than this: I will be thy God. For if He is our God we are His creatures, His redeemed, His sanctified, according to all the three articles of the Christian faith.” Cramer.
10. On Jer_31:2. “The rough heap had to be sifted by the sword, but those who survived, though afflicted in the desert of this life, found favor with God, and these, the true Israel, God leads into His rest.” Diedrich.
11. On Jer_31:3. “The love of God towards us comes from love and has no other cause above or beside itself, but, is in God and remains in God, so that Christ who is in God is its centre. For herein is love, not that we loved God, but that He loved us (1Jn_4:10).” Cramer. “Totum gratiæ imputatur, non nostris meritis. Augustine in Psalms 31.” Förster. “Before I had done anything good Thou hadst already moved towards me. Let these words be written on your hearts with the pen of the living God, that they may light you like flames of fire on the day of the marriage. It is your certificate of birth, your testimonial. Let me never lose sight of how much it has cost Thee to redeem me.” Zinzendorf. “God says: My chastisement even was pure love, though then you did not understand it; you shall learn it afterwards.” Diedrich. [“I incline to the construction given in the English version, both because the suffix to the verb is more naturally, ‘I have drawn thee,’ than ‘I have drawn out toward thee,’ and because there seems to be a tacit allusion to Hos_11:4, ‘With loving kindness have I drawn thee.’—-A great moral truth lies in this passage so construed, viz., that the main power which humbles man’s pride, softens his hard heart and makes him recoil in shame and sorrow from sinning, comes through his apprehension of God’s love as manifested in Christ and His cross. It is love that, draws the fearful or stubborn soul to the feet of divine mercy.” Cowles.—S. R. A.]
12. On Jer_31:6. “It is well: the watchmen on Mount Ephraim had to go to Zion. They received however another visit from the Jewish priests, which they could not have expected at the great reformation, introduced by John, and which had its seat among other places on Mount Ephraim. The Samaritans were not far distant, and Mount Ephraim had even this honor that when the Lord came to His temple He took His Seat as a teacher there.” Zinzendorf. [“God’s grace loves to triumph over the most inveterate prejudices… No words could represent a greater and more benign change in national feeling than these: Samaria saying through her spiritual watchmen, ‘Let us go up to Zion to worship, for our God is there.’ ” Cowles. “ ‘Ascendamus in Sion, hoc est in Ecclesiam’ says S. Jerome. According to this view, the watchmen here mentioned are the Preachers of the Gospel.” Wordsworth.—S. R. A.]
13. On Jer_31:9. “I will lead them. It is an old sighing couplet, but full of wisdom and solid truth:—
‘Lord Jesus, while I live on earth, O guide me,
Let me not, self-led, wander from beside Thee.’ ”
—Zinzendorf.
14. On Jer_31:10. “He who has scattered Israel will also collect it. Why? lie is the Shepherd. It is no wolf-scattering. He interposes His hand, then they go asunder, and directly come together again more orderly.” Zinzendorf.
15. On Jer_31:12-14. “Gaudebunt electi, quando videbunt supra se, intra se, juxta se, infra se. Augustine.”—“Præmia cœlestia erunt tam magna, ut non possint mensurari, tam multa, ut non possint numerari, tam copiosa, ut non possint terminari, tam pretiosa, ut non possint æstimari. Bernhard.” Förster.
16. On Jer_31:15. “Because at all times there is a similar state of things in the church of God, the lament of Rachel is a common one. For as this lament is over the carrying away captive and oppressions of Babylon, so is it also a lament over the tyranny of Herod in slaughtering the innocent children (Mat_2:1-7.)”Cramer. “Premuntur justi in ecclesia ut clament, clamantes exaudiuntur, exauditi glorificent Deum. Augustin.” Förster.—With respect to this, that Rachel’s lament may be regarded as a type of maternal lamentation over lost children, Förster quotes this sentence of Cyprian: non amisimus, sed præmisimus (2Sa_12:23). [On the application of this verse to the murder of the innocents consult W. L. Alexander, Connexion of the Old and New. Testament, p. 54, and W. H. Mill in Wordsworth’s Note in loc.—S. R. A.]
17. On Jer_31:18. The conversion of man must always be a product of two factors. A conversion which man alone should bring about, without God, would be an empty pretence of conversion; a conversion, which God should produce, without man, would be a compulsory, manufactured affair, without any moral value. The merit and the praise is, however, always on God’s side. He gives the will and the execution. Did He not discipline us, we should never learn discipline. Did He not lead back our thoughts to our Father’s house which we have left (Luke 15) we should never think of returning.
18. On Jer_31:19. “The children of God are ashamed their life long, they cannot raise their heads for humiliation. For their sins always seem great to them, and the grace of God always remains something incomprehensible to them.”Zinzendorf. The farther the Christian advances in his consciousness of sonship and in sanctification, the more brilliantly rises the light of grace, the more distinctly does he perceive in this light, how black is the night of his sins from which God has delivered him. [“It is the ripest and fullest ears of grain which hang their heads the lowest.”—S. R. A.]
19. On Jer_31:19. “The use of the dear cross is to make us blush (Dan_9:8) and not regard ourselves as innocent (Jer_30:11). And as it pleases a father when a child soon blushes, so also is this tincture a flower of virtue well-pleasing to God.” Cramer. “Deus oleum miserationis suæ non nisi in vas contritum et contribulatum infundit. Bernhard.”Förster.
20. On Jer_31:19. The reproach of my youth. “The sins of youth are not easily to be forgotten (Psa_25:7; Job_31:18). Therefore we ought to be careful so to act in our youth as not to have to chew the cud of bitter reflection in our old age. It is a comfort that past sins of youth will not injure the truly penitent. Non nocent peccata præterita, cum non placent præsentia. Augustine. To transgress no more is the best sign of repentance.” Cramer.
21. On Jer_31:20. “Comforting and weighty words, which each one should lay to heart. God loves and caresses us as a mother her good child. He remembers His promise. His heart yearns and breaks, and it is His pleasure to do us good.” Cramer. “lpsius proprium est, misereri semper et parcere.” Augustine.—“Major est Dei misericordia quam omnium hominum miseria.” Idem.
22. On Jer_31:23. The Lord bless thee, thou dwelling-place of righteousness, thou holy mountain. “Certainly no greater honor was ever done to the Jewish mountains than that the woman’s seed prayed and wept on them, was transfigured, killed and ascended above all heaven.” Zinzendorf. “ It cannot be denied that a church sanctifies a whole place …. Members of Jesus are real guardian angels, who do not exist in the imagination, but are founded on God’s promise (Mat_25:40).” Idem.
23. On Jer_31:29-30. “The so-called family curse has no influence on the servants of God; one may sleep calmly nevertheless. This does not mean that we should continue in the track of our predecessors, ex. gr., when our ancestors have gained much wealth by sinful trade, that we should continue this trade with this wealth with the hope of the divine blessing…. If this or that property, house, right, condition be afflicted with a curse, the children of God may soon by prudent separation deliver themselves from these unsafe circumstances. For nothing attaches to their persons, when they have been baptized with the blood of Jesus and are blessed by Him.” Zinzendorf.
24. On Jer_31:29-30. “In testamento novo per sarguinem mediatoris deleto paterno chirographo incipit homo paternis debitis non esse obnoxius renascendo, quibus nascendo fuerat obligatus, ipso Mediatore di cente: Ne vobis patrem dicüis in terra (Mat_23:9). Secundum hoc utique, quod alios natales, quibus non patri succederemus, sed cum patre semper viveremus, invenimus.” Augustine, contra Julian, VI. 12, in Ghisler.
25. On Jer_31:31. “In veteribus libris aut nusquam aut difficile præter hunc propheticum locum legitur facta commemoratio testamenti novi, ut omnino ipso nomine appellaretur. Nam multis locis hoc significalur et prænuntiatur futurum, sed non ita ut etiam nomen lega’ ur expressum.” Augustine, de Spir. et Lit. ad Marcellin, Cap. 19 (where to Cap. 29 there is a detailed discussion of this passage) in Ghisler.—“In the whole of the Old Testament there is no passage, in which the view is so clearly and distinctly expressed as here that the law is only παιδαγαγός. And though some commentators have supposed that the passage contains only a censure of the Israelites and not of the Old Covenant, they only show thus that they have not understood the simple meaning of the words.” Ebrard. Comm. zum Hebräerbr. S. 275.
26. On Jer_31:31, sqq. “Propter veteris hominis noxam, quæ per literam jubentem et minantem minime sanabatur, dicitur illud testamentum vetus; hoc antem novum propter novitatem spiritus, quæ hominem novum sanat a vitio vetustatis.” Augustine, c. Lit. Cap. 19.
27. On Jer_31:33. “Quid sunt ergo leges Dei ab ipso Deo scriptæ in cordibus, nisi ipsa præsentia Spiritus sancti, qui est digitus Dei, quo præsente diffunditur charitas in cordibus nostrio, quæ plenitudo legis est et præcepti finis?” Augustine, l. c. Cap. 20.
28. On Jer_31:34. “Quomodo tempus est novi testamenti, de quo propheta dixit: et non docebit unusquisque civem suum, etc. nisi quia rjusdem testamenti novi æternam mercedem, id est ipsius Dei beatissimam contemplationem promittendo conjunxit?” Augustine, l. c. Cap. 24.
29. On Jer_31:33-34. “This is the blessed difference between law and Gospel, between form and substance. Therefore are the great and small alike, and the youths like the elders, the pupils more learned than their teachers, and the young wiser than the ancients (1Jn_2:20 sqq.). Here is the cause:—For I will forgive their iniquities. This is the occasion of the above; no one can effect this without it. Forgiveness of sins makes the scales fall from people’s eyes, and gives them a cheerful temper, clear conceptions, a clear head.”Zinzendorf.
30. On Jer_31:35-37. “Etsi particulares ecclesiæ intotum deficere possunt, ecclesia tamen catholica nunquam defecit aut deficiet. Obstant enim Dei amplissimæ promissiones, inter quas non ultimum locum sibi vindicut quæ hic habetur Jer_31:37.” Förster.
31. On Jer_31:38-40. “Jerusalem will one day be much greater than it has ever been. This is not to be understood literally but spiritually. Jerusalem will be wherever there are believing souls, its circle will be without end and comprise all that has been hitherto impure and lost. This it is of which the prophet is teaching, and which he presents in figures, which were intelligible to the people in his time. The hill Gareb, probably the residence of the lepers, the emblem of the sinner unmasked and smitten by God, and the cursed valley of Ben-Hinnom will be taken up into the holy city. God’s grace will one day effect all this, and Israel will thus be manifested as much more glorious than ever before.” Diedrich.
HOMILETICAL AND PRACTICAL
1. On Jer_30:5-9. Sermon on one of the last Sundays after Trinity or the second in Advent. The day of the judgment of the world a great day. For it is, (1) a day of anxiety and terror for all the world; (2) a day of deliverance from all distress for the church of the Lord; (3) a day of realization of all the happiness set in prospect before it.
2. On Jer_30:10-12. Consolation of the church in great trial. 1. It has well deserved the trial (Jer_30:12); 2. it is therefore chastised, but with moderation; 3. it will not perish but again enjoy peace.
3. On Jer_30:17. [“The Restorer of mankind. 1. Faith in the Christian Sacrament and its attendant revelation of divine character alone answer the demand of the heart and reason of man for a higher state of moral perfection. 2. Christianity offers to maintain a communication between this world and that eternal world of holiness and truth. 3. It commends itself to our wants in the confirmation and direction of that principle of hope, which even in our daily and worldly life, we are perpetually forced to substitute for happiness, and 4. By the adorable object, which it presents to our affections.” Archer Butler—S. R. A.]
4. On Jer_31:1-2. Gesetz and Zeugniss (Law and Testimony) 1864, Heft. 1. Funeral sermon of Ahlfeld.
5. On Jer_31:2-4. lb. 1865. Heft 1. Funeral sermon of Besser, S. 32 ff.
6. On Jer_31:3. C. Fr. Hartmann (Wedding, School, Catechism and Birth-day sermons, ed. C. Chr. Eberh. Ehemann. Tüb. 1865). Wedding sermon. 1. A grateful revival in the love of God already received. 2. Earnest endeavor after a daily enjoyment of this love. 3. Daily nourishment of hope.
7. On Jer_31:3. Florey. Comfort and warning at graves. I. Bändchen, S. 253. On the attractions of God’s love towards His own children. They are, 1. innumerable and yet so frequently overlooked; 2. powerful and yet so frequently resisted; 3. rich in blessing and yet so frequently; unemployed. [For practical remarks on this text see also Tholuck, Stunden der Andacht, No. 11.—S. R. A.]
8. On Jer_31:9. Confessional sermon by Dekan V. Biarowsky in Erlangen (in Palmer’s Evang. Casual-Reden, 2 te Folge, 1 Band. Stuttgart, 1850.) Every partaking of the Lord’s supper is a return to the Lord in the promised land, and every one who is a guest at the supper rises and comes. 1. How are we to come? (weeping and praying). 2. What shall we find? (Salvation and blessing, power and life, grace and help).
9. On Jer_31:18-20. Comparison of conversion with the course of the earth and the sun. 1. The man who has fallen away is like the planet in its distance from the sun; he flees from God as far as he Song of Solomon 2. Love however does not release him: a. he is chastened (winter, cold, long nights, short days); b. he accepts the chastening and returns to proximity to the sun (summer, warmth, light, life). Comp. Brandt, Altes und Neues in i extemporirbaren Entwürfen. Nüremberg, 1829, II. 5. [The stubborn sinner submitting himself to God. I. A description of the feelings and conduct of an obstinate, impenitent sinner, while smarting under the rod of affliction: He is rebellious—till subdued. II. The new views and feelings produced by affliction through divine grace: (a) convinced of guilt and sinfulness; (b) praying; (c) reflecting on the effects of divine grace in his conversion. III. A correcting but compassionate God, watching the result, etc., (a) as a tender father mindful of his penitent child; (b) listening to his complaints, confessions and petitions; (c) declaring His determination to pardon. Payson.—S. R. A.]
10. On Jer_31:31-34. Sermon on 1 Sunday in Advent by Pastor Diechert in Gröningen, S. Stern aus Jakob. I. Stuttg. 1867.
11. On Jer_31:33-34. Do we belong to the people of God? 1. Have we holiness? 2. Have we knowledge? 3. Have we the peace promised to this people? (Caspari in Predigtbuch von Dittmar, Erlangen, 1845).
12. On Jer_31:33-34. By the new covenant in the bath of holy baptism all becomes new. 1. What was dead becomes alive 2. What was obscure becomes clear. 3. What was cold becomes warm. 4. What was bound becomes free (Florey, 1862).
Footnotes:
[8]Jer_30:12.—The construction of אָנוּשׁ with לְ is found here only. Perhaps Nah_3:19 was in the prophet’s mind. The thought lying at the basis of this construction is: insanabile vulneri tuo, or more exactly: incurable is the predicate which belongs to your wound.
[9]Jer_30:13.—As מָזוֹר does not agree with דִּינֵךְ, I refer it, with Graf, to what follows, in the sense of vulnus (that which is wrapped in bandages, as in Hos_5:13, רפאוֹת תעוה=medicamenta ligaminis, dressings. Comp. Jer_46:11; Eze_30:21. [A. V.: There is none to plead thy cause, that thou mayest be bound up. Others render: for thy cure thou hast, etc. Henderson: “I take רפאות to be a nominative absolute: as for medicines.”—S. R. A.]
[10]Jer_30:14.—Here as afterwards in Jer_30:15, a whole sentence is twice dependent on עַל. (Comp. Naegelsb. Gr., § 112, 9).
[11]Jer_30:15.—[A. V.: Why criest thou for thine affliction? Thy sorrow is incurable. Wordsworth after Ewald, Umbreit, Graf: Why criest thou for thine affliction, that thy sorrow is incurable.—S. R. A.]
[12]Jer_30:16.—שׁאסיך. The Chethibh is to be punctuated שֹׁאֲסַיִךְ. Since the root שָׁאַם does not occur in Hebrew, this form is to be explained as an Aramaism for שֹׁסְסַיִךְ, Keri שֹׁסַיִךְ (Jer_50:11; Isa_17:14).
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11–15 though . . . full end of all nations…
though . . . full end of all nations . . . yet . . . not . . . of thee-- (Amo 9:8). The punishment of reprobates is final and fatal; that of God's people temporary and corrective. Babylon was utterly destroyed: Israel after chastisement was delivered.
in measure--literally, "with judgment," that is, moderation, not in the full rigor of justice (Jer 10:24; Jer 46:28; Psa 6:1; Isa 27:8).
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not . . . altogether unpunished-- (Exo 34:7).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv11, 12, 14, 15 11. Yet… not make a full end of thee…
11. Yet… not make a full end of thee — See Jer_4:27; Jer_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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv11–14 11. I will correct thee with Judgement] See on…
11. I will correct thee with Judgement] See on Jer_10:24.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv11–15 (11) Though I make a full end of all…
(11) Though I make a full end of all nations.—On the phrase, see Notes on Jer_4:27; Jer_5:10; Jer_5:18. It is eminently characteristic of the prophets of Jeremiah’s time (Eze_11:13; Eze_20:17; Nah_1:8-9). Here the thought, implied elsewhere, and reproduced in Jer_46:28, is expressed more fully than before, that while the destruction of the national life of the heathen nations on whom judgment was to fall should be complete and irreversible, so that Moab, Ammon, Edom, should no more have a place in the history of the world, the punishment of Israel should be remedial as well as retributive, working out, in due time, a complete restitution. In “correcting in measure” we trace an echo of Psa_6:1 (see Note on Jer_10:24). That thought sustains the prophet in his contemplation of the captivity and apparent ruin of his people. To be left “altogether unpunished” would be, as in the “let him alone “of Hos_4:17, the most terrible of all punishments.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11, 12, 14 In measure; rather, according to what is just; i.e.…
In measure; rather, according to what is just; i.e. not capriciously, to satisfy a feeling of revenge such as the untaught mind is apt to ascribe to God. (see on Jer_10:24) And will not, etc.; rather, for I cannot.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v11 I will correct thee in measure.
Jer_30:11
I will correct thee in measure.
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Correction in measure
I. The text gives us Gods law of correction; and remember, first of all, that it is a law. It is not a passion; it is not a surprise on the part of the Ruler Himself: it is part of His very goodness; it is quiet, solemn, inexorable, everlasting. The steadfast law of the universe is, that though hand join in hand, the wicked shall not go unpunished. This is s law, it is not a caprice; it is a necessity of goodness, and not a burst of passion. All things fight for God; they are very loyal to Him. The stars in their courses utter His testimony; the winds as they fly are vocal with His name; the earth will open her mouth with eager gladness to swallow up the populations that lift their hands against Him. Let us begin with things known, with the patent and indisputable facts of life,--and amongst those facts you will find the hell which follows broken law, the earth that casts out the sour that is not holy,--and thence proceed step by step into the holy place where the altar is, and the speaking blood, and the Father, and the strange light of eternity. There is but one true line of progress: it begins with Moses, it ends with the Lamb--Moses and the Lamb: Law and Grace; and in the last eternal song we shall find in one grand line, Moses and the Lamb, a marvellous harmonisation, the up-gathering and reconciliation of all things; the old ark built again; the law within, the mercy-lid covering it. Law and Mercy--Moses and the Lamb--these combine the whole purpose of the movement of the Divine mind and love.
II. So far we have looked at the stern fact of law: we now come to what is said about it. It is a law of measured correction: I will correct thee in measure. At this point grace gets hold of law and keeps it back. Law can never stop of itself. The law is the same at the end as at the beginning. It cannot palter, it cannot compromise, it cannot make terms; it grinds, bruises, destroys. If a sinful world were left absolutely to the operation of law, it would be crushed out of existence. But the law is under mercy. We are spared by grace, by grace we are saved. The grace was accomplished before the sinner was created. The atonement is not the device of an afterthought: the Lamb was slain from before the foundation of the world. Have we penetrated the gracious meaning of that astounding mystery? Before we can understand anything of the atonement, we must destroy the very basis and the relations of understanding, as it is too narrowly interpreted; we must think ourselves back of time, of space, of foundations, worlds, sinners. Great is the mystery of godliness--God manifest in the flesh. Correction in measure is Gods law now. May the time not come when the measure will be withdrawn and the correction will take its unlimited course? That will be hell, that will be destruction.
III. What is the meaning of this measure? It is the Gospel. There is a higher law than the law of death. The law of life is not changed: it is enlarged over all the sins and shortcomings and crimes of life. Where sin abounds, grace doth much more abound. Grace says, There has been great sin: now for my enlargement. And she enlarges her offers of mercy, and her signs of pity, and her opportunities of return, until the sin flee away--that which is great becomes little. Life is more than death, as the heaven is high above the earth. Death is only a partial law; the universal law is life, and it is for God to set that infinite law in motion. Here we enter upon the mysteries of Deity; here we touch the altar of the atonement. I will accept my chastening; I deserve it. This is my sweet, great faith--that no punishment ever overtakes me that is not a sign of Gods watchfulness, and of Gods care over my life. I have never suffered lose, social dishonour, inward compunction, without being able to say, This is the Lords doing, and not mans. The man did not know what he was doing to me; he was seized by God and set to do this work for my punishment--my education. Let us have no whining, no complaining, no retaliation. The man that smote you was sent to smite you. Avenge yourself by deeper confession, by larger, loftier prayer. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v12 The Turn of Affairs and the Consummation of Salvation
The Turn of Affairs and the Consummation of Salvation
v. 12. For thus saith the Lord, Thy bruise is incurable, and thy wound is grievous, the stroke delivered to the Jews as a nation is mortal, the hopes which they entertained of having their exile end soon were vain.
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v. 13. There is none to plead thy cause, intercession could no longer be expected by them, that thou mayest be bound up, the wounds of their body politic being bandaged; thou hast no healing medicines, no remedies of bandages and plasters. Cf. Jer 8:22.
v. 14. All thy lovers, the former allied nations that had professed friendship for Judah, have forgotten thee, they seek thee not, not being at all concerned about Judah’s welfare; for I have wounded thee with the wound of an enemy, with a sharp smiting, with the chastisement of a cruel one, for the multitude of thine iniquity, or with cruel chastisement for the greatness of thy guilt," Cf. Jer 5:6; Jer 13:22, because thy sins were increased. Although the Lord in Himself is incapable of enmity and cruelty, yet the grievous sins of the Jews challenged His avenging justice, so that He was obliged to act as though He were indeed cruel.
v. 15. Why criest thou for thine affliction? Thy sorrow is incurable, or, "that thy pain is malignant?" For the multitude of thine iniquity, because thy sins were increased, I have done these things unto thee. Whatever evil was descending upon Judah, its people had no one but themselves to blame; their punishment was strictly according to justice. But just when Israel was submerged in the evils descending upon it, the mercy of the Lord turned to His people, to vindicate His honor over against all the enemies.
v. 16. Therefore all they that devour thee shall be devoured, and all thine adversaries, every one of them, shall go into captivity, the fate of the oppressed Jews striking them in full measure; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey, so that they would be plundered in turn. The enemies were, indeed, the instruments for carrying out the punishment of God upon His people, but at the same time they were guilty before Him and were bound to suffer accordingly.
v. 17. For I will restore health unto thee, by means of healing plasters, and I will heal thee of thy wounds, saith the Lord; because they called thee an outcast, a wife put away by her husband, saying, This is Zion, whom no man seeketh after, because the Lord had, for the purposes of His mercy, forsaken His people for the time being.
v. 18. Thus saith the Lord, Behold, I will bring again the captivity of Jacob’s tents, so that the time of oppression and exile would be a thing of the past, and have mercy on his dwelling-places, on the places where His holy congregation was wont to assemble; and the city shall be builded upon her own heap, to arise anew from its heap of’ ruins, to be established on the hill of the Lord, and the palace shall remain after the manner thereof, to be inhabited as of old.
v. 19. And out of them, the palaces, the congregations of the Lord, shall proceed thanksgiving and the voice of them that make merry, their voices raised in psalms of rejoicing; and I will multiply them, and they shall not be few, the number of God’s children being increased under His blessing; I will also glorify them, and they shall not be small, they will be honored and not despised in His sight.
v. 20. Their children also shall be as aforetime, at the time when the Lord’s Church was in its most nourishing condition, and their congregation shall be established before Me, founded upon the Rock of Ages, and I will punish all that oppress them.
v. 21. And their nobles shall be of themselves, their most Glorious One being a member of their own nation, and their Governor shall proceed from the midst of them, namely, in the person of the Messiah, under whom the kingdom of David was restored in the best sense of the term; and I will cause Him to draw near, and He shall approach unto Me, consecrated to the Lord’s service, as the great High Priest, entering in once into the most holy place of heaven, Heb 9:12; for who is this that engaged His heart to approach unto Me? saith the Lord. No mere man could take his life into his hands in approaching the holy God in the capacity of Redeemer and Mediator, because all ordinary men, being sinful creatures, would be destroyed by His holiness. Only in and through the Messiah is this approach possible.
v. 22. And ye shall be My people, in and through the Messiah, and I will be your God. Cf 2Co 6:18.
v. 23. Behold, the whirlwind of the Lord, a tempest of Jehovah, goeth forth with fury, or, "fury goes forth," a continuing whirlwind, a rolling and swishing tornado; it shall fall with pain upon the head of the wicked, bowling them over like leaves driven before a strong wind.
v. 24. The fierce anger of the Lord shall not return, not be abated or withdrawn, until He have done it, and until He have performed the intents of His heart, so that all His plans are executed, down to the smallest detail; in the latter days ye shall consider it, for then they would realize the object of the lesson which the Lord wanted them to learn, at the time when the Messianic period would reach its culmination, the supreme test coming with the Last Judgment.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv12, 14 General Information:
General Information:
Yahweh continues speaking to the people of Israel.
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Your injury is incurable; your wound is infected ... no remedy for your wound
This means that Yahweh has punished them so severely that there is no one who can help them. (See: Metaphor)
There is no one to plead your case
"There is no one who asks me to show you mercy"
translationWords
cure
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv11, 12, 15 30:11 The Lord could make these promises because he…
30:11 The Lord could make these promises because he was with his people and had the power to save them. He promised to destroy vicious nations and preserve his people. Still, the Lord would discipline his people if they sinned.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.