TRV
Translation
King James Version
For I am with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished.
KJV (with Strong's)
For I am with thee, saith H5002 the LORD H3068, to save H3467 thee: though I make H6213 a full end H3617 of all nations H1471 whither I have scattered H6327 thee, yet will I not make H6213 a full end H3617 of thee: but I will correct H3256 thee in measure H4941, and will not leave thee altogether H5352 unpunished H5352.
Complete Jewish Bible
"For I am with you to save you," says ADONAI, "I will finish off all the nations where I have scattered you. However, you I will not finish off, but will discipline only as you deserve; I will not completely destroy you."
Berean Standard Bible
For I am with you to save you, declares the LORD. Though I will completely destroy all the nations to which I have scattered you, I will not completely destroy you. Yet I will discipline you justly, and will by no means leave you unpunished.”
American Standard Version
For I am with thee, saith Jehovah, to save thee: for I will make a full end of all the nations whither I have scattered thee, but I will not make a full end of thee; but I will correct thee in measure, and will in no wise leave thee unpunished.
World English Bible Messianic
For I am with you, says the LORD, to save you: for I will make a full end of all the nations where I have scattered you, but I will not make a full end of you; but I will correct you in measure, and will in no way leave you unpunished.
Geneva Bible (1599)
For I am with thee, sayth the Lord, to saue thee: though I vtterly destroy all the nations where I haue scattered thee, yet will I not vtterly destroy thee, but I will correct thee by iudgement, and not vtterly cut thee off.
Young's Literal Translation
For with thee am I, An affirmation of Jehovah--to save thee, For I make an end of all the nations Whither I have scattered thee, Only, of thee I do not make an end, And I have chastised thee in judgment, And do not entirely acquit thee.
In the KJVVerse 19,679 of 31,102
Study This Verse
Commentary on Jeremiah 30 verses 10–17
10 ¶ Therefore fear thou not, O my servant Jacob, saith the LORD; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid.
11 For I am with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished.
12 For thus saith the LORD, Thy bruise is incurable, and thy wound is grievous.
13 There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.
14 All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased.
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.
16 Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey.
17 For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after.
In these verses, as in those foregoing, the deplorable case of the Jews in captivity is set forth, but many precious promises are given them that in due time they should be relieved and a glorious salvation wrought for them.
I. God himself appeared against them: he scattered them (Jer 30:11); he did all these things unto them, Jer 30:15. All their calamities came from his hands; whoever were the instruments, he was the principal agent. And this made their case very sad that God, even their own God, spoke concerning them, to pull down and to destroy. Now, 1. This was intended by him as a fatherly chastisement, and no other (Jer 30:11): "I will correct thee in measure, or according to judgment, with discretion, no more than thou deservest, nay, no more than thou canst well bear." What God does against his people is in a way of correction, and that correction is always moderated and always proceeds from love: "I will not leave thee altogether unpunished, as thou art ready to think I should, because of thy relation to me." Note, A profession of religion, though ever so plausible, will be far from securing to us impunity in sin. God is no respecter of persons, but will show his hatred of sin wherever he finds it, and that he hates it most in those that are nearest to him. God here corrects his people for the multitude of their iniquity, and because their sins were increased, Jer 30:14, Jer 30:15. Are our sorrows multiplied at any time and do they increase? We must acknowledge that it is because our sins have been multiplied and they have increased. Iniquities grow in us, and therefore troubles grow upon us. But, 2. What God intended as a fatherly chastisement they and others interpreted as an act of hostility; they looked upon him as having wounded them with the wound of an enemy and with the chastisement of a cruel one (Jer 30:14), as if he had designed their ruin, and neither mitigated the correction nor had any mercy in reserve for them. It did indeed seem as if God had dealt thus severely with them, as if he had turned to be their enemy and had fought against them, Isa 63:10. Job complains that God had become cruel to him and multiplied his wounds. When troubles are great and long we have need carefully to watch over our own hearts, that we entertain not such hard thoughts as these of God and his providence. His are the chastisements of a merciful one, not of a cruel one, whatever they may appear.
II. Their friends forsook them, and were shy of them. None of those who had courted them in their prosperity would take notice of them now in their distress, Jer 30:13. It is commonly thus when families go to decay; those hang off from them that had been their hangers-on. In two cases we are glad of the assistance of our friends and need their service: - 1. If we be impeached, accused, or reproached, we expect that our friends should appear in vindication of us, should speak a good word for us when we cannot put on a face to speak for ourselves; but here there is none to plead thy cause, none to stand up in thy defence, none to intercede for thee with thy oppressors; therefore God will plead their cause, for he might well wonder there was none to uphold a people that had been so much the favourites of Heaven, Isa 63:5. 2. If we be sick, or sore, or wounded, we expect our friends should attend us, advise us, sympathize with us, and, if occasion be, lend a hand for the applying of healing medicines; but here there is none to do that, none to bind up thy wounds, and by counsels and comforts to make proper applications to thy case; nay (Jer 30:14), All thy lovers have forgotten thee; out of sight out of mind; instead of seeking thee, they forsake thee. Such as this has often been the case of religion and serious godliness in the world; those that from their education, profession, and hopeful beginnings, one might have expected to be its friends and lovers, its patrons and protectors, desert it, forget it, and have nothing to say in its defence, nor will do any thing towards the healing of its wounds. Observe, Thy lovers have forgotten thee, for I have wounded thee. When God is against a people who will be for them? Who can be for them so as to do them any kindness? See Job 30:11. Now, upon this account, their case seemed desperate and past relief (Jer 30:12): Thy bruise is incurable, thy wound grievous, and (Jer 30:15) thy sorrow is incurable. The condition of the Jews in captivity was such as no human power could redress the grievances of; there they were like a valley full of dead and dry bones, which nothing less than Omnipotence can put life into. Who could imagine that a people so diminished, so impoverished, should ever be restored to their own land and re-established there? So many were the aggravations of their calamity that their sorrow would not admit of any alleviation, but they seemed to be hardened in it, and their souls refused to be comforted, till divine consolations proved strong ones, too strong to be borne down even by the floods of grief that overwhelmed them. Thy sorrow is incurable because thy sins, instead of being repented of and forsaken, were increased. Note, Incurable griefs are owing to incurable lusts. Now in this deplorable condition they are looked upon with disdain (Jer 30:17): They called thee an outcast, abandoned by all, abandoned to ruin; they said, This is Zion, whom no man seeks after. When they looked on the place where the city and temple had been built they called that an outcast; now all was in ruins, there was no resort to it, no residence in it, none asked the way to Zion, as formerly; no man seeks after it. When they looked on the people that formerly dwelt in Zion, but were now in captivity (and we read of Zion dwelling with the daughter of Babylon, Zac 2:7), they called them outcasts; these are those who belong to Zion, and are wont to talk much of it and weep at the remembrance of it, but no man seeks after them, or enquires concerning them. Note, It is often the lot of Zion to be deserted and despised by those about her.
III. For all this God will work deliverance and salvation for them in due time. Though no other hand, nay, because no other hand, can cure their wound, his will, and shall. 1. Though he seemed to stand at a distance from them, yet he assures them of his presence with them, his powerful and gracious presence: I will save thee, Jer 30:10. I am with thee, to save thee, Jer 30:11. When they are in their troubles he is with them, to save them from sinking under them; when the time has come for their deliverance he is with them, to be ready upon the first opportunity, to save them out of their trouble. 2. Though they were at a distance, remote from their own land, afar off in the land of their captivity, yet there shall salvation find them out, thence shall it fetch them, them and their seed, for they also shall be known among the Gentiles, and distinguished from them, that they may return, Jer 30:10. 3. Though they were now full of fears, and continually alarmed, yet the time shall come when they shall be in rest and quiet, safe and easy, and none shall make them afraid, Jer 30:10. 4. Though the nations into which they were dispersed should be brought to ruin, yet they should be preserved from that ruin (Jer 30:11): Though I make a full end of the nations whither I have scattered thee, and there might be danger of thy being lost among them, yet I will not make a full end of thee. It was promised that in the peace of these nations they should have peace (Jer 29:7), and yet in the destruction of these nations they should escape destruction. God's church may sometimes be brought very low, but he will not make a full end of it, Jer 5:10, Jer 5:18. 5. Though God correct them, and justly, for their sins, their manifold transgressions and mighty sins, yet he will return in mercy to them, and even their sin shall not prevent their deliverance when God's time shall come. 6. Though their adversaries were mighty, God will bring them down, and break their power (Jer 30:16): All that devour thee shall be devoured, and thus Zion's cause will be pleaded and will be made to appear to all the world a righteous cause. Thus Zion's deliverance will be brought about by the destruction of her oppressors; and thus her enemies will be recompensed for all the injury they have done her; for there is a God that judges in the earth, a God to whom vengeance belongs. "They shall every one of them, without exception, go into captivity, and the day will come when those that now spoil thee shall be a spoil." Those that lead into captivity shall go into captivity, Rev 13:10. This might serve to oblige the present conquerors to use their captives well, because the wheel would turn round, and the day would come when they also should be captives, and let them do now as they would then be done by. 7. Though the wound seem incurable, God will make a cure of it (Jer 30:17): I will restore health unto thee. Be the disease ever so dangerous, the patient is safe if God undertakes the cure.
IV. Upon the whole matter, they are cautioned against inordinate fear and grief, for in these precious promises there is enough to silence both. 1. They must not tremble as those that have no hope in the apprehension of future further trouble that might threaten them (Jer 30:10): Fear thou not, O my servant Jacob! neither be dismayed. Note, Those that are God's servants must not give way to disquieting fears, whatever difficulties and dangers may be before them. 2. They must not sorrow as those that have no hope for the troubles which at present they lie under, Jer 30:15. "Why criest thou for thy affliction? It is true thy carnal confidences fail thee, creatures are physicians of no value, but I will heal thy wound, and therefore, Why criest thou? Why dost thou fret and complain thus? It is for thy sin (Jer 30:14, Jer 30:15), and therefore, instead of repining, thou shouldest be repenting. Wherefore should a man complain for the punishment of his sins? The issue will be good at last, and therefore rejoice in hope."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–17. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 10, 11) Therefore do not be afraid, my servant Jacob, says the Lord; and do not be terrified, Israel. For behold, I will save you from a distant land, and your descendants from the land of their captivity; and Jacob shall return and be at rest, and shall enjoy abundant blessings, and there will be no one to fear: for I am with you, says the Lord, to save you. For I will make a complete destruction among all the nations where I have scattered you. But I will not make a complete end of you; I will discipline (or instruct) you in judgment, so that you may not appear innocent to yourself (or I will cleanse you and not leave you unpunished). This passage is not found in the Septuagint, and in many codices of the Vulgate edition it is added under asterisks from Theodotion. However, the divine word promises, and familiarly calls his servant Jacob, and Israel, just as Abraham, Isaac, and Jacob are called servants of God (Moses also, and other prophets, and the apostle Paul glories in this title at the beginning of his Epistles); so that the twelve tribes may know that they are to be saved from a distant land, and their captivity will be freed, and peace will be restored, and they will be filled with every abundance, according to what is said in the psalm: Let there be peace within your walls, and abundance within your towers (Psalm 122:7). But this will happen when they enjoy the presence of the Lord, when the opposing nations that had captured them will perish, and they will be freed from the nations. And they will be taught not for punishment, but for instruction, so that they may be judged as if they were their own and not be lost as if they were strangers. For whoever does not believe has already been judged (John 3:18), that is, prejudged for destruction. And what he said: 'So that you may not appear innocent to yourself', according to Symmachus, 'and I will not cleanse you who are already clean', or according to Aquila, 'when I have instructed you through judgment, I will not make you innocent in any way', means that the entire world, even if it is impure, is in need of God's mercy, and no one, however holy, can approach the judge with confidence. This goes against the new heresy from the old belief, which believes that in this age and in this mortal flesh, before it puts on this corruptible state of incorruptibility and this mortal state of immortality, there can be perfection in anyone, and that all together can fulfill the virtues of righteousness.
John CassianAD 435
CONFERENCE 1:6.11
Although we say that trial is twofold, that is, in prosperity and in adversity, yet you must know that all people are tried in three different ways. Often they are tried for their probation, sometimes for their improvement, and in some cases because their sins deserve it. For their probation indeed! We read that the blessed Abraham and Job and many of the saints endured countless tribulations.… For improvement, because God chastens his righteous ones for some small and venial sins or to raise them to a higher state of purity, and he delivers them over to various trials that he may purge away all their unclean thoughts, and, to use the prophet’s word, the “dross,” which he sees to have collected in their secret parts. Thus may he transmit them like pure gold to the judgment to come, as he allows nothing to remain in them for the fire of judgment to discover when hereafter it searches them with penal torments according to this saying: “Many are the tribulations of the righteous.” … To whom under the figure of Jerusalem the following words are spoken by Jeremiah, in the person of God: “I will make a full end of all the nations among whom I scattered you, but of you I will not make a full end. I will discipline you in just measure, and I will by no means leave you unpunished.” … But as a punishment for sins, the blows of trial are inflicted, as where the Lord threatens that he will send plagues on the people of Israel: “I will send the teeth of beasts on them, with the fury of creatures that trail on the ground,” and “In vain have I struck your children. They have not received correction.” … We find, it is true, a fourth way also in which we know on the authority of Scripture that some sufferings are brought on us simply for the manifestation of the glory of God and his works, according to these words of the Gospel: “Neither did this man sin nor his parents, but that the works of God might be manifested in him,” and again, “This sickness is not to death, but for the glory of God that the Son of God may be glorified by it.” … The perfect person will always remain steadfast in either kind of trial; now let us return to it once more.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 30:11, a cornerstone within the "Book of Comfort," powerfully declares God's unwavering faithfulness and distinct covenant relationship with His people, Israel. Amidst the impending judgment and scattering of nations, the Lord assures Israel of His enduring presence and commitment to their salvation. While other nations that oppressed Israel will face complete destruction, God's discipline for His chosen people will be measured and corrective, aimed at restoration rather than annihilation, thereby affirming both His perfect justice and His redemptive love.
CONTEXT
Literary Context: Jeremiah 30:11 is situated within a pivotal section of the book, often designated as the "Book of Comfort" or "Book of Consolation" (chapters 30-33). This block of prophecy marks a dramatic shift in tone from the preceding chapters, which predominantly detail Judah's impending judgment and exile due to their persistent idolatry and covenant unfaithfulness. While judgment is still acknowledged as a reality, these chapters pivot to expansive promises of future restoration, a definitive return from exile, and the establishment of a new covenant that transcends the limitations of the old. This particular verse serves as a foundational assurance within this hopeful narrative, directly addressing the scattered exiles and emphasizing God's unique and enduring relationship with them. It sets the theological stage for the detailed promises of national renewal and profound spiritual transformation that are to follow.
Historical & Cultural Context: The prophet Jeremiah ministered during the tumultuous final decades of the Kingdom of Judah, a period marked by profound moral decline, political instability, and eventual subjugation by the mighty Babylonian Empire. The people of Judah had repeatedly violated their covenant with God, leading to the divine judgment of exile, which was not merely a political defeat but a profound national and spiritual catastrophe. This verse speaks directly to a people either already enduring the hardships of exile or facing its imminent, terrifying reality, wrestling with feelings of abandonment and severe punishment. Culturally, the concept of a nation's god protecting its people was prevalent, but Jeremiah's message powerfully highlights the unique, unbreakable covenant between Yahweh and Israel. Here, God's discipline, even when severe, is presented as ultimately redemptive and restorative, in stark contrast to the fate of other nations whose gods were perceived to have failed them entirely. The "nations" referenced are those like Babylon, who served as God's instruments of judgment but would themselves face God's righteous wrath for their pride, cruelty, and idolatry.
Key Themes: This verse encapsulates several profound theological and narrative themes central to the book of Jeremiah and the broader biblical narrative. Firstly, it underscores God's Divine Presence and Unwavering Commitment to His people, echoing ancient covenant promises of being "with" them, as seen in God's assurance to Jacob in Genesis 28:15 or to Joshua in Joshua 1:9. Secondly, it highlights the Distinction in Divine Judgment between Israel and the surrounding gentile nations. While God sovereignly uses nations to discipline Israel, He reserves a different, more severe and final judgment for those nations, signifying Israel's unique covenant status and enduring election. Thirdly, the verse emphasizes Corrective Discipline versus Annihilation. God's punishment of Israel is not an act of ultimate destruction but a measured, purposeful correction designed to bring about repentance and purification, a theme consistently found throughout Scripture, such as in Hebrews 12:6. Finally, it powerfully affirms God's Justice and Righteousness, demonstrating that while His discipline is measured and redemptive, it is also undeniably real, ensuring that sin does not go unaddressed, even among His chosen people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 30:11 masterfully employs several literary devices to convey its profound and comforting message. The most prominent is Antithesis or Contrast, vividly displayed in the parallel structure that juxtaposes God's dealings with the nations against His dealings with Israel: "though I make a full end of all nations... yet will I not make a full end of thee." This stark opposition powerfully emphasizes Israel's unique covenant status and God's distinct, preserving purpose for them. The Repetition of the phrase "make a full end" further reinforces this contrast and underscores the certainty of both outcomes. The verse also functions as a Divine Oracle or Direct Address, beginning with the authoritative declaration, "For I am with thee, saith the LORD," which lends immense authority, personal intimacy, and unwavering certainty to the promise. The phrase "saith the LORD" is a classic prophetic marker, signaling a direct revelation from the sovereign God. Finally, there is an implicit Metaphor of God as a loving yet firm parent who disciplines His children for their ultimate good, rather than abandoning or destroying them, as powerfully conveyed through the concept of "correct thee in measure."
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 30:11 stands as a profound testament to the enduring nature of God's covenant faithfulness and the redemptive purpose inherent in His judgment. It reveals a God who is simultaneously perfectly just and limitlessly merciful, capable of bringing severe discipline without ever abandoning His ultimate commitment to His people. This verse teaches a crucial theological truth: divine judgment is not always an act of annihilation but can be a measured, corrective process designed to purify, refine, and restore. It highlights the profound theological distinction between God's relationship with His chosen people, Israel, and His dealings with the gentile nations, affirming Israel's unique and irreplaceable place in His overarching redemptive plan despite their failures. Ultimately, it offers a profound and enduring hope that even in the midst of severe consequences for sin, God's presence, His steadfast promise of salvation, and His unwavering commitment to restoration remain absolute.
REFLECTION AND APPLICATION
Jeremiah 30:11 offers profound comfort and timeless practical guidance for believers today, illuminating the unchanging character of God and the nature of His relationship with His people. In times of personal struggle, adversity, or when facing the natural consequences of our own choices, the opening declaration, "For I am with thee, saith the LORD, to save thee," serves as an unshakeable anchor for the soul. It powerfully reminds us that God's abiding presence is not contingent on our perfect performance but is a steadfast reality for all who are in covenant with Him through Christ. This verse also profoundly reframes our understanding of divine discipline; rather than viewing hardships as abandonment or arbitrary punishment, we are called to recognize them as God's measured, loving correction, meticulously designed to refine our character, deepen our faith, and gently guide us back to His righteous path. It calls us to trust implicitly in God's perfect justice, knowing that He deals righteously with all humanity, and to embrace His discipline as a tangible sign of His fatherly love, leading ultimately to our spiritual maturity and His glory.
Questions for Reflection
FAQ
What is the "Book of Comfort" and why is Jeremiah 30:11 considered part of it?
Answer: The "Book of Comfort" refers to chapters 30-33 of the book of Jeremiah. This section marks a significant and intentional shift in the prophet's message from predominantly judgment and lament to one of profound hope, restoration, and future blessing for both Israel and Judah. Jeremiah 30:11 is a foundational verse within this section because it directly addresses the exiled people, assuring them of God's continued presence, His unwavering commitment to their salvation, and His solemn promise that their discipline will be corrective, not annihilative. This is in stark contrast to the "full end" reserved for the nations that oppressed them. It thus lays the essential theological groundwork for the detailed promises of return, rebuilding, and the New Covenant that follow.
How does God's judgment on Israel differ from His judgment on other nations, according to this verse?
Answer: Jeremiah 30:11 clearly articulates a crucial and distinct difference in God's judgment. For the "nations whither I have scattered thee," God declares He will "make a full end"—implying complete destruction, cessation, and ultimate obliteration. These nations, such as Babylon, were instruments of God's judgment against Israel but would themselves face ultimate retribution for their own wickedness, pride, and idolatry. However, for Israel, God emphatically states, "yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished." This signifies that God's dealing with Israel is not for their annihilation but for their purification, refinement, and ultimate restoration. His discipline is measured, purposeful, and specifically aimed at bringing them back into covenant faithfulness, thereby demonstrating His unique, enduring, and redemptive covenant relationship with them.
Does "will not leave thee altogether unpunished" contradict God's mercy or His promise of salvation?
Answer: No, this phrase does not contradict God's mercy or His promise of salvation; rather, it powerfully affirms His perfect justice and unwavering holiness. God is not merely merciful at the expense of righteousness; His attributes are perfectly integrated. Sin, even among His chosen people, carries inherent consequences. The "punishment" or "correction" mentioned here is not punitive in the sense of ultimate condemnation, but rather it is corrective and disciplinary, designed to bring about genuine repentance and lead to a deeper, more sanctified relationship with Him. It demonstrates that God takes sin seriously and that His love is not sentimental but holy. This measured discipline is, in fact, an act of profound love, as seen in Hebrews 12:6-8, where discipline is presented as a definitive mark of true sonship, ensuring that His people are refined, sanctified, and conformed to His character for their ultimate good and His glory.
CHRIST-CENTERED FULFILLMENT
Jeremiah 30:11 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The foundational promise, "For I am with thee, saith the LORD, to save thee," resonates deeply with the incarnation of Christ, who is Immanuel, "God with us". Jesus is the very embodiment of God's saving presence, coming not to condemn the world but to deliver His people from their sins (Matthew 1:21). The striking distinction between the "full end" reserved for the nations and the measured correction for Israel powerfully foreshadows the unique work of Christ: He bore the "full end" of God's righteous wrath against sin on the cross, becoming the ultimate atoning sacrifice for humanity's transgressions, so that all who believe in Him might not perish but have eternal life (John 3:16). Through His perfect atoning work, Jesus satisfied the demand for divine justice, ensuring that believers are "not left unpunished" in the sense that their sin was indeed punished, but in Him, they are declared perfectly righteous and fully acquitted (Romans 3:25-26). Furthermore, the "correction in measure" for Israel finds its spiritual parallel in the New Covenant, where God's loving discipline of believers is a sanctifying process that refines them, conforming them to the image of Christ, rather than leading to their destruction (Hebrews 12:7-11). Jesus, as the mediator of the New Covenant, ensures that God's promises of salvation, restoration, and enduring presence are not only preserved but perfectly fulfilled in Him for all who are united to Him by faith, whether Jew or Gentile, forming one new people in Christ (Ephesians 2:14-16).