Jeremiah 30

So far in this book we have heard prophecies of Jeremiah, that with the exception of a few passages (Jer 2:1-3; 3:14-17; 16:14-15; 23:1-8; 24:4-7), are all threatening and gloomy in character. In Jeremiah 30-33, the prophetic perspective changes to primarily hopeful. This is all the more remarkable, because the prophecies in Jeremiah 32-33 were given in the tenth year of Zedekiah, that is, just before the final fall of Jerusalem. The main idea of these chapters is that Israel as a nation will not perish.

These verses are the introduction to Jeremiah 30-31. They deal with the hopeful theme of the restoration of the people. These verses clearly and unequivocally establish that the people will return to the land. The LORD says this to Jeremiah in a new word (verse 1). We come to a climax here.

“The word” that comes to Jeremiah implies a special commission. It does not relate to preaching or delivering a message, but is intended primarily for himself. Since he is a type of the believing remnant, it is also meant for them. He is instructed to write in a book all that the LORD has spoken (verse 2). This seems to involve Jeremiah 30-33 in particular (cf. Jer 36:2). What is written provides certainty and means of verification. Others also wrote their words in a book, such as Moses (Exo 17:14; Deu 31:24), Joshua (Jos 24:26), Isaiah (Isa 8:1; 30:8), Nahum (Nah 1:1), Habakkuk (Hab 2:2).

Jeremiah 30-33 are a separate book in this book. This “book” of four chapters is sometimes called “the book of comfort” because it is full of comfort and promises. These chapters contain the assurance of the Jews’ continued existence. At a time when so many of their people are in exile, this must be a great comfort to those who believe. It contains prophecies about the realm of peace and about the Lord Jesus, for then and through Him all that is promised in these chapters will be fulfilled. They also have a practical meaning for us who are already living in the kingdom, even though that kingdom exists now in a hidden form (Rom 14:17). In spiritual terms, we can already experience such restoration now.

Above all, through the inspired Word we know the truth of God. We see the confirmation of what He has said when what He has said is fulfilled. Here He speaks in regard to His plan to bring about a turn in the captivity of both Israel and Judah (verse 3). It is about the restoration of the twelve tribes. Israel is scattered and Judah is in exile. They will again be as one people in the land of the fathers. It is not so now and it did not happen at the return from Babylon. The return from Babylon was imperfect, both in number and in condition.

The LORD’s words concern the twelve tribes, now divided into ten tribes, “Israel”, and two tribes, “Judah” (verse 4). He is speaking to all of them. His words concern the whole. The words Jeremiah is to pass on from the LORD do not initially contain words of hope, but are those of “a sound of terror” (verse 5). When deliverance comes, the people will be in the deepest misery, in great fear. There is no prospect of peace.

With a question, the LORD points out the dismay of that time. He wants people to think about what caused it. The events foretold work an enormous, panic-stricken fear in the men, comparing it to the labor pains of a pregnant woman (verse 6). All their faces pale at the sight of the disasters that are coming upon them and against which all resistance is futile.

What happens next makes that day – meaning a period of time – a day unparalleled in the entire history of God’s people (verse 7). The exclamation “alas” belongs to that day. That day is the period of “the time of Jacob’s distress” (cf. Mt 24:21). At the same time, the comfort or encouragement also comes: “He will be saved from it.” When the need is greatest, the LORD comes to the aid of His people and will save them.

The prophetic Scriptures contain many references to this unique time of Jacob’s distress (Jer 46:10; Isa 2:12-21; 13:6; 34:1-8; Eze 30:3; Joel 1:15; 2:1-2,11; Dan 12:1; Amos 5:18-20; Mic 1:2-5; Zec 14:1-8,12-15). The tribulation will culminate in both physical and spiritual salvation (cf. Zec 12:10-14; 13:1) such that Israel will never again be subdued by any nation. This cannot be said of any salvation that has taken place to date. The promise, “he will be saved from it”, refers to a time even now in the future.

The outcome from that great distress comes from the LORD. He will break the yoke of the covenant between the antichrist and the head of the Roman empire, wearing down on His people, that is, upon the remnant thereof (verse 8). The bonds with which the remnant of His people are then bound, He will break. It is a total salvation from all hostile, oppressive powers. He will do that through His King David, the Messiah, Whom He will raise up for them (verse 9). Then they will serve the LORD their God.

With the promise of the breaking of the yoke, the LORD encourages His “servant Jacob” not to fear (verse 10). The yoke that is imposed on them next, they will gladly take, for it is the gentle, benevolent yoke of their Messiah King (Mt 11:28-30). Jacob is His servant, the people serve Him. Those who serve Him are protected by Him. “Israel” need not be dismayed either, for the people will be saved by Him from the distant lands in which they are captives. The LORD will allow Jacob to return and let him dwell in his land in peace, without worry and without fear of enemies.

He guarantees it, He is with them (verse 11). This is the great and glorious promise that makes every opposition and every danger meaningless. When He is with us, nothing can threaten us and every threat is struck down. When He has scattered His people and is bringing them back, He will destroy completely all who seek to prevent it.

But His people He will not destroy completely, of them He will not make an end. He will certainly punish them because they have deserved it. But He will do that in moderation, so that they will not be totally annihilated. He will use that discipline to cleanse them and then He will fulfill His promises to them, that is to the remnant according to the election of His grace.

The condition of the people at this time looks hopeless (verse 12). The breach between the ten and two tribes is incurable; it is a painful wound. No man can do anything about it, nor are there any means of recovery (verse 13). Politics, science or education, everything has proved futile to give them back their health. The situation is hopeless for those who do not repent.

All those on whom they placed their hope have forsaken them, they are no longer worthy of their attention (verse 14; Jer 22:20). The reason for that is that the LORD has wrought it, and the cause of it is their iniquity. He has smitten them because of the multitude of their sins. Therefore, He has become to them as “an enemy” and “a cruel one”. It is not the nations that are their real enemies, but the LORD. Therefore, crying out is completely unjustified (verse 15). They have themselves to blame for their misery. Nor do they need to blame the nations, for what comes upon them comes from the LORD. They need to turn to Him in their distress.

This is not to say that their enemies go free (verse 16). Their enemies who discipline them under God’s permission devour God’s people. They do everything out of pure self-interest, they are out for their own benefit. They too do not reckon with God. Therefore, all their adversaries will go into captivity and suffer the misery they have inflicted on God’s people.

In contrast, God will restore His people and will do so soon (verse 17). He will do so because the enemies have exploited His people while they have regarded and treated them as pariahs. They have scornfully called it “Zion”. God will show that He has chosen precisely what they have despised.

It is as with a father who disciplines his children, but who will fight like a lion against anyone who wants to harm his children. In this way, God does not allow His people to be treated with contempt or spoken of disparagingly. Whoever touches His people touches the apple of His eye.

Glorious promises about the restoration of God’s people follow. The LORD speaks of “the tents of Jacob” and of “his dwelling places” (verse 18). These are the dwelling places in the land where He will let His people dwell in peace. Those dwelling places are now ruins because the people have been driven out of the land. Jerusalem, His “city”, His dwelling place, will also be rebuilt, as will “the palace”, the dwelling place of His King. Everything will have its rightful place. There is also a certain ascension to be seen: tent, dwelling, city, palace.

When His people dwell in peace in the land again, the land will be filled with thanksgiving (verse 19). This will go out to the LORD and be perceived as a testimony by the nations around them. It is the sound of joyful people who will be numerous. The nations around them will look up to them and despise them no more.

Their sons will serve the LORD in faithfulness, and the whole, the congregation of Israel, will be established in the land before Him forever (verse 20). They will never again be removed from it. Anyone who dares to lay a finger on them will be punished by Him.

We have in verse 21 one of those beautiful Old Testament references to the Messiah. First, the nation will be blessed with a Ruler of their own people and not of a foreign people. “Their leader”, that is the Messiah, shall be “one of them” (cf. Isa 10:34; 11:1). This is a prophecy that presents a strong consolation in light of the people’s imminent subjugation to a foreign power. He is not a foreigner, like the many foreign rulers who have ruled over them. He will speak of them as of ‘My brethren’ (cf. Deu 17:15). He is their Ruler, “the government will rest on His shoulder” (Isa 9:5), He, Who will “be ruler in Israel” (Mic 5:2). He rules.

Also, He is the One Who approaches God. This points to His priestly position and ministry (cf. Zec 6:13; Psa 110:4). He is the King-Priest, the true Melchizedek. He is the Mediator between God and His people. This Ruler needs no mediator. He is therefore greater than David and Solomon. Like Melchizedek, He will have a double function. No man can take on the service of the priesthood by himself (cf. Heb 5:4). In fact, it is dangerous even for a king to do so. We see this with Jeroboam (1Kgs 12:26-33; 13:1-6) and Uzziah (2Chr 26:16-20).

In view of the importance of approaching God, Jeremiah shows in the last lines of verse 21 by a rhetorical question that it is not a light matter. Approaching God is allowed only to the priests, who serve in the holy place, while on the day of atonement only the high priest is allowed to enter the holy of holies. The question implies a negative answer. But when the true David reigns, Israel will in truth be God’s people, and God can openly acknowledge them as His people (verse 22).

In asking who would dare to risk his life to approach the LORD, we can think of the price the Lord Jesus was willing to pay for His people on the cross. There He not only risked His life, but He gave it. He made His soul a guilt offering (Isa 53:10b) and paid the debt that we could not pay. There the Divine exchange took place: He took our sins and we received His blessing.

In Proverbs 17, we read that a person is “a man lacking in sense” if he stands surety for his neighbor (Pro 17:18). After all, you never know what you might end up with. The debt may well be so great as to be unaffordable. What the Lord did was not without “sense”. For He knew perfectly how high the price was and He knew that He could pay it. It reminds us of the statement in the letter to Philemon where the apostle Paul, as a true follower of the Lord Jesus, offers himself to Philemon as guarantor for Onesimus (Phlm 1:18).

Mentioned here is another word about the great tribulation, called “the tempest of the LORD” and “wrath” and “a sweeping tempest” (verse 23). This word concerns the wicked. God’s burning wrath does not turn away from them, but remains on their head (cf. Jn 3:36b). Before there can be blessing, the guilty must be judged. This is said precisely here, lest the careless be given false assurance in their sins. Despite promises of hope, God always remains faithful to the holiness of His nature in all His actions.

The LORD stands behind the judgment being carried out by Nebuchadnezzar. Jeremiah uses the picture of a sudden tempest to describe that judgment. The LORD is doing His work of redemption by showing His power in judgment. The blessings spoken of by Jeremiah are only for the God-fearing.

God’s anger will take its full course and effect (verse 24). It cannot be stopped. For the believer, it cannot be stopped either, but he may know that it has been averted and come down on the Lord Jesus. Those who do not believe will have to bear God’s wrath themselves. We cannot always understand how God expresses His anger and thereby brings about the thoughts of His heart. There will come a time when we will understand. We may already understand much of it when we read the book of Revelation, where much is revealed about the exercise of God’s anger.