Jeremiah 30:1

The word that came to Jeremiah from the LORD, saying,

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Jeremiah 30:1. The word that came to Jeremiah, &c. — “There is no particular date annexed to this prophecy, whereby to ascertain the precise time of its delivery, but it may not unreasonably be presumed to have followed immediately after the preceding one, in which the restoration of the people from their Babylonish captivity is in direct terms foretold. From hence the transition was natural and easy to the more glorious and general restoration that was to take place in a more distant period, and was designed for the ultimate object of the national hopes and expectations. Both events are frequently thus connected together in the prophetic writings, and perhaps with this design, that when that which was nearest at hand should be accomplished, it might afford the strongest and most satisfactory evidence that the latter, how remote soever its period, would in like manner, be brought about by the interposition of Providence, in its due season.” — Blaney.

Matthew Henry's Concise Commentary

30:1-11 Jeremiah is to write what God had spoken to him. The very words are such as the Holy Ghost teaches. These are the words God ordered to be written; and promises written by his order, are truly his word. He must write a description of the trouble the people were now in, and were likely to be in. A happy end should be put to these calamities. Though the afflictions of the church may last long, they shall not last always. The Jews shall be restored again. They shall obey, or hearken to the Messiah, the Christ, the Son of David, their King. The deliverance of the Jews from Babylon, is pointed out in the prophecy, but the restoration and happy state of Israel and Judah, when converted to Christ their King, are foretold; also the miseries of the nations before the coming of Christ. All men must honour the Son as they honour the Father, and come into the service and worship of God by him. Our gracious Lord pardons the sins of the believer, and breaks off the yoke of sin and Satan, that he may serve God without fear, in righteousness and true holiness before him all the remainder of his days, as the redeemed subject of Christ our King.

Barnes' Notes on the Bible

In Jeremiah 30-39, not all written at the same time, are gathered together whatsoever God had revealed to Jeremiah of happier import for the Jewish people. This subject is "the New covenant." In contrast then with the rolls of Jehoiakim and Zedekiah, we here have one containing the nation's hope. A considerable portion was written in the 10th year of Zedekiah, when famine and pestilence were busy in the city, its capture daily more imminent, and the prophet himself in prison. Yet in this sad pressure of earthly troubles Jeremiah could bid his countrymen look courageously onward to the fulfillment of those hopes, which had so constantly in his darkest hours comforted the heart and nerved the arm of the Jew. The scroll consists of three portions:

(1) "a triumphal hymn of Israel's salvation," Jeremiah 30-31;

(2) Jeremiah 32; and

(3) Jeremiah 33.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 30

Jer 30:1-24. Restoration of the Jews from Babylon after Its Capture, and Raising Up of Messiah.God showeth Jeremiah the deliverance and return of the Jews, Jeremiah 30:1-9. He comforteth Jacob, Jeremiah 30:10-17. Their return shall be gracious. Wrath on the wicked, Jeremiah 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 from the Lord, which all doctrine doth that is bottomed on Scripture, though opened and made more plain and intelligible by words formed in our own minds.

Gill's Exposition of the Entire Bible

The word that came to Jeremiah from the Lord,.... The word of prophecy, us the Targum. Some make this to be the "thirteenth" sermon of the prophet's; it is a consolatory one, as Kimchi observes:

saying; as follows:

Geneva Study Bible

The word that came to Jeremiah from the LORD, saying,

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

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.

Jeremiah 30:1

Keil and Delitzsch Biblical Commentary on the Old Testament

Introduction, and Statement of the Subject - Jeremiah 30:1. "The word which came to Jeremiah from Jahveh, saying: Jeremiah 30:2. Thus hath Jahveh the God of Israel said: Write thee all the words that I have spoken unto thee in a book; Jeremiah 30:3. For, behold, days come, saith Jahveh, when I shall turn the captivity of my people Israel and Judah, saith Jahve, and I shall bring them back to the land which I gave to their fathers, and they shall possess it."

Jeremiah 30:1 contains the heading not merely of Jeremiah 30:2 and Jeremiah 30:3, as Hitzig erroneously maintains, but of the whole prophecy, in Jeremiah 30 and 31. Jeremiah 30:2 and Jeremiah 30:3 form the introduction. Jeremiah is to write the following word of God in a book, because it refers to times still future, - regards the deliverance of Israel and Judah from exile, which will not take place till afterwards. In assigning the reason for the command to write down the word of God that had been received, there is at the same time given the subject of the prophecy which follows. From this it is further evident that the expression "all the words which I have spoken to thee" cannot, like Jeremiah 36:2, be referred, with J. D. Michaelis, to the whole of the prophecies which Jeremiah had up till that time received; it merely refers to the following prophecy of deliverance. The perfect דּבּרתּי is thus not a preterite, but only expresses that the address of God to the prophet precedes the writing down of the words he received. As to the expression שׁוּב שׁבוּת, see on Jeremiah 29:14.