Chs. 30–33

Hitherto the general tone of Jeremiah’s prophecies has been gloomy. Any gleams of brightness that have from time to time appeared (e.g. Jeremiah 3:14, Jeremiah 16:14 f., Jeremiah 23:3), even if we may assume them to have come from the prophet’s own mouth, have borne but a very small proportion to the long stretches of melancholy foreboding and stern declaration of coming punishment, which have formed the gist of his prophecies. In chs. 30–33 we have a marked change in this respect, and the whole tone here is that of hope. As regards the component parts and dates of the chs. see notes below. We may divide the whole prophecy into three parts. (i) “The triumphal hymn of Israel’s salvation” (Hengst.), 30, 31. (ii) The purchase by Jeremiah of a field in Anathoth with an explanation of the significance of this act, 32. (iii) Promise of restoration of the nation with renewed glory conferred on the house of David and the Levitical priesthood, 33.

Chs. Jeremiah 30:1 to Jeremiah 31:40. Promises of national restoration

These chs. form an interruption to the mainly biographical portion of the Book, which otherwise runs on, with short breaks, from ch. 26 to ch. 44 inclusive, while here we have prophetic utterances only. The two chs. form a closely connected whole, and deal with the future of Israel and Judah. Moreover, their subject-matter in its order of thought is evidently arranged with care. Graf, developing hints given by Ewald, and pointing to the prophetic custom illustrated in Hosea, Joel, Amos, and Micah, of closing with a brighter picture and with Messianic hopes, holds these chs. to be the corresponding conclusion of Jeremiah’s Roll as published in its second edition (Jeremiah 36:32). He finds a close link in turns of expression with ch. 3 and other earlier parts of the Book, and so dates these chs. in Jehoiakim’s reign. To this Co. objects that the chs. are composed from a later standpoint, and that they assume the destruction of Jerusalem and the commencement of the exile to have taken place already. He is supported by Du. and Gi. in holding that we have here certain genuine utterances of Jeremiah (e.g. all three agree in accepting Jeremiah 31:2-5; Jeremiah 31:15-20) with much amplification by later hands. Thus Gi. calls the section a “mosaic,” made up, as much of it is, from various passages of Jeremiah and other prophets. The main disagreement among these three commentators is in the case of the very important and striking passage, Jeremiah 31:31-34, which is given up, though very reluctantly, by Du., but retained by the others (see further in notes on that passage). Movers, de Wette, and Hitzig led the way in breaking up the chs. into their component parts. Further, however, they were for attributing the post-Jeremianic parts to the authorship of the second Isaiah, a view which Graf energetically and successfully combated. Stade and Smend went further, maintaining that the whole is post-exilic.

Accepting the view that the date of composition was subsequent to the final overthrow of Jerusalem, and that we have here genuine prophecies of Jeremiah, more or less overlaid with additional matter, we may still enquire why these two chs. of encouragement and hope were interposed in the course of the narrative portion (chs. 26–44) at this point. The answer seems to be (so Co.) that the insertion here was suggested to the compiler as suitable not only by the words in Jeremiah 29:32 (“the good that I will do unto my people”), but by the whole tenor of that ch., as forecasting a future rich in comfort and in the favour of God. A further reason may be that ch. 29 formed a fitting transition, as being itself a combination of prophecy and narrative.

Two points emerge from the discussion as fairly established; (i) that ch. 31, but not ch. 30, contains a large amount of authentic matter, and (ii) that “the compiler felt that the prominence of Northern Israel [ch. 31] threw Judah into the background, and this largely accounts for the additions [ch. 30] which he made.” Pe.

We may summarize the whole section as follows. (i) ch. 30 Jeremiah 30:1-4. Jeremiah is bidden to write all the Lord’s words in a book, for Israel and Judah shall be brought back from captivity. (ii) Jeremiah 30:5-22. Terrors are coming on the world, but Jacob shall be delivered. Israel, though not left unpunished, need not fear the destruction that is coming on the nations. Bitter indeed are her pains by reason of her sins, but, as her despoilers have done to her, so shall it be done to them, while, with city rebuilt and under a ruler rejoicing in Jehovah’s favour, the people shall dwell in prosperity and peace. (iii) Jeremiah 30:23-24. Jehovah shall be fully avenged on the wicked. This will be evident to His people in the end. (iv) ch. 31 Jeremiah 31:1-9. The Northern tribes shall again find favour and Samaria shall be re-inhabited: there follows a vivid picture of the return journey. (v) Jeremiah 31:10-14. Announcement of this restoration to the nations. (vi) Jeremiah 31:15-22. Rachel, lamenting from her grave near Ramah her banished children, is addressed in words of comfort: Ephraim’s penitential mood is welcomed with affection by the Lord; the virgin of Israel is summoned to address herself to the journey. (vii) Jeremiah 31:23-26. Judah also shall be brought back and shall inhabit Zion. (viii) Jeremiah 31:27-30. Jehovah will renew the youth of Israel and Judah; the sons shall no longer suffer for the sins of their progenitors. (ix) Jeremiah 31:31-34. The great prophecy of the New Covenant, whose principle shall be no code of outward ordinances, but an inly operating law, filling all with the knowledge of God. (x) Jeremiah 31:35-40. Israel shall be established in security as Jehovah’s people, and Jerusalem, extended beyond her former limits, shall be holy to the Lord for ever.

1–4. Introduction to the section. The standpoint (see above) is that of one writing after the final catastrophe (b.c. 586), but this fact is of course by no means inconsistent with Jeremiah’s authorship. Moreover, the words of comfort that follow harmonize with his commission “to build and to plant” (Jeremiah 1:10).

The greater part of the ch. follows a regular three beat metre or is in the Ḳinah measure.

3. turn again the captivity] See on Jeremiah 29:14.

5. We have heard … of peace] Jehovah is quoting the words of consternation which He hears the people uttering; but more probably the words “Thus saith the Lord” are the insertion of a scribe, and it is really the people who are speaking.

of fear, and not of peace] mg. (better) there is fear, and no peace.

5–22. See introd. note to section. For a parallel in the character of the description in Jeremiah 30:5-11, Dr. compares Isaiah 13:6-15 (the overthrow of Babylon) followed by Isaiah 14:1 f. (the deliverance of Israel); also Isaiah 24:14-15; Isaiah 24:23; Isaiah 25:1-5.

6. Men do not suffer the pangs of child-bearing. Why then do all shew signs of pain and terror? Cp. Isaiah 13:8.

7. that day] The expression “the day of the Lord,” in an eschatological sense, is found first in Amos (Jeremiah 5:18), and is adopted by later prophets. Its meaning is developed in two directions according to the teaching which the individual prophet desires to convey. Jehovah, they taught, will some day manifest Himself, it may be in executing terrible judgement upon the sin either of His own nation or of others; but it may also be in the restoration of the former to the privileges which they had forfeited. The description is modified in each case by the occasion; e.g. Isaiah 2:12 ff. directs the judgement against the material wealth and luxury acquired in the days of Uzziah. Joel (Jeremiah 2:1 ff.) illustrates the punishment by a recent scourge of locusts. Cp. Zephaniah 1:7; Zephaniah 1:14 ff. Here, and in later prophecy in general (see above for the date of this section), the Day results in Israel’s deliverance, a deliverance reached, however, only through suffering.

so that none is like it] The Heb. may be rendered, Whence is any like it? Cp. Jeremiah 10:6.

he shall be saved out of it] Here we have the transition to the joyous note which dominates the rest of the prophecy.

8. thy neck … thy bands] rather (with LXX) the 3rd person in both cases. It is a description of Israel’s future deliverance, not an address to him. Dr. suggests that the scribe who substituted “thy” may have had Isaiah 10:27 in his mind.

bands] The Heb. is the word so rendered in the text of Jeremiah 27:2, where see note.

serve themselves of him] For the phrase cp. Jeremiah 25:14, Jeremiah 27:7.

9. the Lord their God, and David their king] For the whole expression as uniting Jehovah and the Messiah, cp. Hosea 3:5, and for the Messiah spoken of elsewhere also under the name David, Ezekiel 34:23 f., Ezekiel 37:24 f.

10. from afar] from thy distant land of exile.

none shall make him afraid] Cp. Isaiah 17:2 (flocks lying undisturbed).

10, 11. These vv. occur again in Jeremiah 46:27 f. They are found there, but not here, in LXX. It is not improbable that they existed separately and were inserted later in both places independently. Jeremiah 30:10 bears a strong resemblance to 2 Isaiah (e.g. Isaiah 43:5 ff.).

11. I will correct thee with Judgement] See on Jeremiah 10:24.

12. Thy hurt is incurable] lit. It is ill with thy hurt. Similar words are applied by the prophet to himself in Jeremiah 15:18.

The pronouns in the v. are fem. as referring to the nation, as in Jeremiah 22:20 and often elsewhere. For the whole v. cp. Lamentations 2:13.

12–15. These vv. are either Jeremiah’s own (so Du.) or a close imitation of his style.

13. In the same v. the people of God appears both as defendant in a suit at law, and as one suffering from a wound which cannot be staunched.

There is none to plead thy cause] Thine enemies at present are having it all their own way, as they arraign thee for thy sins before the bar of God’s justice.

that thou mayest be bound up] rather, as mg. for thy wound thou hast no medicines nor plaister. “Wound” is lit. a compressed (i.e. bound up) thing. Cp. Hosea 5:13 twice; Obadiah 1:7 mg.

medicines] plaister, lit. that which goes up (on the wound).

14. thy lovers] See on Jeremiah 22:20.

for the greatness, etc.] mg. multitude. Probably the latter part of the v. has been accidentally introduced from Jeremiah 30:15, where it suits the context better.

16. Therefore] Because thou hast undergone thy portion of suffering and it is plain that none other than Myself can deliver thee. For the general sense cp. Isaiah 14:2; Isaiah 51:22 f. Co. points out that the logical force of the word is not evident. Why should the sins of Judah be the reason for their enemies being overthrown? Accordingly, he transposes Jeremiah 30:16-17, and begins Jeremiah 30:17 with “I” (’ânôki) instead of “For” (ki). This change, combined with others which he here makes, seems too drastic to be accepted with confidence.

all they that devour thee] See on Jeremiah 2:3.

shall go into captivity] The LXX, by a slight variation from MT., have shall eat their own flesh, a reading which Co. supports from Isaiah 49:26. The meaning will then be, shall engage in internecine strife. For this thought cp. Ezekiel 38:21; Haggai 2:22; Zechariah 14:13.

17. I will restore health unto thee] better, I will bring new flesh upon thee. See on Jeremiah 8:22, also Jeremiah 33:6.

Zion] The LXX, reading the end of the word somewhat differently, render prey. This Co. prefers. The enemy, he would explain, consider Zion and her sons as a free hunting ground, where they may range about and devour at will.

seeketh after] mg. careth for. Cp. Deuteronomy 11:12; Psalm 142:4.

18. turn again the captivity] See on Jeremiah 29:14.

upon her own heap] meaning the hill on which she had previously stood, on her old site. A hill was the usual position of the Eastern cities (Matthew 5:14), as helping to protect them alike from sudden attack and from inundation. Hence the frequency with which the word Tel (which is the Hebrew here translated heap) forms part of the name of a city; Telassar (2 Kings 19:12; Isaiah 37:12); Tel-harsha and Tel-melah (Ezra 2:59; Nehemiah 7:61); Tel-abib (Ezekiel 3:15).

palace] See on Jeremiah 6:5.

shall remain after the manner thereof] shall be inhabited after its fashion, i.e. it shall be occupied by a king and shall be kept up with all the appliances and state suitable for such a place. Cp. note on “judgement” (same word in the Hebrew) in Jeremiah 5:4.

19. small] contemptible.

20. as aforetime] as in the times of David and Solomon, the golden age of the Jewish kingdom.

congregation] the people collectively, but considered from the ecclesiastical point of view, and thus an expression suggestive of a post-exilic date.

before me] under my care. Cp. Genesis 17:18; Psalm 102:28; Hosea 6:2.

21. The Jews shall again be placed under a Prince of their own. This Prince shall draw near to God without a go-between, in other words he shall be Priest as well as King.

their prince] lit. his (Jacob’s) mighty one.

that hath had boldness to approach] rather, as mg. that hath been surety for his heart to approach, i.e. no one would venture upon such a step, unless he were fully conscious of authorisation. None but the priests were permitted to enter the Lord’s presence, and the Holy of Holies was open but once a year to the high-priest himself. To all others this was a profanity to be punished with death.

23. This and the following v. are nearly identical with Jeremiah 23:19-20 (see notes there), where judgement is pronounced upon the false prophets. Co. (not so Du.) doubts their genuineness here as well as there, both for metrical reasons, and because the thought they contain is one which has not met us hitherto, viz. a purifying judgement to be executed on recreant Jews (the general reference of “the wicked” in the Hebrew) before the final deliverance.

a sweeping (mg. gathering) tempest] The sense of the Hebrew word is uncertain. Probably sweeping or rushing is the meaning intended.

23, 24. See introd. summary to this section.