15 Why criest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquity: because thy sins were increased, I have done these things unto thee.
Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people, and go from them! for they be all adulterers, an assembly of treacherous men. And they bend their tongues like their bow for lies: but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the LORD. Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders. And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, and weary themselves to commit iniquity. Thine habitation is in the midst of deceit; through deceit they refuse to know me, saith the LORD. Therefore thus saith the LORD of hosts, Behold, I will melt them, and try them; for how shall I do for the daughter of my people? Their tongue is as an arrow shot out; it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait. Shall I not visit them for these things? saith the LORD: shall not my soul be avenged on such a nation as this?
For the children of Israel and the children of Judah have only done evil before me from their youth: for the children of Israel have only provoked me to anger with the work of their hands, saith the LORD. For this city hath been to me as a provocation of mine anger and of my fury from the day that they built it even unto this day; that I should remove it from before my face, Because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem. And they have turned unto me the back, and not the face: though I taught them, rising up early and teaching them, yet they have not hearkened to receive instruction. But they set their abominations in the house, which is called by my name, to defile it. And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech; which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin.
Again the word of the LORD came unto me, saying, Son of man, cause Jerusalem to know her abominations, And say, Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite. And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all. None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born. And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live. I have caused thee to multiply as the bud of the field, and thou hast increased and waxen great, and thou art come to excellent ornaments: thy breasts are fashioned, and thine hair is grown, whereas thou wast naked and bare. Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine. Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil. I clothed thee also with broidered work, and shod thee with badgers' skin, and I girded thee about with fine linen, and I covered thee with silk. I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head. Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom. And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD. But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was. And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so. Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them, And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them. My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD. Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter, That thou hast slain my children, and delivered them to cause them to pass through the fire for them? And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast polluted in thy blood. And it came to pass after all thy wickedness, (woe, woe unto thee! saith the LORD GOD;) That thou hast also built unto thee an eminent place, and hast made thee an high place in every street. Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms. Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger. Behold, therefore I have stretched out my hand over thee, and have diminished thine ordinary food, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way. Thou hast played the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them, and yet couldest not be satisfied. Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea; and yet thou wast not satisfied therewith. How weak is thine heart, saith the LORD GOD, seeing thou doest all these things, the work of an imperious whorish woman; In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire; But as a wife that committeth adultery, which taketh strangers instead of her husband! They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom. And the contrary is in thee from other women in thy whoredoms, whereas none followeth thee to commit whoredoms: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary. Wherefore, O harlot, hear the word of the LORD: Thus saith the Lord GOD; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them; Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness. And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy. And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare. They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords. And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more. So will I make my fury toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry. Because thou hast not remembered the days of thy youth, but hast fretted me in all these things; behold, therefore I also will recompense thy way upon thine head, saith the Lord GOD: and thou shalt not commit this lewdness above all thine abominations. Behold, every one that useth proverbs shall use this proverb against thee, saying, As is the mother, so is her daughter. Thou art thy mother's daughter, that lotheth her husband and her children; and thou art the sister of thy sisters, which lothed their husbands and their children: your mother was an Hittite, and your father an Amorite. And thine elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters. Yet hast thou not walked after their ways, nor done after their abominations: but, as if that were a very little thing, thou wast corrupted more than they in all thy ways. As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters. Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. And they were haughty, and committed abomination before me: therefore I took them away as I saw good. Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done. Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters. When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them: That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them. When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate. For thy sister Sodom was not mentioned by thy mouth in the day of thy pride, Before thy wickedness was discovered, as at the time of thy reproach of the daughters of Syria, and all that are round about her, the daughters of the Philistines, which despise thee round about. Thou hast borne thy lewdness and thine abominations, saith the LORD. For thus saith the Lord GOD; I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant. Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant. And I will establish my covenant with thee; and thou shalt know that I am the LORD: That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the LORD, and sat before me. Then came the word of the LORD unto me, saying, Son of man, speak unto the elders of Israel, and say unto them, Thus saith the Lord GOD; Are ye come to enquire of me? As I live, saith the Lord GOD, I will not be enquired of by you. Wilt thou judge them, son of man, wilt thou judge them? cause them to know the abominations of their fathers: And say unto them, Thus saith the Lord GOD; In the day when I chose Israel, and lifted up mine hand unto the seed of the house of Jacob, and made myself known unto them in the land of Egypt, when I lifted up mine hand unto them, saying, I am the LORD your God; In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands: Then said I unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt: I am the LORD your God. But they rebelled against me, and would not hearken unto me: they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt: then I said, I will pour out my fury upon them, to accomplish my anger against them in the midst of the land of Egypt. But I wrought for my name's sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them. Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the LORD that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name's sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the LORD your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the LORD your God. Notwithstanding the children rebelled against me: they walked not in my statutes, neither kept my judgments to do them, which if a man do, he shall even live in them; they polluted my sabbaths: then I said, I would pour out my fury upon them, to accomplish my anger against them in the wilderness. Nevertheless I withdrew mine hand, and wrought for my name's sake, that it should not be polluted in the sight of the heathen, in whose sight I brought them forth. I lifted up mine hand unto them also in the wilderness, that I would scatter them among the heathen, and disperse them through the countries; Because they had not executed my judgments, but had despised my statutes, and had polluted my sabbaths, and their eyes were after their fathers' idols. Wherefore I gave them also statutes that were not good, and judgments whereby they should not live; And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the LORD. Therefore, son of man, speak unto the house of Israel, and say unto them, Thus saith the Lord GOD; Yet in this your fathers have blasphemed me, in that they have committed a trespass against me. For when I had brought them into the land, for the which I lifted up mine hand to give it to them, then they saw every high hill, and all the thick trees, and they offered there their sacrifices, and there they presented the provocation of their offering: there also they made their sweet savour, and poured out there their drink offerings. Then I said unto them, What is the high place whereunto ye go? And the name whereof is called Bamah unto this day. Wherefore say unto the house of Israel, Thus saith the Lord GOD; Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations? For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be enquired of by you, O house of Israel? As I live, saith the Lord GOD, I will not be enquired of by you. And that which cometh into your mind shall not be at all, that ye say, We will be as the heathen, as the families of the countries, to serve wood and stone. As I live, saith the Lord GOD, surely with a mighty hand, and with a stretched out arm, and with fury poured out, will I rule over you: And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out. And I will bring you into the wilderness of the people, and there will I plead with you face to face. Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord GOD. And I will cause you to pass under the rod, and I will bring you into the bond of the covenant: And I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and ye shall know that I am the LORD. As for you, O house of Israel, thus saith the Lord GOD; Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto me: but pollute ye my holy name no more with your gifts, and with your idols. For in mine holy mountain, in the mountain of the height of Israel, saith the Lord GOD, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the firstfruits of your oblations, with all your holy things. I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen. And ye shall know that I am the LORD, when I shall bring you into the land of Israel, into the country for the which I lifted up mine hand to give it to your fathers. And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall lothe yourselves in your own sight for all your evils that ye have committed. And ye shall know that I am the LORD when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD. Moreover the word of the LORD came unto me, saying, Son of man, set thy face toward the south, and drop thy word toward the south, and prophesy against the forest of the south field; And say to the forest of the south, Hear the word of the LORD; Thus saith the Lord GOD; Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree: the flaming flame shall not be quenched, and all faces from the south to the north shall be burned therein. And all flesh shall see that I the LORD have kindled it: it shall not be quenched. Then said I, Ah Lord GOD! they say of me, Doth he not speak parables?
Moreover the word of the LORD came unto me, saying, Now, thou son of man, wilt thou judge, wilt thou judge the bloody city? yea, thou shalt shew her all her abominations. Then say thou, Thus saith the Lord GOD, The city sheddeth blood in the midst of it, that her time may come, and maketh idols against herself to defile herself. Thou art become guilty in thy blood that thou hast shed; and hast defiled thyself in thine idols which thou hast made; and thou hast caused thy days to draw near, and art come even unto thy years: therefore have I made thee a reproach unto the heathen, and a mocking to all countries. Those that be near, and those that be far from thee, shall mock thee, which art infamous and much vexed. Behold, the princes of Israel, every one were in thee to their power to shed blood. In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow. Thou hast despised mine holy things, and hast profaned my sabbaths. In thee are men that carry tales to shed blood: and in thee they eat upon the mountains: in the midst of thee they commit lewdness. In thee have they discovered their fathers' nakedness: in thee have they humbled her that was set apart for pollution. And one hath committed abomination with his neighbour's wife; and another hath lewdly defiled his daughter in law; and another in thee hath humbled his sister, his father's daughter. In thee have they taken gifts to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by extortion, and hast forgotten me, saith the Lord GOD. Behold, therefore I have smitten mine hand at thy dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee. Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee? I the LORD have spoken it, and will do it. And I will scatter thee among the heathen, and disperse thee in the countries, and will consume thy filthiness out of thee. And thou shalt take thine inheritance in thyself in the sight of the heathen, and thou shalt know that I am the LORD. And the word of the LORD came unto me, saying, Son of man, the house of Israel is to me become dross: all they are brass, and tin, and iron, and lead, in the midst of the furnace; they are even the dross of silver. Therefore thus saith the Lord GOD; Because ye are all become dross, behold, therefore I will gather you into the midst of Jerusalem. As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in mine anger and in my fury, and I will leave you there, and melt you. Yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst therof. As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I the LORD have poured out my fury upon you. And the word of the LORD came unto me, saying,
Therefore will I be unto Ephraim as a moth, and to the house of Judah as rottenness. When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound.
Woe to her that is filthy and polluted, to the oppressing city! She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God. Her princes within her are roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow. Her prophets are light and treacherous persons: her priests have polluted the sanctuary, they have done violence to the law. The just LORD is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame.
For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.
Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters' vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.
Moreover all the chief of the priests, and the people, transgressed very much after all the abominations of the heathen; and polluted the house of the LORD which he had hallowed in Jerusalem. And the LORD God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the LORD arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand.
And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens. Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day.
Nevertheless they were disobedient, and rebelled against thee, and cast thy law behind their backs, and slew thy prophets which testified against them to turn them to thee, and they wrought great provocations. Therefore thou deliveredst them into the hand of their enemies, who vexed them: and in the time of their trouble, when they cried unto thee, thou heardest them from heaven; and according to thy manifold mercies thou gavest them saviours, who saved them out of the hand of their enemies. But after they had rest, they did evil again before thee: therefore leftest thou them in the land of their enemies, so that they had the dominion over them: yet when they returned, and cried unto thee, thou heardest them from heaven; and many times didst thou deliver them according to thy mercies; And testifiedst against them, that thou mightest bring them again unto thy law: yet they dealt proudly, and hearkened not unto thy commandments, but sinned against thy judgments, (which if a man do, he shall live in them;) and withdrew the shoulder, and hardened their neck, and would not hear. Yet many years didst thou forbear them, and testifiedst against them by thy spirit in thy prophets: yet would they not give ear: therefore gavest thou them into the hand of the people of the lands. Nevertheless for thy great mercies' sake thou didst not utterly consume them, nor forsake them; for thou art a gracious and merciful God. Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the kings of Assyria unto this day. Howbeit thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly: Neither have our kings, our princes, our priests, nor our fathers, kept thy law, nor hearkened unto thy commandments and thy testimonies, wherewith thou didst testify against them. For they have not served thee in their kingdom, and in thy great goodness that thou gavest them, and in the large and fat land which thou gavest before them, neither turned they from their wicked works. Behold, we are servants this day, and for the land that thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it:
Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.
How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers. Thy silver is become dross, thy wine mixed with water: Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them. Therefore saith the LORD, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:
And all that he did to the two kings of the Amorites, that were beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which was at Ashtaroth. Wherefore our elders and all the inhabitants of our country spake to us, saying, Take victuals with you for the journey, and go to meet them, and say unto them, We are your servants: therefore now make ye a league with us.
Behold, the LORD's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness. None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity.
For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions are with us; and as for our iniquities, we know them; In transgressing and lying against the LORD, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood. And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter. Yea, truth faileth; and he that departeth from evil maketh himself a prey: and the LORD saw it, and it displeased him that there was no judgment.
But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for according to the number of thy cities are thy gods, O Judah. Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD. In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.
Wherefore a lion out of the forest shall slay them, and a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out thence shall be torn in pieces: because their transgressions are many, and their backslidings are increased. How shall I pardon thee for this? thy children have forsaken me, and sworn by them that are no gods: when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots' houses. They were as fed horses in the morning: every one neighed after his neighbour's wife. Shall I not visit for these things? saith the LORD: and shall not my soul be avenged on such a nation as this?
Your iniquities have turned away these things, and your sins have withholden good things from you. For among my people are found wicked men: they lay wait, as he that setteth snares; they set a trap, they catch men. As a cage is full of birds, so are their houses full of deceit: therefore they are become great, and waxen rich. They are waxen fat, they shine: yea, they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the LORD: shall not my soul be avenged on such a nation as this? A wonderful and horrible thing is committed in the land; The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?
For thus hath the LORD of hosts said, Hew ye down trees, and cast a mount against Jerusalem: this is the city to be visited; she is wholly oppression in the midst of her. As a fountain casteth out her waters, so she casteth out her wickedness: violence and spoil is heard in her; before me continually is grief and wounds.
Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the LORD.
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Jeremiah 30
Commentary on Jeremiah 30 John Gill's Exposition of the Bible
INTRODUCTION TO JEREMIAH 30
This chapter contains a prophecy of the call and conversion of the Jews in the latter day; which being a matter of moment and importance, and that it might continue, and be read hereafter, it is ordered to be written in a book, Jeremiah 30:1; the thing itself is expressed by a return from captivity to their own land, Jeremiah 30:3; but previous to this there would be most dreadful times, as never were the like, Jeremiah 30:4; yet there would be a deliverance from them, and from the yoke of the oppressor; when the Jews should serve the Lord God, and the true Messiah, Jeremiah 30:8; of which deliverance and salvation they are assured in the strongest terms, though all other nations should be made an end of, among whom they were, Jeremiah 30:10; and though their ease might seem to be desperate, Jeremiah 30:12; nevertheless they should be brought into a very comfortable and happy estate; their city rebuilt; their offspring increased; and religious worship established; and, above all, the Messiah should be made known to them as their King and Priest, and they appear to be the Lord's covenant people, Jeremiah 30:18; and the chapter is concluded with threatening utter destruction to the wicked, Jeremiah 30:23.
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:
Thus speaketh the Lord God of Israel,.... Who is their covenant God; has not forgotten them; still has a regard for them; and speaks after the following comfortable manner concerning them:
saying, write thee all the words that I have spoken unto thee in a book; being things of consequence, that they might remain to after ages; and be read to the use, comfort, and edification of the Lord's people, in times to come; and be a support to their faith and hope, as well as be a testimony of the truth and faithfulness of God. Some think this charge refers to all the prophecies that go before, as well as follow after, to put them all together in a book or roll, that they might be preserved; though others think it refers only to the present prophecy; and so Kimchi interprets it, write all the words "that I am now speaking unto thee"F15אשר דברתי אליך "quibus alloquor te", Junius & Tremellius; "quae locutus fuero ad te", Piscator. in a book; which should come to pass in the latter day. So John is bid to write in a book what he saw; the things that are, and shall be hereafter, Revelation 1:11.
For, lo, the days come, saith the Lord,.... And they are yet to come; the prophecy is not yet fulfilled. Kimchi says this belongs to the days of the Messiah; but not to his first coming, or to his coming in the flesh, which the Jews vainly expect; but to his spiritual coming in the latter day:
that I will bring again the captivity of my people Israel and Judah,
saith the Lord; which cannot be understood of their return from the Babylonish captivity; for, as Kimchi rightly observes, only Judah and Benjamin returned from thence; and though there were some few of the other tribes that came with them, especially of the tribe of Levi, yet not sufficient to answer to so great a prophecy as this, which refers to the same time as that in Hosea 3:5; as appears by comparing that with Jeremiah 30:9; and when, as the Apostle Paul says, "all Israel shall be saved", Romans 11:25;
and I will cause them to return to the land that I gave to their fathers, and they shall possess it; the land of Canaan, given to Abraham, Isaac, and Jacob; and which shall be again by the Jews their posterity; for, without that the Jews upon their call and conversion shall return to their own land, in a literal sense, I see not how we can understand this, and many other prophecies.
And these are the words that the Lord spake concerning Israel,
and concerning Judah. Which follow in this chapter and the next; first concerning Israel, the ten tribes; and then concerning the two tribes of Judah and Benjamin, even concerning all Israel; whereas, if this prophecy only respects the return from the captivity in Babylon, there is very little in it which concerns the ten tribes, or but a very few of them. The words may be rendered, "unto Israel, and unto Judah"; as being the persons to whom they were directed, as well as were the subjects of them.
For thus saith the Lord,.... Yet what follows are the words of others; wherefore some supply it, "for thus saith the Lord, the nations shall say"F16"Gentes dicturae sunt", Vatablus. ; so Kimchi and Ben Melech interpret it as what the Gentiles will say in the times of the Messiah; but it might be better supplied, "ye shall say"; that is, Israel and Judah; to whom the words of the Lord are spoken in Jeremiah 30:3; or else the Lord here represents his people, saying:
we have heard a voice of trembling, ear, and not of peace; which is to be understood, of the fear and dread injected into them by the Babylonians when they besieged their city, and burned that, and their temple; nor of the fear and dread which came upon the Babylonians at the taking of their city by Cyrus, upon which followed the deliverance of the Jews. Kimchi interprets this of something yet future, the war of Gog and Magog, which he supposes wilt be when their Messiah comes; and Jarchi sans it is so understood in their Midrash Agadah. This distress, I think, refers to the slaying of the witnesses, and to that hour of temptation which shall come upon all the earth to try the inhabitants of it; and which will be followed with the destruction of antichrist; and that will make way for the call and conversion of the Jews.
Ask ye now, and see whether a man doth travail with child?.... Look into the histories of former times, inquire of those most versed in them, whether ever there was such a thing in the world as that a man should travail with child; ask one and, another you see in distress, whether that is their case or not, which looks so much like it; and since there never was such an instance, nor is it possible that there should:
wherefore do I see every man with his hands his loins, as a woman in travail; the usual posture of women in such a condition, trying hereby to abate their pain, and ease themselves. This metaphor is made use of, both to express the sharpness and shortness of this distress; as the pains of a woman in travail are very sharp, yet short, and, when over, quickly forgotten; and so it wilt be at this time; it will be a sharp trial of the church and people of God; but it will last but for a short time; and the joy and happy times that will follow will soon cause it to be forgotten:
and all faces are turned into paleness? at the departure of the blood, through fear and trembling. The Septuagint and Vulgate Latin versions render it "the yellow jaundice"; their faces were of the colour of such persons that have that disease upon them; or, as others, the green sickness. Some render it, "the king's evil"F17לירקון "in speciem morbi regii", Junius & Tremellius; "in morbum regium", Piscator. .
Alas! for that day is great,.... For sorrow and distress:
so that none is like it; such were the times of Jerusalem's siege and destruction by the Romans; and which was an emblem of those times of trouble from antichrist in the latter day; see Matthew 24:21;
it is even the time of Jacob's trouble: of the church and people of God, the true Israel of God; when Popery will be the prevailing religion in Christendom; when the outward court shall be given to the Gentiles; the witnesses shall be slain; antichrist will be "in statu quo"; and the whore of Rome in all her glory; though it shall not last long:
but he shall be saved out of it; shall come out of those great tribulations into a very happy and comfortable estate; the spirit of life shall enter into the witnesses, and they shall live and ascend to heaven; the vials of God's wrath will be poured upon the antichristian states; the kings of the earth will hate the whore, and burn her with fire; the Gospel will be preached everywhere; the Jews will be converted, and the fulness of the Gentiles be brought in; and an end be put to all trouble; of which there will be no more, nor any occasion of it: or, "therefore he shall be saved out of it"F18וממנה יושע "ideo ex eo servabitur", Schmidt. ; as the effect of the divine compassion to him in such great trouble.
For it shall come to pass in that day, saith the Lord of hosts,.... When the time is come for Jacob to be saved out of his trouble:
that I will break his yoke from off thy neck; not the yoke of the king of Babylon, but of antichrist, and of all the antichristian states, by whom the people of God have been oppressed; so the Targum,
"I will break the yoke of the peoples (the antichristian nations) from off your necks.'
Jarchi interprets it of the yoke of the nations of the world from off Israel; and Kimchi of the yoke of Gog and Magog, or of every nation:
and will burst thy bonds; by which they were kept in bondage, both with respect to civil and religious things; but now he that led into captivity shall go into captivity himself, Revelation 13:10;
and strangers shall no more serve themselves of him; this shows that this prophecy cannot be understood of deliverance from the Babylonish captivity; because, after this, strangers did serve themselves of the Jews, and they were servants unto them; as to the Persians, and Grecians, and especially the Romans, by whom they were entirely subdued and ruined; and to this day all nations almost serve themselves of them; but when they shall be called and converted, as they shall be free from the yoke of sin and Satan, and from the yoke of the ceremonial law, and the traditions of their elders, in a religious sense; so from the yoke of the nations of the world, in a civil sense.
But they shall serve the Lord their God,.... And him only, in a spiritual manner, in righteousness and true holiness, with reverence and godly fear; having respect to all his precepts and ordinances, and every branch of religious worship; joining themselves to Gospel churches, and worshipping along with them, before them, and in the midst of them; see Revelation 3:9;
and David their king; not literally, who shall be raised up from the dead, and reign over them, which Kimchi supposes possible, though he does not assert it; nor his successors called by his name, as the kings of Egypt were called Pharaohs and Ptolemies, and the Roman emperors Caesars, of which we have no instance; nor were there any kings of David's line upon the throne of Israel after the Babylonish captivity, until the Messiah came, and who is the Person here meant; and so the Targum paraphrases it,
"and they shall hearken to, or obey, Messiah the son of David their king;'
and Kimchi owns that it may be interpreted of Messiah the son of David, whose name is called David, as it is in many prophecies, Ezekiel 34:23; and this prophecy is understood of the Messiah by several Jewish writersF19R. Albo in Sepher lkkarim, l. 2. c. 28. Abarbinel in loc. & in Mashmiah Jeshuab, fol. 35. 4. ; and in the TalmudF20T. Bab. Sanhedrin, fol. 98. 2. it is said,
"the holy blessed God will raise up unto thee another David; as it is said, "and they shall serve the Lord their God, and David their king, whom I will raise up unto them"; it is not said, "he hath raised up", but "I will raise up";'
and Christ is called David, not only because he is his son, but because he is his antitype. David was a type of Christ in his birth and parentage; the son of Jesse, born of mean parents, and at Bethlehem; in his outward form, ruddy and beautiful; in his inward character, a man of holiness, wisdom, and courage; in his offices of shepherd, prophet, and king; in his afflictions and sorrows, and in his wars and victories. The same Person is here meant as in the former clause, "the Lord their God"; since it is Jehovah that is here speaking; and he does not say "they shall serve me", but "the Lord their God"; and since the same service is to be yielded to David as to the Lord their God; and who is, in his divine nature, the Lord God, and so the object of all religious worship and service; and, in his human nature, of the seed of David; and by office a King, appointed by his Father, and owned by his people, as King of saints; so the words may be rendered, "they shall serve the Lord their God, even David their King"; see Titus 2:13;
whom I will raise up unto them; which is said of him in all his offices, Jeremiah 23:5; and is expressive of his constitution as Mediator; and includes the Father's pitching upon him, appointing him, calling him, fitting and qualifying him, and sending him in the fulness of time, under this character, as a Mediator, Redeemer, and Saviour; all which was for the good of his people; as a favour to them, for their profit and advantage: his incarnation is for them; his obedience, sufferings, and death; his righteousness, and the salvation he wrought out; he is raised up, and sent to them to bless them, with all spiritual blessings that are in him, Acts 3:26.
Therefore fear thou not, O my servant Jacob, saith the Lord,.... Since the Messiah, who is the Lord God, should be raised up to thorn, whom they should serve, and he should save them; and so had nothing to fear from their enemies; and had no reason to doubt of salvation and deliverance, seeing so great a person was engaged for them. The language is very much like the Prophet Isaiah's:
neither be dismayed, O Israel: the same thing in other words; for Jacob and Israel are the same; and to fear and be dismayed are much alike:
for, lo, I will save thee from afar; from a far country; not from Babylon only, but from all distant countries where they are dispersed, east, west, north, or south; distance of place should be no hinderance to their salvation, and so need be no objection in their minds to it:
and thy seed from the land of their captivity; their children should come forth with them: it seems to respect future times; that though this should not be accomplished in the persons of the Israelites then living, yet should be in their posterity:
and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid; which was not fulfilled upon the Jews' return from the Babylonish captivity; for they quickly met with much opposition and disturbance in the rebuilding of their city and temple; and afterwards from Antiochus, in the times of the Maccabees, by whom they were greatly disquieted; and at last by the Romans, by whom their nation was subdued and ruined; wherefore this respects the quiet and peaceable times they shall have when they are converted, and have embraced the Christian religion.
For I am with thee, saith the Lord, to save thee,.... Not only from temporal enemies, but from spiritual ones, sin, Satan, and the world; and to save them with a spiritual and everlasting salvation, which the presence and power of God, through his rich grace, will bring all his people to:
though I will make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee; a full end has been made of the Assyrians, Chaldeans, and Egyptians; these people and their names are no more; and of Rome Pagan, which, upon the opening of the sixth seal, departed as a scroll that is rolled together; and so will all the antichristian states be made a full end of, when the vials of God's wrath are poured out upon them; and yet the people of the Jews, a poor, mean, and despicable people, have been continued a distinct people, notwithstanding their dispersion so many hundreds of years; and will continue so until they are called and converted:
but I will correct thee in measure; or "in", or "according to judgment"F21למשפט "in judicio", Pagninus, Montanus; "secundum, vel juxta judicium", Piscator, Schmidt. ; as in Jeremiah 10:24; wisely, moderately, and with clemency; which the Targum paraphrases "judgment remitted"; which is not strict and rigorous, but is abated of its rigour, and is mixed with mercy:
and will not leave thee altogether unpunished; or, "let thee go free"; from correction and chastisement in a merciful way. The Targum is,
"in destroying I will not destroy thee;'
or utterly destroy thee. And Kimchi and Ben Melech interpret it of cutting off, from the use of the word in Zechariah 5:3.
For thus saith the Lord, thy bruise is incurable,.... By themselves or others, in all human appearance; there was no help for them from men; their case seemed desperate; there was no likelihood of their recovery to their former state and glory, as at this day the case of the Jews appears to be; there seems to be no probability of their conversion and restoration; and whenever it is, it will be as life from the dead, Romans 11:15; like quickening Ezekiel's dry bones, or raising persons from the dead, which none but the hand of omnipotence can effect:
and thy wound is grievous; an expression signifying the same as before: the metaphor is taken from a body wounded and bruised in such a manner, as to be past the skill of the most able surgeon to cure it.
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"F23למזור "compressioni", Junius & Tremellius; "ad compressionem", Gataker. 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.
All thy lovers have forgotten thee,.... The Egyptians and Assyrians, whom they sought unto for help, and entered into an alliance with, and who promised them great things; but forgot their promises and forsook them:
they seek thee not; to ask of thy welfare, as the Targum adds; they do not, visit thee, nor inquire after thine health, or how it is with thee, having no manner of care and concern for thee; this has been the case of the Jews for many ages:
for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one; so it might seem to be; and thus it might be interpreted by them, as if the Lord acted the part of an enemy, and a very cruel one, that had no mercy; though he corrected them, as in Jeremiah 30:11, in measure, moderation, and mercy: or else the meaning is, that he wounded them, when their nation, city, and temple, were destroyed, by the hand and means of an enemy, even a very cruel and merciless one, the Romans:
for the multitude of thine iniquity; because thy sins were increased; a very wicked people the Jews were, not only before they went into the Babylonish captivity, but after their return; and in the times of Christ and his apostles; who complain of their covetousness, hypocrisy, adultery, thefts, murders, and sacrilege; and particularly they were in the above manner chastised by means of the Romans, for their unbelief and rejection of the true Messiah, and the persecution of his followers.
Why criest thou for thine affliction?.... Or complainest of the hardness, and heaviness, and continuance of it, when there was such a just cause for it? when men have sinned at a high rate, they have no reason to complain of the punishment of their sins, Lamentations 3:39;
thy sorrow is incurable, for the multitude of thine iniquity; such were the number of their iniquities, that they brought them into such a sorrowful and wretched estate and condition that there was no recovery of them, nor hope of recovery of them, by their own power, or by the help and assistance of others:
because thy sins were increased I have done these things unto thee; which shows the justice of God, and is a vindication of it under all the seeming severity of it. The JewsF24Misna Sota, c. 9. sect. 9. acknowledge, that under the second temple there was a great increase of capital crimes, such as murders, adulteries, &c. for which, and other sins, wrath came upon them to the uttermost by the Romans; and they still continue under the visible marks of the divine displeasure.
Therefore all they that devour thee shall be devoured,.... Thus rendering the words, they are to be connected with Jeremiah 30:10; and all between to be put into a parenthesis: but rather, in connection with the preceding words, they should be rendered "nevertheless", or "notwithstanding"F25לכן "verumtamen, vel nihilominus", Gataker. So Kimchi and Abarbinel. ; though they had sinned at so great a rate, and were so much afflicted and chastened by the Lord, yet their enemies should not go unpunished, and mercy in the issue would be showed to them. Jarchi calls it an oath, that so it should be; the Romans that devoured them, and ate up their substance, were devoured by the Goths and Vandals; for this may be carried further than to the destruction of the Babylonish empire by the Persians;
and all thine adversaries, everyone of them shall, fro into captivity; or be conquered and subdued, as were the Assyrians, Egyptians, Chaldeans, Grecians, Romans; and not only Rome Pagan has been destroyed, but Rome Papal also will go into captivity; see Revelation 13:10;
and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey: they shall be used according to the law of retaliation; the same measure they have measured shall be measured to them again.
For I will restore health to thee,.... That is, bring thee into a comfortable and prosperous condition, both in church and state, with respect to things religions and civil: as the afflictions and distresses of the Jewish nation are expressed by sickness, wounds, and bruises; so their prosperity, both spiritual and temporal, is signified by health. The words may be rendered, "I will cause length to ascend unto thee"; or a long plasterF26אעלה ארכה לך "adducam tibi emplastrum longum", so some in Gataker; "faciam ut ad justam constitutionem assurgas", Junius & Tremellius; "ut assurgat sanitas tibi", Piscator; "nam faciam ut ascendat tibi proceritas", Cocceius. ; or rather, that which has been long looked for, and long in coming, prosperity; or else, that whereas they were before bowed down with afflictions and sorrows, now they should be as a man in an erect posture, that rises up in his full height and length, being in a robust and healthful state;
and I will heal thee of thy wounds, saith the Lord; pardon their sins, remove their afflictions, and bring them into a comfortable situation, into a Gospel church state, and into their own land:
because they called thee an outcast; as the Jews now are, cast out of their own land, rejected from being the people of God; so they are reckoned by the nations among whom they are:
saying, this is Zion, whom no man seeketh after: after their good, either temporal or spiritual; despised by most, pitied and prayed for by few; and fewer still they are that seek after, and are solicitous about, or take any methods, or make use of any means, for their conversion; but though man does not, God will, and his work will appear the more manifest.
Thus saith the Lord, I will bring again the captivity of Jacob's tents,.... That is, the captives of Israel, the inhabitants of them; alluding to the patriarchs, Abraham, Isaac, and Jacob, dwelling in tents, and to the Israelites in the wilderness; and fitly expresses the present unsettled state of the Jews:
and have mercy on his dwelling places; by restoring Israel, or Jacob's posterity, to their dwelling places in Jerusalem, and other places rebuilt by them and for them. The Targum is,
"I will have mercy on his cities;'
and the city shall be builded upon her own heap; the city of Jerusalem, as the Targum expresses it, as it was in the times of Zerubbabel; it was built in its place, as the same Targum; upon the very spot of ground where it before stood, which was become by its desolation a heap of rubbish: or, "upon its hill"F1על תלה "colle suo", Vatablus. ; Mount Moriah, on which some part of the city was built; so likewise in the latter day: though Jerusalem was destroyed by the Romans, and is now in a desolate condition, yet it shall be rebuilt, as it seems by this prophecy, upon the very spot where it formerly stood;
and the palace shall remain after the manner thereof; which the Targum interprets of the house of the sanctuary, the temple; so Jarchi; and it was true of it in Zerubbabel's time: but as this prophecy has a further view to future times, something else seems intended. Kimchi says it is either the king's palace or the temple. The singular may be put for the plural, and design "palaces", noble and stately buildings; signifying that the city shall be rebuilt in a very grand manner: and so "shall remain after the manner of it"; or, "according to its right" or "judgment"F2על משפטו "secundum jus suum", Vatablus; "ut oportet habitabitur", Cocceius. ; it shall be continued and established by or upon that justice and judgment that shall be done in it; for it shall be called a city of righteousness, and a faithful city, Isaiah 1:26.
And out of them shall proceed thanksgiving, and the voice of them that make merry,.... That is, out of Jacob's tents and dwelling places, the city and palaces of Jerusalem; for those who will inhabit them, when thus rebuilt, sensible of the divine favours, and thankful for them, will offer not any ceremonial sacrifices, as when before in their own land, which they will now see are abolished; but the sacrifices of praise and thanksgiving only, which will be attended with great spiritual mirth and melody: perhaps this is said in allusion to the mirth and music used formerly in the solemn and religious festivals; see Revelation 19:1;
and I will multiply them, and they shall not be few; the Jews, at the time of their conversion, will be very numerous, Hosea 1:10; especially the number of God's spiritual Israel will then be very great; though Jacob is now small, he shall then arise and become a great multitude; the church's converts will be surprisingly many, Isaiah 49:18;
and I will also glorify them, and they shall not be small; numbers of converts add to the glory of the church; it will be a glorious time; and this is what will make a considerable part of the latter day glory; namely, the conversion of the nation of the Jews at once, and the bringing in the fulness and forces of the Gentiles. The Targum is,
"I will strengthen them, and they shall not be weak.'
It may be rendered, "I will honour them, and they shall not be little"F3והכבדתים ולא יצערו "et honorabo eos, et non evilescent", Montanus; "neque parvi habebuntar aut vilescent", De Dieu. ; or "mean" and contemptible; they shall be honoured with temporal and spiritual blessings, and be in great esteem, especially among the Christian nations.
Their children also shall be as aforetime,.... In the streets of Jerusalem, numerous and free; no more in a strange land, or subject to others, Zechariah 8:5; and educated in a religious manner. Some think it refers to the times of the patriarchs before the law was given; and that the meaning is, that the law being abrogated, and they now sensible of it, shall live without it, as their forefathers did. It may be understood of the church's children in a spiritual sense; that great numbers should be born again in her as formerly, who shall profess the Christian religion, and behave according to it:
and their congregation shall be established before me; the church, consisting of them; or their church state shall be settled and confirmed, and no more be destroyed, as it formerly was:
and I will punish all that oppress them; or rather, have oppressed them; all the antichristian nations, who will now suffer the wrath of God; and after this there will be no more oppressors and persecutors of the church of God.
And their nobles shall be of themselves,.... Or, "his noble One"F4אדירו "praestans ejus", Montanus. ; Jacob's noble One, the Messiah, in whom all the promises centre; and whose incarnation and priesthood are the foundation of all the things above predicted. The Targum interprets these words of him;
"their King shall be anointed from them, and their Messiah shall be revealed from the midst of them.'
And so it is applied to him in the TalmudF5T. Bab. Sanhedrin, fol. 98. 2. , and in other writings of the JewsF6Midrash Tillim apud Galatin. de Cathot. Ver. l. 10. c. 1. p. 648. . Kimchi on the place says,
"it is known that the King Messiah shall be of Israel.'
He may be called a "noble One", as he is a Nobleman in Luke 19:12; because he descended from illustrious persons; from David king of Israel, and from a race of kings in his line, as the genealogy of Matthew shows. Or, "his glorious One"F7"Magnificus ejus", Junius & Tremellius, Piscator; "dux ejus", V. L. "magnificus dux ejus", Munster, Tigurine version; "Rex eorum", Syr. , as it may be rendered; he is glorious in his nature, being the brightness of his Father's glory; glorious in his perfections, which are the same with his divine Father's; glorious in his names and titles, the King and Lord of glory; glorious in his works and worship, which are the same that are ascribed to God the Father; glorious in his office as Mediator, which he has so well performed; glorious when he was raised from the dead, and had a glory given him; and when he ascended on high, and sat down at his Father's right hand, crowned with glory and honour; glorious in the eyes of God, and of all his people; and, when his kingdom shall be in a more glorious condition, he will reign before his ancients gloriously; and when he comes a second time, he will come in exceeding great glory. Or, his "mighty One"F8"Fortis ejus", Pagninus; "potens ejus", Schmidt. ; Christ is the mighty God, the mighty Mediator, the mighty Saviour; he is the most Mighty, he is the Almighty. Now, as man, his descent was from them, the Israelites; from Abraham, from Jacob, from Judah, from Jesse and David, and from the people of the Jews; see Romans 9:4;
and their Governor shall proceed from the midst of them; meaning the King Messiah, as before; who has the government of the church upon his shoulders; is worthy of all power and authority and has received it; has a power of making laws, and of obliging men to keep them; has a power of pardoning, justifying, and saving men; is the lawgiver that is able to save, and to destroy; and can subject all to his feet, as he will in a short time. This seems to refer to a law in Israel, that not a stranger, but one of their brethren, should be set as king over them, Deuteronomy 17:15; which is true of the Messiah;
and I will cause him to draw near, and he shall approach unto me; expressive of his priestly office; it being the business of a priest to draw nigh to God with the sacrifices of the people, and to intercede for them, Leviticus 10:3. Christ in eternity drew nigh to his Father, and offered himself as a surety for his people, and became one; and the Greek word for surety, εγγυος, has the signification of being "near": he drew nigh and interposed between them and his father, and became a Mediator for them; he proposed to do everything for them law and justice required, and whatsoever was his Father's will should be done: he drew nigh and struck hands, stipulated and agreed with him, about the salvation of his people; he asked them of him, and all blessings of grace and glory for them: he drew nigh in time, having assumed their nature, and offered himself a sacrifice unto God, made satisfaction to his justice for them, and redeemed them unto God by his blood; by which means they are made nigh to God, and draw near to him with humble boldness; and now he is gone to heaven, and has taken his place at the right hand of God, where he appears in the presence of God, and makes intercession for them, presenting himself, his blood, righteousness, and sacrifice. Now this is ascribed unto God, as causing him to draw nigh; because he chose, appointed, and called him to be a priest, Mediator, and surety, to which he was entirely free of himself; and therefore it follows,
for who is this that engaged his heart to approach unto me? saith the Lord; his drawing to God in the council and covenant of grace, to be the surety of his people, and his undertaking for them, were quite free and voluntary; he came of himself, and surrendered himself into the hands of justice at the time of his sufferings and death; and his intercession in heaven flows from his hearty love to his people; his heart has been, and is, engaged in every branch of his mediatorial work, which is a very singular and wonderful thing. No mere man could have engaged his heart to draw nigh to God, who is a consuming fire; no angel in heaven could have presumed to have done it on the behalf of sinful men; none but Christ himself could, and which is owing to the dignity of his person, and to his wondrous love; for this is a marvellous event. Now, though this is a prophecy of Christ's incarnation and priesthood, yet it is suitably introduced here; because, at the time of the Jews' conversion, he will be made known unto them, as being come of them, and as their Prophet, Priest, and King.
And ye shall be my people,.... For many hundred years the people of the Jews have been called "Loammi" or, "ye are not my people", Hosea 1:9; but now being converted, the covenant of God's grace shall be renewed, and a fresh manifestation and application of it made unto them; and they partaking of the grace of it, shall appear to be, and shall be, called the people of God, and shall behave as such, and fear and worship the Lord:
and I will be your God; will manifest his love to them, bestow his favours upon them, and take them under his care and protection. This is a summary of the covenant of grace, which will visibly take place when those people shall turn to the Lord, Romans 11:26.
Behold, the whirlwind of the Lord goeth forth with fury,.... That is, the wrath of God, which like a whirlwind comes suddenly, with great force and strength, and carries all before it; there is no withstanding it; such is the wrath of God against the enemies of his church and people:
a continuing whirlwind; whirlwinds, as they come suddenly, are generally soon over; but this will continue very boisterous and terrible, until it has done all the execution designed by it:
it shall fall with pain upon the head of the wicked; according to some, the wicked Jews, that do not repent and turn to the Lord; but rather the wicked of the nations, as Jarchi; not the Gentiles in general, as distinguished from the Jews, which is his sense, but the antichristian states; for the ruin of antichrist, and the conversion of the Jews, will be much about the same time; and the vials of God's wrath, which will be poured upon them, and fall upon their heads, will give them much pain, both in body and mind; see Revelation 16:10; and which wrath and ruin are expressed by a tempest of thunder, lightning, and hail, and by an earthquake, Jeremiah 30:18.
The fierce anger of the Lord shall not return,.... This explains what is meant by the continuing whirlwind in Jeremiah 30:23;
until he hath done it; his whole will and pleasure; brought Babylon to ruin, and destroyed all the antichristian powers:
and until he hath performed the intents of his heart; in a way of grace and mercy to his people, and in a way of wrath and vengeance on their enemies:
in the latter day ye shall consider it; this prophecy, and understand it; and see it wholly and fully accomplished.