1Slovo, které se stalo k Jeremjášovi od Hospodina: 2Toto praví Hospodin, Bůh Izraele: Zapiš si do knihy všechna slova, která jsem k tobě promluvil, 3protože hle, přicházejí dny, je Hospodinův výrok, kdy změním úděl svého izraelského a judského lidu, praví Hospodin, a přivedu je zpět do země, kterou jsem dal jejich otcům a budou ji vlastnit. 4Toto jsou slova, která promluvil Hospodin o Izraeli a o Judovi. 5Ano, toto praví Hospodin: Slyšeli jsme křik hrůzy. Všude je jen strach, a ne pokoj. 6Jen se ptejte a dívejte, jestli rodí muž! Proč vidím, že všichni muži mají ruce na bedrech jako rodička a zbledly všechny tváře? 7Běda, neboť veliký je tento den, není žádný jako on; pro Jákoba je to čas soužení, ale bude z něho zachráněn. 8I stane se v onen den, je výrok Hospodina zástupů, že zlomím jeho jho na jejich šíji, jejich pouta zpřetrhám a cizinci je už nebudou zotročovat. 9Budou sloužit Hospodinu, svému Bohu, a svému králi Davidovi, kterého jim ustanovím. 10A ty se neboj, můj otroku Jákobe, je Hospodinův výrok, neděs se, Izraeli, protože hle, zachráním tě z dalekých končin a tvé potomstvo ze země jejich zajetí. Jákob se navrátí a bude mít klid, bude bezstarostný a nikdo ho nevyděsí. 11Vždyť já jsem s tebou, je Hospodinův výrok, abych tě zachránil, protože úplně zničím všechny národy, mezi které jsem tě rozptýlil. Pouze tebe nezničím úplně, ale napravím tě podle práva; jistě tě nenechám bez trestu. 12Ano, toto praví Hospodin: Nevyléčitelná je tvoje zlomenina, těžká je tvoje rána. 13Není, kdo by vedl tvou právní při, není pro tebe uzdravení vředu ani zacelení rány. 14Všichni tvoji milenci na tebe zapomněli, nevyhledávají tě, protože jsem tě ranil ranou nepřítele, krutou kázní za množství tvých vin; tvých hříchů bylo bezpočtu. 15Co naříkáš nad svou zlomeninou? Tvá bolest je nevyléčitelná. Provedl jsem ti to za množství tvých vin a protože tvých hříchů bylo bezpočtu. 16Ale všichni, kteří tě požírají, budou pozřeni a všichni tvoji utlačovatelé, úplně všichni, půjdou do zajetí; ti, kteří tě plení, budou vypleněni a všechny, kdo na tobě kořistí, vydám za kořist. 17Vždyť ti přivedu uzdravení a ze tvých ran tě vyléčím, je Hospodinův výrok, protože tě nazvali Zapuzenou: To je Sijón, nikdo ho nevyhledává. 18Toto praví Hospodin: Hle, změním úděl stanů Jákobových a slituji se nad jeho příbytky; město bude zbudováno na svých ruinách a palác bude stát na svém místě. 19Bude odtamtud zaznívat píseň díků a hlas radujících se. Rozmnožím je a nebude jich ubývat; způsobím, že budou vážení a nebudou bezvýznamní. 20Jeho synové budou jako za dávnověku a jeho shromáždění bude trvale přede mnou; všechny jeho utiskovatele navštívím s trestem. 21Stane se, že jeho vznešený bude pocházet z něho samotného i jeho vládce vyjde z jeho středu. Přivedu ho blíž a přiblíží se ke mně. Vždyť kdo by nasadil svůj život, aby se ke mně přiblížil? je Hospodinův výrok. 22Budete mým lidem a já budu vaším Bohem. 23Hle, spustila se Hospodinova vichřice hněvu, vířivý vichr. Bude vířit na hlavě ničemů. 24Hospodinův planoucí hněv se neodvrátí, dokud nevykoná a nenaplní plány jeho srdce. V posledních dnech tomu porozumíte.
Jamieson Fausset Brown Bible Commentary 2 RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24)
Write . . . in a book--After the destruction of Jerusalem Jeremiah is not ordered as heretofore to speak, but to write the succeeding prophecy (
Jer 30:4, &c.), so as thereby it might be read by his countrymen wheresoever they might be in their dispersion.
3 bring again . . . captivity of . . . Israel and Judah--the restoration not merely of the Jews (treated of in this thirtieth chapter), but also of the ten tribes ("Israel"; treated in the thirty-first chapter), together forming the whole nation (
Jer 30:18;
Jer 32:44;
Ezek 39:25;
Amos 9:14-
Amos 9:15). "Israel" is mentioned first because its exile was longer than that of Judah. Some captives of the Israelite ten tribes returned with those of Judah (
Luke 2:36; "Aser" is mentioned). But these are only a pledge of the full restoration hereafter (
Rom 11:26, "All Israel"). Compare
Jer 16:15. This third verse is a brief statement of the subject before the prophecy itself is given.
5 We have heard . . . trembling--God introduces the Jews speaking that which they will be reduced to at last in spite of their stubbornness. Threat and promise are combined: the former briefly; namely, the misery of the Jews in the Babylonian captivity down to their "trembling" and "fear" arising from the approach of the Medo-Persian army of Cyrus against Babylon; the promise is more fully dwelt on; namely, their "trembling" will issue in a deliverance as speedy as is the transition from a woman's labor pangs to her joy at giving birth to a child (
Jer 30:6).
6 Ask--Consult all the authorities, men or books, you can, you will not find an instance. Yet in that coming day men will be seen with their hands pressed on their loins, as women do to repress their pangs. God will drive men through pain to gestures more fitting a woman than a man (
Jer 4:31;
Jer 6:24). The metaphor is often used to express the previous pain followed by the sudden deliverance of Israel, as in the case of a woman in childbirth (
Isa 66:7-
Isa 66:9).
paleness--properly the color of herbs blasted and fading: the green paleness of one in jaundice: the sickly paleness of terror.
7 great--marked by great calamities (
Joel 2:11,
Joel 2:31;
Amos 5:18;
Zeph 1:14).
none like it . . . but he shall be saved-- (
Dan 12:1). The partial deliverance at Babylon's downfall prefigures the final, complete deliverance of Israel, literal and spiritual, at the downfall of the mystical Babylon (Rev. 18:1-19:21).
8 his yoke . . . thy neck--his, that is, Jacob's (
Jer 30:7), the yoke imposed on him. The transition to the second person is frequent, God speaking of Jacob or Israel, at the same time addressing him directly. So "him" rightly follows; "foreigners shall no more make him their servant" (
Jer 25:14). After the deliverance by Cyrus, Persia, Alexander, Antiochus, and Rome made Judah their servant. The full of deliverance meant must, therefore, be still future.
9 Instead of serving strangers (
Jer 30:8), they shall serve the Lord, their rightful King in the theocracy (
Ezek 21:27).
David, their king--No king of David's seed has held the scepter since the captivity; for Zerubbabel, though of David's line, never claimed the title of "king." The Son of David, Messiah, must therefore be meant; so the Targum (compare
Isa 55:3-
Isa 55:4;
Ezek 34:23-
Ezek 34:24;
Ezek 37:24;
Hos 3:5;
Rom 11:25-
Rom 11:32). He was appointed to the throne of David (
Isa 9:7;
Luke 1:32). He is here joined with Jehovah as claiming equal allegiance. God is our "King," only when we are subject to Christ; God rules us not immediately, but through His Son (
John 5:22-
John 5:23,
John 5:27).
raise up--applied to the judges whom God raised up as deliverers of Israel out of the hand of its oppressors (
Judg 2:16;
Judg 3:9). So Christ was raised up as the antitypical Deliverer (
Ps 2:6;
Luke 1:69;
Acts 2:30;
Acts 13:23).
10 from afar--Be not afraid as if the distance of the places whither ye are to be dispersed precludes the possibility of return.
seed--Though through the many years of captivity intervening, you yourselves may not see the restoration, the promise shall be fulfilled to your seed, primarily at the return from Babylon, fully at the final restoration.
quiet . . . none . . . make . . . afraid-- (
Jer 23:6;
Zech 14:11).
11 though . . . full end of all nations . . . yet . . . not . . . of thee-- (
Amos 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;
Ps 6:1;
Isa 27:8).
not . . . altogether unpunished-- (
Exod 34:7).
12 The desperate circumstances of the Jews are here represented as an incurable wound. Their sin is so grievous that their hope of the punishment (their exile) soon coming to an end is vain (
Jer 8:22;
Jer 15:18;
2Chr 36:16).
13 none to plead--a new image from a court of justice.
bound up--namely, with the bandages applied to tie up a wound.
no healing medicines--literally, "medicines of healing," or else applications, (literally, "ascensions") of medicaments.
14 lovers--the peoples formerly allied to thee, Assyria and Egypt (compare
Lam 1:2).
seek thee not--have cast away all concern for thee in thy distress.
wound of an enemy--a wound such as an enemy would inflict. God condescends to employ language adapted to human conceptions. He is incapable of "enmity" or "cruelty"; it was their grievous sin which righteously demanded a grievous punishment, as though He were an "enemy" (
Jer 5:6;
Job 13:24;
Job 30:21).
15 Why criest thou--as if God's severity was excessive. Thou hast no reason to complain, for thine affliction is just. Thy cry is too late, for the time of repentance and mercy is past [CALVIN].
16 Therefore--connected with
Jer 30:13, because "There is none to plead thy cause . . . therefore" I will plead thy cause, and heal thy wound, by overwhelming thy foes. This fifteenth verse is inserted to amplify what was said at the close of
Jer 30:14. When the false ways of peace, suggested by the so-called prophets, had only ended in the people's irremediable ruin, the true prophet comes forward to announce the grace of God as bestowing repentance and healing.
devour thee . . . be devoured . . . spoil . . . be a spoil . . . prey upon . . . give for a prey--retribution in kind (see on
Jer 2:3;
Exod 23:22;
Isa 33:1).
17 (
Jer 8:22;
Jer 33:6).
Outcast--as a wife put away by her husband (
Isa 62:4, contrasted with
Jer 30:12).
Zion--alluding to its Hebrew meaning, "dryness"; "sought after" by none, as would be the case with an arid region (
Isa 62:12). The extremity of the people, so far from being an obstacle to, will be the chosen opportunity of, God's grace.
18 bring again . . . captivity-- (
Jer 33:7,
Jer 33:11).
tents--used to intimate that their present dwellings in Chaldea were but temporary as tents.
have mercy on dwelling-places-- (
Ps 102:13).
own heap--on the same hill, that is, site, a hill being the usual site chosen for a city (compare
Josh 11:13, Margin). This better answers the parallel clause, "after the manner thereof" (that is, in the same becoming ways as formerly), than the rendering, "its own heap of ruins," as in
Jer 49:2.
palace--the king's, on Mount Zion.
remain--rather, "shall be inhabited" (see on
Jer 17:6,
Jer 17:25). This confirms English Version, "palace," not as others translate, "the temple" (see
1Kgs 16:18;
2Kgs 15:25).
19 thanksgiving--The Hebrew word includes confession as well as praise; for, in the case of God, the highest praises we can bestow are only confessing what God really is [BENGEL], (
Jer 17:26;
Jer 31:12-
Jer 31:13;
Jer 33:11;
Isa 35:10;
Isa 51:11).
multiply them-- (
Zech 10:8).
20 as aforetime--as flourishing as in the time of David.
21 their nobles--rather, "their Glorious One," or "Leader" (compare
Acts 3:15;
Heb 2:10), answering to "their Governor" in the parallel clause.
of themselves--of their own nation, a Jew, not a foreigner; applicable to Zerubbabel, or J. Hyrcanus (hereditary high priest and governor), only as types of Christ (
Gen 49:10;
Mic 5:2;
Rom 9:5), the antitypical "David" (
Jer 30:9).
cause him to draw near--as the great Priest (
Exod 19:22;
Lev 21:17), through whom believers also have access to God (
Heb 10:19-
Heb 10:22). His priestly and kingly characters are similarly combined (
Ps 110:4;
Zech 6:13).
who . . . engaged . . . heart to approach--literally, "pledged his heart," that is, his life; a thing unique; Messiah alone has made His life responsible as the surety (
Heb 7:22;
Heb 9:11-
Heb 9:15), in order to gain access not only for Himself, but for us to God. Heart is here used for life, to express the courage which it needed to undertake such a tremendous suretyship. The question implies admiration at one being found competent by His twofold nature, as God and man, for the task. Compare the interrogation (
Isa 63:1-
Isa 63:3).
22 ye shall be my people, &c.--The covenant shall be renewed between God and His people through Messiah's mediation (
Jer 30:21;
Jer 31:1,
Jer 31:33;
Jer 32:38;
Ezek 11:20;
Ezek 36:28).
23 (
Jer 23:19). Vengeance upon God's foes always accompanies manifestations of His grace to His people.
continuing--literally, "sojourning," abiding constantly; appropriately here in the case of Babylon, which was to be permanently destroyed, substituted for "whirling itself about" ("grievous" in English Version) (see on
Jer 23:19-
Jer 23:20), where the temporary downfall of Judea is spoken of.
As in that chapter the restoration of Judah, so in this the restoration of Israel's ten tribes is foretold.
