XXX.

(2) Write thee all the words . . .—The opening words emphasise the fact that what follows was not spoken at first, like Jeremiah 27, 28, in the presence of the people, but was from the first committed to writing. There is no definite point at which we may be certain that the section ends, and there is room for many conjectures as to interpolations here and there, but the opening of Jeremiah 32 suggests the conclusion that it takes in the whole of Jeremiah 30, 31. The general character of the prophecy, probably in part consequent on the acceptance of the prophet’s teaching by the exiles of Babylon, is one of blessing and restoration, and he is thus led on to the great utterance which, from one point of view, makes him more the prophet of the Gospel even than Isaiah. It is here that we find that promise of a New Covenant (Jeremiah 31:31) which both as a word and a fact has been prominent in the history of Christendom.

Jeremiah 30:2-3. Thus speaketh the Lord, Write thee all the words that I have spoken, &c. — The following words contain a promise of the restoration of God’s people. These God commands to be committed to writing for the use of posterity, to be a support to the Jews, an encouragement to them to trust in God, and a proof of his prescience and overruling providence when the event foretold should be brought about. I will bring again the captivity of my people Israel and Judah — The people that returned from Babylon were only, or at least chiefly, the people of Judah, who had been carried away captive by Nebuchadnezzar; but here it is foretold, that not the captivity of Judah only should be restored, but that of Israel also, or of those ten tribes that were carried away before by Shalmaneser, king of Assyria; and who still remain in their several dispersions, having never returned, at least in a national capacity; but the terms of this prophecy entitle us to expect, not an obscure and partial, but a complete and universal, restoration, when God will manifest himself, as formerly, the God and patron of all the families of Israel, not of a few only. The reunion also of Judah and Israel, after their restoration, seems to be here clearly foretold.

30:1-11 Jeremiah is to write what God had spoken to him. The very words are such as the Holy Ghost teaches. These are the words God ordered to be written; and promises written by his order, are truly his word. He must write a description of the trouble the people were now in, and were likely to be in. A happy end should be put to these calamities. Though the afflictions of the church may last long, they shall not last always. The Jews shall be restored again. They shall obey, or hearken to the Messiah, the Christ, the Son of David, their King. The deliverance of the Jews from Babylon, is pointed out in the prophecy, but the restoration and happy state of Israel and Judah, when converted to Christ their King, are foretold; also the miseries of the nations before the coming of Christ. All men must honour the Son as they honour the Father, and come into the service and worship of God by him. Our gracious Lord pardons the sins of the believer, and breaks off the yoke of sin and Satan, that he may serve God without fear, in righteousness and true holiness before him all the remainder of his days, as the redeemed subject of Christ our King.Write ... in a book - To be read and meditated upon by them in private. This makes it exceedingly probable that the date of these two chapters was also the 10th year of Zedekiah, immediately after the purchase of the field from Hanameel.

All the words - i. e., the scroll was to be a summary of whatever of hope and mercy had been contained in previous predictions.

2. Write … in a book—After the destruction of Jerusalem Jeremiah is not ordered as heretofore to speak, but to write the succeeding prophecy (Jer 30:4, &c.), so as thereby it might be read by his countrymen wheresoever they might be in their dispersion. It is uncertain whether this was a command from God to Jeremiah to record all the revelations which God had made to him, or only the revelation contained in this and the following chapter, which consists chiefly of promises of the people’s restoration; and so God might command them to be written that they might not be forgotten, but be at hand for the people to read during their captivity, to keep up their faith and hope in God. A book, in the Hebrew dialect, signifieth any parchment or roll; God would have them recorded to testify his truth, and the truth of the prophet, when they should see the things accomplished.

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" (o) 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.

(o) "quibus alloquor te", Junius & Tremellius; "quae locutus fuero ad te", Piscator.

Thus speaketh the LORD God of Israel, saying, Write for thee all the words that I have spoken to thee in a {a} book.

(a) Because they would be assured and their posterity confirmed in the hope of this deliverance promised.