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Jer_30:18-24
Behold, I will turn the captivity of Jacob’s tents
And have mercy on his dwelling-places;
And [the] city shall be built on its own heap, [of ruins]
And the palace shall be inhabited according to its right.
19 And out of them shall proceed thanksgiving,
And the voice of them that rejoice;
And I will increase them, and they shall not be diminished,
And honor them, and they shall not be small.
20 Their children also shall be as aforetime,
And their congregation shall be established before me;
And I will punish all their oppressors.
21 And their ruler shall be of themselves,
And their prince shall proceed from the midst of them;
And I will bring him near and he shall approach me,
For who is he, who would have pledged his heart to approach me? saith Jehovah,
22 And ye shall be my people,
And I will be your God.
23 Behold, a tempest of Jehovah, fury is loose,
Whirl-winds—it will roll on the head of the ungodly.
24 The fierceness of Jehovah’s anger will not return,
Till he do and execute the plans of his heart.
In the end of days ye will consider it.
Jer_30:18-20. Thus saith Jehovah … oppressors. It is evident that the phrase turn the captivity may be taken here in a figurative sense, from its application to the ruined buildings. Comp. rems. on Jer_29:4.—Graf refers out of them, Jer_30:19, to the allies, Hitzig to the palaces, but in the sense that he regards the Israelites as the subject of the egression, in the sense of Jer_31:4; Jer_31:13; Jer_33:10-11.—The latter could not well be excluded. But why should not the sound of sacred joy be heard from the dwellings of Israel in any sense, and therefore in the sense, that it proceeds from those who are within? This is at the same time a further adornment of the houses themselves, to which, in a collective sense, out of them is to be referred. These thus become, as it were, instruments of sacred music.—Isa_51:3.—Of them that rejoice. Comp. Jer_15:17; Jer_31:4—Diminished. Comp. Jer_29:6.—As aforetime. As formerly “sub Davide et Salomone rerum statu florentissimo.” Rosenmueller. Comp. Psa_74:2; Lam_5:21.—Their congregation. Comp. 2Sa_7:10; Ps. 102:29; Pro_16:12; 1Ki_2:12.
Jer_30:21-22. And their ruler …yourGod. The description of the glorious future is crowned by the declaration of the relation of the prince to Jehovah. He is called îֶìֶêְ , king, in Jer_30:9, here àַãִּéø , ruler, and îùֵׁì , prince. This is not a low predicate, as J. D. Michaelis supposes, but a high one. For not every king may be thus called. There are counterfeit kings (Ecc_4:13; Ecc_10:16). This king, however, is a àַãִּéø , a predicate which is given to the King of all kings (Ps. 8:2, 10; 93:4), and îùֵׁì for the îִùׂøָä is on his shoulder (Isa_9:5), and the key of David (Isa_22:22), that he may open and no man shut, and shut and no man open. Comp. Mic_5:1. This powerful ruler is of Israel’s flesh and blood, no foreigner, no representative of the empire hostile to God’s people. And not merely is this declared, but also that proceeding from the midst of the people, he may approach unto Jehovah. The mediatorial position of the king is here announced.—Him after bring refers to the king. Hitzig has correctly remarked that altogether too little would be said of the king if his Israelitish origin merely were set forth, but besides this negative reason, we have also in our rendering of îîðå from themselves, and î÷øáå from their midst, a positive necessity of referring the suffix to the king. Ὁ ìåóßôçò ἐíὸò ïὐê ἔóôéí , Gal_3:20. He proceeds from the midst of the people and approaches God. An intimation has been rightly found in bring near and approach of priestly attributes (Exo_24:2; Num_16:5). The sentence with For states the reason why the Lord leads the prince to Himself. The reason is a negative one: there is no other who would be capable of entering into this relation of nearness and communion to God. All here depends especially on the correct understanding of the expression òָøַá àֶúÎìִáּåֹ , pledge his heart. The verb òָøַá , with the accusative, may signify two things only. Either “to stand, be a surety for some one, to vouch, guarantee” (comp. Gen_43:9 coll. Gen_44:32. òָøַá æָø spopondit pro alieno, Pro_11:15; Pro_20:16; Pro_27:13 coll. Job_17:3; Isa_38:14), or “to pledge something.” For the latter meaning we can appeal only to Neh_5:3. The meanings “applicare (Vulg.), convertere (Syr.), lubentem reddere (so in sense the LXX., Chald. and others), accommodare, formare (Calvin),” have no grammatical basis, and are all occasioned by ìִáּåֹ . If we adhere to the two meanings which are proved, the second, as we have shown, rests only in the authority of one passage in the book of Nehemiah. It is not, however, to be used directly, but the meaning must first be derived from it “to stake, risk, venture.” ìֵá heart, must then be taken as= ðֶôֶùׁ , soul life. Graf has adduced analogies in favor of this (Jer_4:18 coll. Jer_4:10; Exo_9:14; Psa_84:3 coll. Psa_16:9; Psa_31:10; Psa_63:2), but of these only the first is of consequence, and even these passages only prove that the physical heart may also be designated as the aim of the sword which is threatening the life. There may be other cases where the connection allows the heart to be set for the life, but this is not the case here. Every one feels that here to say “heart” for “life,” would be harsh. I therefore think that we must take òָøַá in the sense of “to be bail, to stand for another.” We should then have to translate: for who stands bail for his heart, to approach to me? Ought we to take ìֵá in the sense of “courage” as Hitzig does? There are passages where it gets this meaning from the context (Gen_42:28; 1Sa_17:32; 2Sa_7:27; 2Sa_17:10; Job_41:15), but this is not its direct meaning. I think then that it must be taken here in its general sense as the seat of moral volition. The prophet wishes to say: Who can stand for his heart, that it approach me? and this can certainly be taken in the sense; that it has the will, the power, the courage, to approach me? The point of the thought is evidently in the antithesis, bring him and pledge his heart, i. e., between the divine causality and human spontaneity. No man can undertake to be a mediator between God and man in his own strength. For if one should even have the courage to begin this difficult undertaking, he cannot vouch for himself that he will have the power to carry it out. The nearer the man came to the glory of God, the lower would his courage fall. God alone confers the power to approach him, and he will confer it on him whom he has chosen to be a mediator. In so far now as approaching God is represented as something unattainable by human strength, it is clear that the prophet has not the ordinary priests’ approaching to God in mind. The answer to the question: Who is he who would give his heart as surety, to approach me?—must evidently be: No one. Now not every Israelite indeed, but every normally created member of the priestly or high priestly family would be justified and authorized to approach God as a priest in the sense of the Mosaic law. Even these, however, are excluded by the no one, which the question requires as answer. Consequently the promised mediator can only be an extraordinary personage. Our text gives no further information, as to how the divine causality renders it possible for him to approach God, for this may be done in different ways, from without or from within, in a mechanical or an organic way.
Jer_30:22. And ye, etc. The thought certainly accords well with Jer_30:21, since the inward communion between God and the people, which is predicted in Jer_30:22, is not otherwise possible, even in view of the question, For who is he?etc., than by a mediator; it is however the necessary glorious result of his ministry (comp. Hebrews 8). Since, however, Jer_30:23-24 are decidedly to be regarded as a later addition (Vid. infra,) the thought of our verse appears to be repeated immediately afterwards in Jer_31:1. Such a repetition of these words in immediate sequence is indeed surprising, but not impossible. Since in both instances the words are highly appropriate, in the first as the close of the prophecy relating to the whole, in the second as the beginning of that relating to the first main division, and since further in Jer_31:1 the inversion of the clauses of the sentence is designed to avoid monotony, I regard it as probable that the words are authentic in both instances. If they are to be accounted spurious in one case, I would vindicate the genuineness of Jer_31:1, since here they occur in a characteristic setting. Observe the words to all the families of Israel, which evidently correspond to concerning Israel and concerning Judah, Jer_31:4, and give Jer_31:1 the appearance of being a superscription to the following section.
Jer_30:23-24. Behold, a tempest … consider it. The words are repeated with slight variations from Jer_23:19-20. As chh. 30 and 31 belong to the reign of Josiah (Jer_3:6 Comp. Introd.), and the prophecy, Jer_23:9-40, from which our verses are taken, cannot have originated before the first four years of Jehoiakim, it is clear that verses 23 and 24 cannot have stood originally in this place. Did then Jeremiah himself add them subsequently? I do not regard this as probable, since the words do not correspond to the general character of these chapters. These contain only a prediction of salvation; they represent the brightest and most joyful, we might say, the only untroubled moment in Jeremiah’s life (comp. on Jer_31:26). The verses 23 and 24 accordingly have the effect of a dissonance. Whence, in such a time as the prophet describes, are øֶùָׁòִéí whirl-winds to come (comp. Jer_31:18-19)? And what thoughts of anger is Jehovah to carry out at a time when He has already turned the captivity of His people? I regard it as not impossible that some later writer thought himself compelled to separate the essentially equivalent words in Jer_30:22 and Jer_31:1 by sentences which he deemed appropriate.
2. On Jer_30:1-3. The people of Israel were not then capable of bearing such a prophecy, brimming over with happiness and glory. They would have misused it, hearing to the end what was promised them, and then only the more certainly postponing what was the only thing then necessary—sincere repentance. Hence they are not yet to hear this gloriously consolatory address. It is to be written, that it may in due time be perceived that the Lord, even at the time when He was obliged to threaten most severely, had thoughts of peace concerning the people, and that thus the period of prosperity has not come by chance, nor in consequence of a change of mind, but in consequence of a plan conceived from the beginning and executed accordingly.
3. On Jer_30:7. The great and terrible day of the Lord (Joe_3:4) has not the dimensions of a human day. It has long sent out its heralds in advance. Yea, it has itself already dawned. For since by the total destruction of the external theocracy judgment is begun at the house of God (1Pe_4:17), we stand in the midst of the day of God in the midst of the judgment of the world. Then the time of trouble for Jacob has begun (Jer_30:7), from which he is to be delivered, when the fulness of the Gentiles is come in (Romans 11.)
4. On Jer_30:9. Christ is David in his highest potency, and He is also still more. For if we represent all the typical points in David’s life as a circle, and draw a line from each of these points, the great circle thus formed would comprise only a part of the ðëÞñùìá given in Christ. Nevertheless Christ is the true David, who was not chosen like Saul for his bodily stature, but only for his inward relation to God (comp. Psa_2:7), whose kingdom also does not cease after a short period of glory, but endures forever; who will not like Saul succumb to his enemies, but will conquer them all, and will give to his kingdom the widest extent promised; all this however not without, like David, having gone through the bitterest trials.
5. On Jer_30:11. “Modus paternæ castigationis accommodatus et quasi appensus ad stateram judicii Dei adeoque non immensus sed dimensus.” “Christus ecclesiam crucis suæ hæredem constituit. Gregor. M.” Förster.
6. On Jer_30:14. “Cum virlutem patientiæ nostræ flagella transeunt, valde metuendum est, ne peccatis nostris exigentibus non jam quasi filii a patre, sed quasi hostes a Domino feriamur. Gregor. M. Moral. XIV. 20, on Job_19:11.” Ghisler.
7. On Jer_30:17. “Providentia Dei mortalibus salutifera, antequam percutiat, pharmaca medendi gratiâ componit, et gladium iræ suæ öéëáíèñùðßᾳ acuit. Evagr. Hist. Ecc_4:6.”—“Quando incidis in tentationem, crede, quod nisi cognovisset te posse illam evadere, non permisisset te in illam incidere. Theophyl. in cap. 18 Joh.” Förster.—“Feriam prius et sanabo melius. Theophyl. in Hosea 11.” Ghisler.
8. On Jer_30:21. “This church of God will own a, Prince from its midst—Jesus, of our flesh and blood through the virgin Mary, and He approaches God, as no other can, for He is God’s image, God’s Son, and at the same time the perfect, holy in all His sufferings, only obedient son of man. This king is mediator and reconciler with God; He is also high-priest and fulfilled all righteousness, as was necessary for our propitiation. What glory to have such a king, who brings us nigh unto God, and this is our glory!” Diedrich.
9. On Jer_31:1. “There is no greater promise than this: I will be thy God. For if He is our God we are His creatures, His redeemed, His sanctified, according to all the three articles of the Christian faith.” Cramer.
10. On Jer_31:2. “The rough heap had to be sifted by the sword, but those who survived, though afflicted in the desert of this life, found favor with God, and these, the true Israel, God leads into His rest.” Diedrich.
11. On Jer_31:3. “The love of God towards us comes from love and has no other cause above or beside itself, but, is in God and remains in God, so that Christ who is in God is its centre. For herein is love, not that we loved God, but that He loved us (1Jn_4:10).” Cramer. “Totum gratiæ imputatur, non nostris meritis. Augustine in Psalms 31.” Förster. “Before I had done anything good Thou hadst already moved towards me. Let these words be written on your hearts with the pen of the living God, that they may light you like flames of fire on the day of the marriage. It is your certificate of birth, your testimonial. Let me never lose sight of how much it has cost Thee to redeem me.” Zinzendorf. “God says: My chastisement even was pure love, though then you did not understand it; you shall learn it afterwards.” Diedrich. [“I incline to the construction given in the English version, both because the suffix to the verb is more naturally, ‘I have drawn thee,’ than ‘I have drawn out toward thee,’ and because there seems to be a tacit allusion to Hos_11:4, ‘With loving kindness have I drawn thee.’—-A great moral truth lies in this passage so construed, viz., that the main power which humbles man’s pride, softens his hard heart and makes him recoil in shame and sorrow from sinning, comes through his apprehension of God’s love as manifested in Christ and His cross. It is love that, draws the fearful or stubborn soul to the feet of divine mercy.” Cowles.—S. R. A.]
12. On Jer_31:6. “It is well: the watchmen on Mount Ephraim had to go to Zion. They received however another visit from the Jewish priests, which they could not have expected at the great reformation, introduced by John, and which had its seat among other places on Mount Ephraim. The Samaritans were not far distant, and Mount Ephraim had even this honor that when the Lord came to His temple He took His Seat as a teacher there.” Zinzendorf. [“God’s grace loves to triumph over the most inveterate prejudices… No words could represent a greater and more benign change in national feeling than these: Samaria saying through her spiritual watchmen, ‘Let us go up to Zion to worship, for our God is there.’ ” Cowles. “ ‘Ascendamus in Sion, hoc est in Ecclesiam’ says S. Jerome. According to this view, the watchmen here mentioned are the Preachers of the Gospel.” Wordsworth.—S. R. A.]
13. On Jer_31:9. “I will lead them. It is an old sighing couplet, but full of wisdom and solid truth:—
‘Lord Jesus, while I live on earth, O guide me,
Let me not, self-led, wander from beside Thee.’ ”
—
Zinzendorf.
14. On Jer_31:10. “He who has scattered Israel will also collect it. Why? lie is the Shepherd. It is no wolf-scattering. He interposes His hand, then they go asunder, and directly come together again more orderly.” Zinzendorf.15. On Jer_31:12-14. “Gaudebunt electi, quando videbunt supra se, intra se, juxta se, infra se. Augustine.”—“Præmia cœlestia erunt tam magna, ut non possint mensurari, tam multa, ut non possint numerari, tam copiosa, ut non possint terminari, tam pretiosa, ut non possint æstimari. Bernhard.” Förster.
16. On Jer_31:15. “Because at all times there is a similar state of things in the church of God, the lament of Rachel is a common one. For as this lament is over the carrying away captive and oppressions of Babylon, so is it also a lament over the tyranny of Herod in slaughtering the innocent children (Mat_2:1-7.)”Cramer. “Premuntur justi in ecclesia ut clament, clamantes exaudiuntur, exauditi glorificent Deum. Augustin.” Förster.—With respect to this, that Rachel’s lament may be regarded as a type of maternal lamentation over lost children, Förster quotes this sentence of Cyprian: non amisimus, sed præmisimus (2Sa_12:23). [On the application of this verse to the murder of the innocents consult W. L. Alexander, Connexion of the Old and New. Testament, p. 54, and W. H. Mill in Wordsworth’s Note in loc.—S. R. A.]
17. On Jer_31:18. The conversion of man must always be a product of two factors. A conversion which man alone should bring about, without God, would be an empty pretence of conversion; a conversion, which God should produce, without man, would be a compulsory, manufactured affair, without any moral value. The merit and the praise is, however, always on God’s side. He gives the will and the execution. Did He not discipline us, we should never learn discipline. Did He not lead back our thoughts to our Father’s house which we have left (Luke 15) we should never think of returning.
18. On Jer_31:19. “The children of God are ashamed their life long, they cannot raise their heads for humiliation. For their sins always seem great to them, and the grace of God always remains something incomprehensible to them.”Zinzendorf. The farther the Christian advances in his consciousness of sonship and in sanctification, the more brilliantly rises the light of grace, the more distinctly does he perceive in this light, how black is the night of his sins from which God has delivered him. [“It is the ripest and fullest ears of grain which hang their heads the lowest.”—S. R. A.]
19. On Jer_31:19. “The use of the dear cross is to make us blush (Dan_9:8) and not regard ourselves as innocent (Jer_30:11). And as it pleases a father when a child soon blushes, so also is this tincture a flower of virtue well-pleasing to God.” Cramer. “Deus oleum miserationis suæ non nisi in vas contritum et contribulatum infundit. Bernhard.”Förster.
20. On Jer_31:19. The reproach of my youth. “The sins of youth are not easily to be forgotten (Psa_25:7; Job_31:18). Therefore we ought to be careful so to act in our youth as not to have to chew the cud of bitter reflection in our old age. It is a comfort that past sins of youth will not injure the truly penitent. Non nocent peccata præterita, cum non placent præsentia. Augustine. To transgress no more is the best sign of repentance.” Cramer.
21. On Jer_31:20. “Comforting and weighty words, which each one should lay to heart. God loves and caresses us as a mother her good child. He remembers His promise. His heart yearns and breaks, and it is His pleasure to do us good.” Cramer. “lpsius proprium est, misereri semper et parcere.” Augustine.—“Major est Dei misericordia quam omnium hominum miseria.” Idem.
22. On Jer_31:23. The Lord bless thee, thou dwelling-place of righteousness, thou holy mountain. “Certainly no greater honor was ever done to the Jewish mountains than that the woman’s seed prayed and wept on them, was transfigured, killed and ascended above all heaven.” Zinzendorf. “ It cannot be denied that a church sanctifies a whole place …. Members of Jesus are real guardian angels, who do not exist in the imagination, but are founded on God’s promise (Mat_25:40).” Idem.
23. On Jer_31:29-30. “The so-called family curse has no influence on the servants of God; one may sleep calmly nevertheless. This does not mean that we should continue in the track of our predecessors, ex. gr., when our ancestors have gained much wealth by sinful trade, that we should continue this trade with this wealth with the hope of the divine blessing…. If this or that property, house, right, condition be afflicted with a curse, the children of God may soon by prudent separation deliver themselves from these unsafe circumstances. For nothing attaches to their persons, when they have been baptized with the blood of Jesus and are blessed by Him.” Zinzendorf.
24. On Jer_31:29-30. “In testamento novo per sarguinem mediatoris deleto paterno chirographo incipit homo paternis debitis non esse obnoxius renascendo, quibus nascendo fuerat obligatus, ipso Mediatore di cente: Ne vobis patrem dicüis in terra (Mat_23:9). Secundum hoc utique, quod alios natales, quibus non patri succederemus, sed cum patre semper viveremus, invenimus.” Augustine, contra Julian, VI. 12, in Ghisler.
25. On Jer_31:31. “In veteribus libris aut nusquam aut difficile præter hunc propheticum locum legitur facta commemoratio testamenti novi, ut omnino ipso nomine appellaretur. Nam multis locis hoc significalur et prænuntiatur futurum, sed non ita ut etiam nomen lega’ ur expressum.” Augustine, de Spir. et Lit. ad Marcellin, Cap. 19 (where to Cap. 29 there is a detailed discussion of this passage) in Ghisler.—“In the whole of the Old Testament there is no passage, in which the view is so clearly and distinctly expressed as here that the law is only ðáéäáãáãüò . And though some commentators have supposed that the passage contains only a censure of the Israelites and not of the Old Covenant, they only show thus that they have not understood the simple meaning of the words.” Ebrard. Comm. zum Hebräerbr. S. 275.
26. On Jer_31:31, sqq. “Propter veteris hominis noxam, quæ per literam jubentem et minantem minime sanabatur, dicitur illud testamentum vetus; hoc antem novum propter novitatem spiritus, quæ hominem novum sanat a vitio vetustatis.” Augustine, c. Lit. Cap. 19.
27. On Jer_31:33. “Quid sunt ergo leges Dei ab ipso Deo scriptæ in cordibus, nisi ipsa præsentia Spiritus sancti, qui est digitus Dei, quo præsente diffunditur charitas in cordibus nostrio, quæ plenitudo legis est et præcepti finis?” Augustine, l. c. Cap. 20.
28. On Jer_31:34. “Quomodo tempus est novi testamenti, de quo propheta dixit: et non docebit unusquisque civem suum, etc. nisi quia rjusdem testamenti novi æternam mercedem, id est ipsius Dei beatissimam contemplationem promittendo conjunxit?” Augustine, l. c. Cap. 24.
29. On Jer_31:33-34. “This is the blessed difference between law and Gospel, between form and substance. Therefore are the great and small alike, and the youths like the elders, the pupils more learned than their teachers, and the young wiser than the ancients (1Jn_2:20 sqq.). Here is the cause:—For I will forgive their iniquities. This is the occasion of the above; no one can effect this without it. Forgiveness of sins makes the scales fall from people’s eyes, and gives them a cheerful temper, clear conceptions, a clear head.”Zinzendorf.
30. On Jer_31:35-37. “Etsi particulares ecclesiæ intotum deficere possunt, ecclesia tamen catholica nunquam defecit aut deficiet. Obstant enim Dei amplissimæ promissiones, inter quas non ultimum locum sibi vindicut quæ hic habetur Jer_31:37.” Förster.
31. On Jer_31:38-40. “Jerusalem will one day be much greater than it has ever been. This is not to be understood literally but spiritually. Jerusalem will be wherever there are believing souls, its circle will be without end and comprise all that has been hitherto impure and lost. This it is of which the prophet is teaching, and which he presents in figures, which were intelligible to the people in his time. The hill Gareb, probably the residence of the lepers, the emblem of the sinner unmasked and smitten by God, and the cursed valley of Ben-Hinnom will be taken up into the holy city. God’s grace will one day effect all this, and Israel will thus be manifested as much more glorious than ever before.” Diedrich.
2. On Jer_30:10-12. Consolation of the church in great trial. 1. It has well deserved the trial (Jer_30:12); 2. it is therefore chastised, but with moderation; 3. it will not perish but again enjoy peace.
3. On Jer_30:17. [“The Restorer of mankind. 1. Faith in the Christian Sacrament and its attendant revelation of divine character alone answer the demand of the heart and reason of man for a higher state of moral perfection. 2. Christianity offers to maintain a communication between this world and that eternal world of holiness and truth. 3. It commends itself to our wants in the confirmation and direction of that principle of hope, which even in our daily and worldly life, we are perpetually forced to substitute for happiness, and 4. By the adorable object, which it presents to our affections.” Archer Butler—S. R. A.]
4. On Jer_31:1-2. Gesetz and Zeugniss (Law and Testimony) 1864, Heft. 1. Funeral sermon of Ahlfeld.
5. On Jer_31:2-4. lb. 1865. Heft 1. Funeral sermon of Besser, S. 32 ff.
6. On Jer_31:3. C. Fr. Hartmann (Wedding, School, Catechism and Birth-day sermons, ed. C. Chr. Eberh. Ehemann. Tüb. 1865). Wedding sermon. 1. A grateful revival in the love of God already received. 2. Earnest endeavor after a daily enjoyment of this love. 3. Daily nourishment of hope.
7. On Jer_31:3. Florey. Comfort and warning at graves. I. Bändchen, S. 253. On the attractions of God’s love towards His own children. They are, 1. innumerable and yet so frequently overlooked; 2. powerful and yet so frequently resisted; 3. rich in blessing and yet so frequently; unemployed. [For practical remarks on this text see also Tholuck, Stunden der Andacht, No. 11.—S. R. A.]
8. On Jer_31:9. Confessional sermon by Dekan V. Biarowsky in Erlangen (in Palmer’s Evang. Casual-Reden, 2 te Folge, 1 Band. Stuttgart, 1850.) Every partaking of the Lord’s supper is a return to the Lord in the promised land, and every one who is a guest at the supper rises and comes. 1. How are we to come? (weeping and praying). 2. What shall we find? (Salvation and blessing, power and life, grace and help).
9. On Jer_31:18-20. Comparison of conversion with the course of the earth and the sun. 1. The man who has fallen away is like the planet in its distance from the sun; he flees from God as far as he Song of Solomon 2. Love however does not release him: a. he is chastened (winter, cold, long nights, short days); b. he accepts the chastening and returns to proximity to the sun (summer, warmth, light, life). Comp. Brandt, Altes und Neues in i extemporirbaren Entwürfen. Nüremberg, 1829, II. 5. [The stubborn sinner submitting himself to God. I. A description of the feelings and conduct of an obstinate, impenitent sinner, while smarting under the rod of affliction: He is rebellious—till subdued. II. The new views and feelings produced by affliction through divine grace: (a) convinced of guilt and sinfulness; (b) praying; (c) reflecting on the effects of divine grace in his conversion. III. A correcting but compassionate God, watching the result, etc., (a) as a tender father mindful of his penitent child; (b) listening to his complaints, confessions and petitions; (c) declaring His determination to pardon. Payson.—S. R. A.]
10. On Jer_31:31-34. Sermon on 1 Sunday in Advent by Pastor Diechert in Gröningen, S. Stern aus Jakob. I. Stuttg. 1867.
11. On Jer_31:33-34. Do we belong to the people of God? 1. Have we holiness? 2. Have we knowledge? 3. Have we the peace promised to this people? (Caspari in Predigtbuch von Dittmar, Erlangen, 1845).
12. On Jer_31:33-34. By the new covenant in the bath of holy baptism all becomes new. 1. What was dead becomes alive 2. What was obscure becomes clear. 3. What was cold becomes warm. 4. What was bound becomes free (Florey, 1862).
Footnotes:
Jer_30:18.— àäֶֹì , poetical for house. Comp. Jer_4:20; 1Ki_8:66; Job_21:8.
Jer_30:18.— òéø , without the article, therefore, not the city êáô ’ ἐîï÷ὴí , i. e., Jerusalem, but the city generally, that is, any city.
Jer_30:18.— òìÎúìä . The prophet has evidently Deu_13:16 in view, where it is said of a city on which a curse is laid, that it shall be burned and shall be úֵּì òåֹìָí , it shall not be built again. Comp. Jos_8:28; Jos_11:13; Jer_49:2. We see from this that úֵּì is the heap of rubbish formed by the ruined city.
Jer_30:18.— òì - îùׁôøå éùׁá . Hitzig: The palace will stand in its proper place. Graf [and Henderson]: shall be inhabited in its proper place. Both say that after an appropriate manner would be áְּîִùְׁôָèåֹ . But the phrase may also mean according to its right. Comp. Deu_17:11.— éֵùֵׁá is more than stand. It is here used intransitively as in Jer_17:6; Jer_17:25; Isa_13:20 : Eze_26:20; Zec_7:7 (comp. Naegelsb. Gr., § 69, 1), but the meaning of inhabit remains. If, however, we take the phrase=upon, in its place, then the idea of inhabit is superfluous, as Hitzig has rightly felt. I therefore consider “it will be inhabited as becomes it,” as the correct rendering. A palace will not be inhabited as a beggar’s hut. The prophet wrote òַì , through occasion of òì - úìä , but the second òì must not therefore be regarded as being as local in signification as the first.
Jer_30:23.—Instead of îִúְçåֹìֵì , Jer_23:9, we read here îִúְâåֹøֵø by which the paronomasia with éָúåּì is destroyed. The forcible áִéðָä at the close is also wanting. As to îúâåøø , this Hithp occurs only here and in Hos_7:14 and 1Ki_17:20. In Hosea the meaning “to alarm one’s self,” is most recommended, in 1 Kings 17 that of “commorari” is necessarily required by the connection. In this passage the commentators vacillate greatly; an abiding storm (Hengstenberg): a rolling storm from âָøַø , gargarizare (Meier); turbo cuncta abripiens from âָøַø , rapere, (Gesen. Thes., p. 305); a whirling storm, from âָּìַì=âָּøַø volvere. The last meaning would come nearest the original îִúִçåֹìֵì . Comp. Fuerst, s. v., âּåּø , III. and âּøø .