Jer. 30 God showeth Jeremiah the deliverance and return of the Jews, Jer. 30:1–9. He comforteth Jacob, Jer. 30:10–17. Their return shall be gracious. Wrath on the wicked, Jer. 30:18–24.

This title is thought to extend to all we have both in this and the next chapter, both which mostly consist of comfortable promises of the restoration of this people, and teacheth us what ought to be the matter of our sermons; we ought to speak nothing for substance but what we can justify to come…

It is uncertain whether this was a command from God to Jeremiah to record all the revelations which God had made to him, or only the revelation contained in this and the following chapter, which consists chiefly of promises of the people’s restoration; and so God might command them to be written…

The reason why God would have the prophecy written, was for a memorial of God’s truth in his promises. Israel never returned as to the body of the people, but those of the ten tribes which were God’s people did return; we read, Luke 2:36, of one Anna who was of the tribe of Asher, and many more…

God here speaketh, but whether personating other nations or the Jewish nation is not agreed, nor yet whether this text refers to the times of the Messiah, when the nations should tremble, or the time when Darius invaded Babylon, or the times of Gog and Magog, (of which read Ezek.

The voice which I hear is not the voice of women, but of men, and those the strongest and stoutest men, yet it is a voice like the voice of women in travail, roaring out through their pains; and the posture I see the generality of men are in is like the posture of women in travail, who hold their…

It is no wonder that there is such a trembling upon all hearts, such a consternation and great complaining; for it will be a time of no ordinary calamity, but of great evil and misery, in the same sense as it is called a great day, Joel 2:11, great and terrible; and Zeph. 1:14;c.

In that day; not in that great day before mentioned, but in the day when God should deliver the seed of Jacob out of trouble. God threatens to break the yoke of the king of Babylon, that is, to break that power of his which for seventy years he should exercise in keeping the Jews under; and he…

Who is here meant by David is not well agreed. Some think this promise was fulfilled in the rule of Zorobabel, and those after the captivity of Babylon, of the family of David, who ruled over the Jews, though not under the style of kings; others think that Christ is intended, as in the other…

You that are my servants, and the posterity of Jacob, though your captivity be threescore and ten years, yet be not afraid that I have quite forgotten you, or my promise made to your fathers.

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.

Interpreters generally understand by bruise or wound here the state that the Jews should be in the captivity of Babylon, which would be miserable, and so miserable that it would be incurable from any hand, except the hand of God.

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…

In the time of thy prosperity thou hadst many friends, but now they have forgotten thee. Very probably the Egyptians and Assyrians, whose help the Jews made often use of, are the lovers here intended, 2 Chron. 28:21, Hos.

Why criest thou for thine affliction? thy sorrow is incurable: Why complainest thou of my dealings with thee? or, as Jer. 15:18, the cause of thy sorrow is incurable: or, as others, Why complainest thou that thy sorrow is incurable? Though it be so, yet thou hast no reason to complain of my…

The particle לָכֵן is thought here to be ill translated therefore, for manifestly it is not a causal or illative, and those who interpret it therefore refer it to what went before, Jer. 30:10–11.

As the miserable state of this people was by the prophet, Jer. 30:12–13, described under the similitude of a man wounded, and bruised, and sick; so their more prosperous state is described under the nation of health, and God’s action in restoring them expressed under the notion of healing, both…

This verse manifestly is a promise of the rebuilding of the city, and was fulfilled in the times of Ezra; and the term captivity, which in its proper sense relates to persons, not to places, being here applied to places, signifies the miserable state of Jerusalem upon the taking it by…

Out of them shall proceed thanksgiving; thanksgiving to God, as Jer. 17:26, either thank-offerings, Lev. 7:12–13, or vocal thanksgivings. And the voice of them that make merry; either in a religious sense, or in a civil sense if it be taken in the former, it signifieth their mirth at their…

Their posterity also shall be as happy, and in as much repute, as they were before this carrying into Babylon. Their church, or the body of the people of the Jews, shall from generation to generation be established.

Their governor shall proceed from the midst of them: this promise was made good in Zerobabel, and other governors of the Jews after their return out of captivity, till they came to be subdued by the Romans.

God in these words declares that in that day he would renew his covenant with Israel, (at least the true Israelites,) and they should be his people to serve and to obey him, and he would be their God to protect and bless them with all temporal and all spiritual blessings.

The whirlwind of the Lord goeth forth with fury; the vengeance of God compared to a whirlwind, for the suddenness of it, and because it should encompass them to their ruin, a terrible whirlwind.

He expoundeth in these words the continuing whirlwind, spoken of Jer. 30:23, and withal lets them know that what the false prophets said of a speedy return out of Babylon of those already there, or of the not going of those which as yet were in Judea, was all but falsehood; for the Lord was angry,…