This and the next chapter contain, as we shall see, a most profitable truth; and that the people might be the more attentive, God introduced these prophecies by a preface. Jeremiah spoke many things which afterwards, as it has elsewhere appeared, had been collected and inserted in one volume by the priests and Levites; but God reminds us in these words, that the prophecies which are to follow respecting the liberation of the people, were especially to be remembered. There is, however, another circumstance to be noticed. We have seen that such was the stubbornness of the people, that Jeremiah spent his labor among them in vain, for he addressed the deaf, or rather stocks and stones, for they were so possessed by stupor that they understood nothing, for God had even blinded them, a judgment which they fully deserved. Such was the condition of the people. We must further bear in mind the comparison between the doctrine of Jeremiah and the fables of those who fed the miserable people with flatteries, by giving them the hope of a return after two years. God knew what would be the event; but the people ceased not to entertain hope and to boast of a return at the end of two years. Thus they despised God's favor, for seventy years was a long period: "What! God indeed promises a return, but after seventy years who of us will be alive? Hardly one of us will be found then remaining, therefore so cold a promise is nothing to us." They, at the same time, as I have said, were filled with a false confidence, as with wind, and behaved insolently towards God and his prophets, as though they were to return sound and safe in a short time. But profane men always run to extremes; at one time they are inflated with pride, that is, when things go on prosperously, or when a hope of prosperity appears, and they carry themselves proudly against God, as though nothing adverse could happen to them; then when hope and false conceit disappoint them, they are wholly disheartened, so that they will receive no comfort, but plunge into the abyss of despair. God saw that this would be the case with the people, except he came to their aid. Hence he proposes here the best and the fittest remedy -- that the Prophet, as he had effected nothing by speaking, should write and convert as it were into deeds or acts what he had spoken, [1] so that after the lapse of two years they might gather courage, and afterwards acknowledge that they had been deceived by unprincipled men, and thus justly suffered for their levity, so that they might at length begin to look to God and embrace the promised liberation, and not wholly despond. This, then, is the reason why the Prophet was commanded to write the words which he had before declared with his mouth. Now, as we understand the design of God, let us learn that when it happens that we go astray and wander after false imaginations, we are not on that account to cast away the hope of salvation; for we see that God here stretches forth his hand to those who had erred, and who had even wilfully cast themselves into ruin, for they had been more than enough admonished and warned by true and faithful prophets; their ears they had stopped; their hearts they had hardened; and yet when they had sought as it were designedly to ruin themselves, we see how God still recalled them to himself. He says that God had commanded him to write in a book all the words which he had heard; and the reason follows, For, behold, come shall the days, saith Jehovah, in which I will restore the captivity of my people Israel and Judah [2] There is to be understood a contrast between the restoration mentioned here and that of which the false prophets had prattled when they animated the people with the hope of a return in a short time; for, as I have said, that false expectation, when the Jews sought unseasonably to return to their own country, was a sort of mental inebriety. But when they found that they had been deceived, despair only remained for them. Hence the Prophet recalls them here to a quietness of mind, even that they might know that God would prove faithful after they found out that they had rashly embraced what impostors had of themselves proclaimed We then see that there is here an implied comparison between the sure and certain deliverance which God had promised, and the false and stolid hope with which the people had been inebriated: come, then, shall the days Now it appears that two years had taken away every expectation; for they believed the false prophets who said that God would restore them in two years; after the end of that time all the hope of the people failed. Therefore the Prophet here removes that erroneous impression which had been made on their minds, and he says that the days would come in which God would redeem his people; and thus he indirectly derides the folly of the people, and condemns the impiety of those who had dared to promise so quick a return. We now, then, see why he says, come shall the days; for every hope after two years would have been extinguished, had not God interposed. Come, then, shall the days in which I wll restore the captivity of Israel and Judah The ten tribes, we know, had been already led into exile; the tribe of Judah and the half tribe of Benjamin only remained. Hence the ten tribes, the whole kingdom of Israel, are mentioned first. The exile of Israel was much longer than that of Judah. It afterwards follows, --

Footnotes

1 - "In a book:" the 'l before "book" is in some copies l, as in other places when preceded by "write." It may be more literally rendered, "on a roll;" but if 'l be retained, the rendering may be, "for a record," or memorial. Venema thinks that these two chapters were written after the destruction of Jerusalem, and that as there were no people to be addressed, Jeremiah was bidden to commit to writing what he had often previously delivered by word of mouth. -- Ed.

2 - The words literally are, "For behold the days coming, saith Jehovah, when I shall restore the migration of my people, Israel and Judah, saith Jehovah; and I will restore them to the land which I gave to their fathers, and they shall inherit it." To render v when, when preceded by a participle, is what may be done, and ought, in my view, to be commonly done. The word svvt means a migration, as given in the Targum, rather than captivity. It is rendered by the Sept. apoikia, removal from home. -- Ed.

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.

The word that came to Jeremiah from the Lord - This prophecy was delivered about a year after the taking of Jerusalem; so Dahler. Dr. Blayney supposes it and the following chapter to refer to the future restoration of both Jews and Israelites in the times of the Gospel; though also touching at the restoration from the Babylonish captivity, at the end of seventy years. Supposing these two chapters to be penned after the taking of Jerusalem, which appears the most natural, they will refer to the same events, one captivity shadowing forth another, and one restoration being the type or pledge of the second.

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:

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.

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.