TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 30:10–17. His two-level outline is real structure in the source text, so it is rendered as structure.
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."
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 12 onwards) For thus says the Lord, your fracture is incurable, your wound is grievous. There is no one to judge your judgment for binding, there is no usefulness in your healing. All your lovers have forgotten you, they will not seek you. For the enemy has struck you with a cruel (or strong) punishment because of the multitude of your iniquities, your sins have become severe (or multiplied). Why do you cry out about your contrition? Your pain is incurable, because of the multitude of your wickedness, and because of your stubborn sins I have done this to you. As if speaking to a beautiful woman, to whom he had said before: I will chastise you in judgment, so that you may not appear innocent to yourself, whether male or female; and by metaphor ((Alexander adds speaking)) to Jerusalem, which has been most grievously wounded by the judgment of God, and can be healed by no one else but the one who struck her. There is no one, says the Lord, who can judge your judgment: nor can the Highest heal the wound with the skin of a scar. Wherever you turn, there is no profit for you, because you have offended him who is true, and the only physician. All your lovers have forgotten you, be they priests, or rulers, or surely the protectors of the Angels, by whom you were fortified before you offended the Lord. They will not seek you, acting against the Apostle, who sought believers, and not those things which belonged to the believers (2 Corinthians 12). For the enemy strikes you with a cruel punishment. The friend strikes differently than the enemy: the father strikes differently than the enemy. The former strikes to correct, the latter strikes to kill (Psal. VI). Therefore, the Prophet mournfully says: Lord, do not rebuke me in your anger, nor chastise me in your wrath (Psal. XXXVII, 1). And this has happened because due to the multitude of your wickedness, your sins have become hardened. And what follows: Why do you cry out over your contrition? Your pain is incurable because of the multitude of your iniquities, it is not found in the Septuagint; namely because it is said further on, because of the multitude of your iniquities, and your harsh sins; and those who were writing from the beginning, thought it necessary to add it. And the meaning is: So that I may strike you as an enemy, and beat you with cruel discipline, your multitude of iniquities and your harsh sins, which could not be healed, except by the most biting powder, and burning cauterization, and the sharpest iron, with which I may cut away the rotten flesh and the incurable parts. And yet, because of the multitude of your iniquities and your harsh sins, I have done these things to you, not by my will, but forced by the reasoning of medicine.
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Summary
Jeremiah 30:13 vividly portrays Judah's dire state under divine judgment, depicting a nation so deeply wounded by its sin and rebellion that it finds itself without any human advocate or earthly remedy. The verse underscores the profound isolation and apparent incurability of their plight, emphasizing that their spiritual and national sickness has progressed beyond any human capacity for healing or intercession, thereby setting the stage for God's sovereign and indispensable intervention.
Context
Literary Context
Jeremiah 30:13 is nestled within the "Book of Comfort" (chapters 30-33), a pivotal section of Jeremiah's prophecy that shifts from pronouncements of judgment to assurances of future restoration for Israel and Judah. While the overarching message of these chapters is one of hope and the eventual return from exile, Jeremiah first meticulously details the severe suffering and disciplinary judgment God's people must endure due to their persistent idolatry, covenant unfaithfulness, and moral corruption. Verse 13, therefore, serves as a stark depiction of the depth of their affliction and the seemingly insurmountable nature of their national wounds, intensifying the contrast with the subsequent promises of divine healing and restoration found later in the chapter, such as in Jeremiah 30:17.
Historical & Cultural Context
At the time of Jeremiah's prophecy, the Kingdom of Judah was on the brink of, or already experiencing, the devastating Babylonian exile. The nation had repeatedly rejected God's warnings and pursued alliances with foreign powers, adopting their idolatrous practices, which led to spiritual and moral decay. Culturally, the idea of a "plea" or "cause" (Hebrew: dîn) would evoke a legal or judicial setting, where one would typically seek an advocate or intercessor. The absence of such a figure highlights Judah's utter isolation and condemnation in the divine court. Furthermore, the imagery of "binding up" wounds and "healing medicines" reflects ancient medical practices, where poultices and bandages were applied to injuries. The declaration that Judah has "no healing medicines" signifies a condition beyond human medical intervention, underscoring the severity of their national and spiritual disease, which no human wisdom, political maneuvering, or military strength could cure.
Key Themes
This verse powerfully contributes to several overarching themes in Jeremiah. Firstly, it amplifies the theme of Divine Judgment and Consequences, illustrating the severe and isolating repercussions of Judah's covenant unfaithfulness and rebellion against Yahweh. Their wounds are not accidental but are the direct, painful outcome of their sin, leaving them to bear the full weight of their actions, as prophesied throughout the book (e.g., Jeremiah 2:19). Secondly, it emphasizes Judah's Desperate and Incurable State from a human perspective; the phrases "none to plead thy cause" and "thou hast no healing medicines" convey a profound sense of helplessness and abandonment. The nation's condition is presented as utterly beyond human repair, underscoring that no political alliances, military might, or human wisdom could alleviate their suffering. This desperate state, however, paradoxically sets the stage for the third theme: God's Exclusive Capacity for Healing and Restoration. By highlighting human inability, the verse implicitly points to the ultimate necessity of divine intervention, foreshadowing the miraculous restoration God promises to bring about for His people, as seen in the broader "Book of Comfort" (e.g., Jeremiah 33:6).
Exposition and Analysis
Key Word Analysis
This word refers to a judgment, a suit, justice, a sentence, or a tribunal. By implication, it can also refer to strife. In the context of Jeremiah 30:13, it evokes a legal or judicial scenario where Judah stands accused and condemned. The phrase "none to plead thy cause" signifies that Judah has no advocate or defender to argue on their behalf, no one to present a compelling case for their acquittal or mercy in the divine court. Their case is lost, and their judgment is sealed from a human perspective.
This term denotes a bandage or a remedy, and by extension, a sore or wound that requires a compress. The KJV's "bound up" captures the sense of needing a dressing or treatment for an injury. The verse implies that Judah's wounds are so severe or numerous that they cannot be effectively "bound up" or treated by any available means. It highlights the depth and pervasiveness of their affliction, suggesting a condition that is not merely painful but also resistant to conventional healing.
This feminine passive participle refers to a medicament or healing agent. The declaration "thou hast no healing medicines" underscores the utter lack of any effective remedy for Judah's national and spiritual maladies. This isn't just about physical ailments but speaks to the societal, political, and spiritual wounds that have festered due to their sin. The absence of "medicines" means there is no human solution, no political treaty, no military strategy, and no religious ritual that can genuinely cure the deep-seated sickness plaguing the nation.
Verse Breakdown
"There is none to plead thy cause"
This clause immediately establishes a scene of legal or judicial abandonment. Judah stands condemned, not merely by external enemies, but by divine judgment. The phrase signifies a complete lack of an advocate or intercessor who could argue on their behalf, present a defense, or appeal for leniency. It implies that their guilt is so overwhelming, or their alienation so profound, that no one is willing or able to stand up for them in the face of God's righteous verdict. This highlights their utter isolation and the finality of their condemnation from a human standpoint.
"that thou mayest be bound up"
This phrase connects directly to the idea of healing and restoration, specifically the act of applying a bandage or dressing to a wound. The preceding clause, "none to plead thy cause," sets up the consequence: because there is no advocate, there is no one to facilitate the healing process. The nation's wounds—spiritual, social, and political—are left untended and festering. This signifies an inability to recover or be mended, emphasizing the severity and untreatable nature of their national affliction without divine intervention.
"thou hast no healing medicines"
This final clause reinforces the theme of incurability and hopelessness from a human perspective. It explicitly states the absence of any effective remedy or cure for Judah's profound sickness. This is not merely a physical ailment but a comprehensive spiritual and national disease brought on by their sin. No human wisdom, political alliance, military strength, or even religious ritual performed apart from genuine repentance can provide the necessary "medicines" to heal their condition. The verse thus paints a picture of a nation utterly helpless and beyond self-remedy.
Literary Devices
Jeremiah 30:13 employs powerful Metaphor and Imagery to convey Judah's desperate state. The nation is personified as a severely wounded individual ("thy cause," "bound up," "healing medicines"), suffering from an ailment for which no human cure exists. This medical imagery ("bound up," "healing medicines") serves as a Synecdoche, where the physical inability to heal represents the deeper spiritual and national brokenness. The legal imagery of "pleading a cause" acts as a Metaphor for Judah's standing before God's judgment, emphasizing their lack of an advocate. The absolute statements "none to plead" and "no healing medicines" utilize Hyperbole to underscore the extreme nature of their predicament, highlighting the utter human impossibility of resolution and thereby magnifying the necessity and power of God's eventual intervention. The verse's stark language creates a sense of Pathos, evoking sympathy for the nation's suffering while simultaneously emphasizing the gravity of their sin.
Theological and Thematic Connections
Jeremiah 30:13 powerfully articulates the theological truth that sin leads to a state of profound brokenness and helplessness that human efforts alone cannot remedy. It underscores God's righteous judgment against covenant unfaithfulness, demonstrating that the consequences of rebellion are severe and isolating, leaving the transgressor without any natural advocate or cure. This desperate human condition, however, serves as a crucial backdrop for the revelation of God's unparalleled grace and sovereign power to heal and restore. It highlights that true healing—whether for individuals or nations—ultimately flows from divine initiative, not human capacity, setting the stage for God to be revealed as the ultimate Healer and Advocate.
Reflection and Application
Jeremiah 30:13 serves as a sobering mirror, reflecting the profound consequences of spiritual rebellion and the limits of human self-sufficiency. In our own lives, and in the life of communities and nations, there are times when we face "wounds" so deep—whether from sin, injustice, or broken relationships—that no amount of human wisdom, effort, or resources seems capable of mending them. This verse reminds us that true healing and advocacy for our deepest spiritual and moral maladies are beyond our grasp. It calls us to a posture of humility and dependence, recognizing that when all earthly avenues are exhausted, our only true hope lies in turning to the One who can genuinely plead our cause and provide the only effective "healing medicines." It challenges us to confront our own spiritual conditions, acknowledge our helplessness apart from God, and trust in His unique ability to bring restoration where human solutions fail.
Questions for Reflection
FAQ
Does this verse mean God abandoned Judah completely?
Not ultimately. While Jeremiah 30:13 describes Judah's desperate state and the absence of human help, it is crucial to understand this verse within the broader context of Jeremiah's "Book of Comfort" (chapters 30-33). This section, despite detailing severe judgment, is ultimately a message of hope and restoration. The verse highlights Judah's human inability to find a remedy or advocate, thereby setting the stage for God to reveal Himself as the only one who can heal and restore. Immediately following this period of despair, God promises, "For I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord" (Jeremiah 30:17). So, while the verse emphasizes a temporary state of abandonment by human means, it ultimately underscores God's unique capacity and unwavering commitment to His covenant people.
Christ-Centered Fulfillment
Jeremiah 30:13, with its stark portrayal of a nation without an advocate or healing medicines, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. Humanity, like Judah, is deeply wounded by sin, alienated from God, and utterly incapable of pleading its own cause or finding a remedy for its spiritual sickness. The New Testament reveals Jesus as the ultimate and perfect Advocate (Greek: parakletos), who intercedes for us before the Father. As 1 John 2:1 declares, "If anyone does sin, we have an advocate with the Father, Jesus Christ the righteous." He is the one who steps into the divine courtroom, not merely to plead our cause, but to be our cause, bearing the full weight of our condemnation on the cross. Furthermore, Jesus is the divine Physician and the ultimate "healing medicine" for humanity's incurable spiritual wounds. His atoning sacrifice on Calvary provides the only true remedy for sin, offering forgiveness, reconciliation, and eternal life. Just as Judah had no earthly balm, humanity has no self-generated cure for its sin-sick soul; but through Jesus' stripes, we are healed (Isaiah 53:5, quoted in 1 Peter 2:24). He is the Lamb of God who takes away the sin of the world (John 1:29), offering the only true "healing medicine" that binds up the brokenhearted and sets the captives free (Luke 4:18). Thus, what seemed impossible for Judah in Jeremiah's day—an advocate and healing—is gloriously realized for all who believe in Christ.