Jeremiah 30:13
There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.
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(13) There is none to plead thy cause . . .—The words bring before us two images of extremest misery—the criminal who, standing before the dread judgment-seat, has no advocate, the plague-stricken sufferer who has no physician. The word is that used of Josiah in Jeremiah 22:16. There, and commonly elsewhere, it is translated “judge.” The second part of the sentence is better rendered, with a different punctuation, by Thou hast no healing medicines for binding up. It continues the symbolism of Jeremiah 30:12, and reproduces that of Isaiah 1:6. There, and in Isaiah 38:21, Hosea 5:13, and probably in Proverbs 3:8, we have indications of the prominence given to external applications such as plasters, bandages, and the like, in the Eastern treatment of disease.

30:12-17 When God is against a people, who will be for them? Who can be for them, so as to do them any kindness? Incurable griefs are owing to incurable lusts. Yet, though the captives suffered justly, and could not help themselves, the Lord intended to appear for them, and to punish their oppressors; and he will still do so. But every effort to heal ourselves must prove fruitless, so long as we neglect the heavenly Advocate and sanctifying Spirit. The dealings of His grace with every true convert, and every returning backslider, are the same in effect as his proceedings to the Jews.That thou mayest be bound up - Others put a stop after "cause," and translate, For binding thy wound, healing plaster thou hast none. 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.

Concerning the general design of the prophet in these words, all interpreters seem agreed that the prophet’s scope is to bring their uneasy thoughts to a rest, and make them rest satisfied with the providence of God; for there was no resistance of the will of God, which he metaphorically expresseth under the notion of one miserably and incurably wounded, whom no physician or surgeon could heal, and for whom there was no effectual plaster: but concerning the particular sense of the Hebrew words much is critically said, which I conceive not my work to repeat, nor is it of much moment to us to know whether the word more properly signifies

healing medicines, or courses of cure, or plasters; those who are curious may read sufficiently about it in the English Annotations upon the text. It may be more material to consider whether the prophet’s meaning be, there was none would do it, or there was none could do it, or there was none should do it, that is, whom God would admit at present to do it; as he elsewhere saith, though Noah, Daniel, and Job, and though Moses and Samuel, stood before him, they should save none but their own souls. The prophet’s design doubtless was to satisfy this people that there was no present remedy for them but patience: though some would in charity plead for them, and though their false prophets might promise a cure; yet in very deed God would admit now of no plea for them, and all means that could be used for their more speedy restoration would prove no healing medicines, but like medicines that make the patients worse, and irritate instead of allaying the distemper.

There is none to plead thy cause, that thou mayest be bound up,.... None that will give themselves the trouble to look into their wound to judge of it; to consult, and reason, and debate about the nature of it; and what methods are most advisable to take for the healing and binding of it up: or, as others, "for the compression" (w) of it; the squeezing out the corrupt matter, in order to bring it to a cure:

thou hast no healing medicines; either of thine own, or of others, preparing for thee: the design of all these expressions is to show the helpless and hopeless state of the people of Israel, before their call, conversion, and restoration; by which it will appear to be the Lord's work, and his only; and since he was able to do it, and would do it, therefore Jacob and Israel had no reason to be afraid and dismayed, though their case might seem desperate.

(w) "compressioni", Junius & Tremellius; "ad compressionem", Gataker.

There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.
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).

Jeremiah 30:13Because Israel has been severely chastised for his sins, the Lord will now punish his enemies, and heal Israel. - Jeremiah 30:12. "For thus saith Jahveh: It is ill with thy bruise, thy wound is painful. Jeremiah 30:13. There is none to judge thy cause; for a sore, healing-plaster there is none for thee. Jeremiah 30:14. All thy lovers have forgotten thee, thee they seek not; for I have wounded thee with the wound of an enemy, the chastisement of a cruel one, because of the multitude of thine iniquity, [because] thy sins were numerous. Jeremiah 30:15. Why criest thou over thy bruise - [because] thy wound is bad? Because of the multitude of thine iniquity, [because] thy sins were numerous, have I done these things to thee. Jeremiah 30:16. Therefore all those who devour thee shall be devoured; and all thine oppressors, they shall all go into captivity; and they who spoiled thee shall become a spoil, and those that plundered thee I will give up for plunder. Jeremiah 30:17. For I will put a plaster on thee, and will heal thee of thy wounds, saith Jahveh; for they call thee an outcast, [and say], Zion is she [whom] none seeketh after."

This strophe is only a fuller expression of the idea set forth in Jeremiah 30:11, that the Lord certainly chastises Israel, but will not make an end of him. The chastisement has commenced. From the wounds and blows which Israel has received, he lies motionless and helpless, getting neither sympathy nor aid from his lovers. The feminine suffix and the mention of lovers show that the address turns to the daughter of Zion. On the expression אנוּשׁ , "it is ill with thy bruise," cf. Jeremiah 15:18. נחלה מכּה, "bad, incurable is the stroke which thou hast received," as in Jeremiah 10:19; Jeremiah 14:17. דּוּן דּין, "to execute justice;" cf. Jeremiah 5:28; Jeremiah 22:16. Hitzig well explains the meaning: "thy claims against thy heathen oppressors." למזור, although connected by the accents with what precedes, does not agree well with דּן דּינך; for מזור has not the meaning which has been attributed to it, of a "bandage," but, as derived from the verb זוּר, "to press a wound," signifies the wound that has been pressed together; see on Hosea 5:13. Neither does the figure of the wound agree with the expression, "there is none to judge thy cause," so that we might, with Umbreit, render the passage, "No one gives thee thy due, in pressing thy wounds;" while, as Graf says, " רפאות dissociated from למזור forms a useless synonym with תּעלה," and in Jeremiah 46:11, where the thought is repeated, it is separated from the latter word. Accordingly, with Hitzig and Graf, we connect למזור into one clause: "for the wound, there is no healing (or medicine)-no plaster." תּעלה is what is laid upon the wound, a plaster. "All thy lovers," i.e., the nations which were once allied with thee (cf. Jeremiah 22:20, Jeremiah 22:22), do not trouble themselves about thee, because I have smitten thee so heavily on account of the multitude of thy transgressions; cf. Jeremiah 5:6; Jeremiah 13:22. עצמוּ still depends on the preposition על, which continues its force, but as a conjunction. The idea that the Israelites have richly deserved their sufferings is still more plainly presented in Jeremiah 30:15 : "Why criest thou, because thou hast brought this suffering on thee through thy sins?" אנוּשׁ also depends on על, which continues to exert its power in the sentence as a conjunction.

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