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 30:15 presents a profound divine interrogation of Judah's lamentation amidst their severe suffering, asserting that their seemingly "incurable" pain is not an arbitrary misfortune but a direct and just consequence of their pervasive and escalating iniquity. The verse starkly underscores God's active, sovereign role in bringing about these disciplinary measures, revealing a fundamental connection between national sin and divine judgment, even within the broader prophetic context of promised future restoration. It challenges Judah's self-pity, compelling them to acknowledge their culpability before any hope of healing can be truly grasped.
Context
Literary Context
This verse is strategically placed within Jeremiah chapters 30-33, often referred to as the "Book of Consolation," which primarily delivers glorious prophecies of Israel and Judah's future restoration from exile. However, Jeremiah 30:15 serves as a crucial theological pivot, explaining the necessity and justice of the preceding judgment. It immediately follows a vivid description of the "time of Jacob's trouble" in Jeremiah 30:7, emphasizing the profound severity of the impending or ongoing Babylonian exile. This verse functions as a divine explanation for the nation's distress, clarifying that their suffering is not random misfortune but a righteous consequence of their actions. This painful clarification sets the stage for the subsequent promises of healing and return that begin to emerge just two verses later in Jeremiah 30:17, allowing the future hope to be understood against the backdrop of merited judgment. The rhetorical question and subsequent declaration aim to strip away any self-pity or misunderstanding, compelling Judah to acknowledge their culpability before the hope of restoration can be fully appreciated.
Historical & Cultural Context
Jeremiah prophesied during the tumultuous final decades of the Kingdom of Judah, a period characterized by profound political instability, widespread spiritual apostasy, and the escalating threat of the Neo-Babylonian Empire. The people of Judah had consistently violated their covenant with Yahweh, engaging in pervasive idolatry, systemic social injustice, and deep moral corruption, despite numerous impassioned warnings from prophets like Jeremiah. By 597 BCE, Jerusalem had already endured its first major deportation, and by 586 BCE, the city and its sacred temple would be utterly destroyed, with the remaining population forcibly exiled to Babylon. The "affliction" and "sorrow" mentioned in this verse directly refer to the devastating consequences of the Babylonian invasions, the loss of national sovereignty, the destruction of their homeland, and the impending or ongoing experience of exile. In ancient Near Eastern cultures, national calamities were almost universally understood as divine retribution for corporate sin, a concept deeply embedded in Israel's covenant theology as comprehensively outlined in passages like Deuteronomy 28.
Key Themes
Jeremiah 30:15 powerfully articulates several foundational theological themes. Firstly, it highlights Divine Justice and Retribution, unequivocally declaring that God is the active agent who "done these things unto thee" in direct response to their sin. This underscores the unwavering biblical principle that disobedience to God's covenant commands inevitably leads to severe consequences, a pattern vividly illustrated throughout Israel's history in books such as Judges. Secondly, the verse emphasizes the Severity and Pervasiveness of Sin, using phrases like "multitude of thine iniquity" and "thy sins were increased." This indicates that Judah's rebellion was not merely a series of isolated acts but a deep-seated, escalating pattern of unfaithfulness that demanded a drastic divine response, demonstrating the cumulative nature of corporate rebellion against God's holiness. Finally, it touches upon Human Helplessness in Self-Inflicted Wounds, describing their sorrow as "incurable" from a human perspective. This highlights the profound depth of their national spiritual and physical ailment, a wound so grievous that only God's sovereign intervention, as promised later in the Book of Consolation, could ultimately bring true healing and restoration, echoing the desperate plea for divine mercy found in Psalm 6:2.
Exposition and Analysis
Key Word Analysis
This primitive root (H2199) signifies a desperate, anguished shriek, often emanating from a place of danger or deep distress. It implies a loud, urgent cry for help or relief. In this context, God's rhetorical question, "Why criest thou...?" is not an inquiry into the reason for their cry (which is obvious), but a profound challenge to the validity or sincerity of their lament, given their undeniable culpability. It suggests a cry of complaint and self-pity rather than one of genuine repentance or humble appeal.
This word (H605) describes something frail, feeble, or beyond human remedy; it can also denote a state of being desperately sick or woeful. Applied to their "sorrow," it powerfully emphasizes the profound and seemingly irreversible nature of Judah's national wound and suffering. It suggests a condition so grievous that no human effort, political strategy, or medicinal cure could alleviate it, underscoring the severity of God's judgment and the depth of their self-inflicted pain.
This term (H2403) refers to an offense, often denoting habitual sinfulness, and encompasses not only the act itself but also its penalty, the occasion for sin, or even a sacrifice for expiation. The plural "sins" and the context of them being "increased" highlight the cumulative, pervasive, and escalating nature of Judah's rebellion against God's covenant. This growing spiritual corruption ultimately led to their dire situation and the divine judgment described.
Verse Breakdown
"Why criest thou for thine affliction?"
This opening rhetorical question is not born of divine ignorance but serves as a stern and penetrating rebuke. God confronts Judah's lament, implying that their cries of distress are misplaced or hypocritical, as their suffering is a direct and just consequence of their own actions, not an arbitrary act of cruelty from God. It challenges them to look inward with honest self-examination rather than outward with baseless complaint.
"thy sorrow [is] incurable for the multitude of thine iniquity:"
Here, God provides the immediate and devastating answer to His own question, linking their profound "sorrow" (deep pain, grief, anguish) directly to their "iniquity" (moral evil, perversity, fault). The term "incurable" underscores the depth and severity of their national wound, signifying that it is beyond any human capacity to heal or remedy. The "multitude of thine iniquity" clarifies that their suffering is proportional to the vastness, pervasiveness, and cumulative nature of their moral evil and rebellion against God.
"[because] thy sins were increased, I have done these things unto thee."
This concluding clause explicitly states the causal relationship with undeniable clarity: their escalating "sins" (offenses, moral failings, transgressions) are the direct and undeniable reason for their affliction. The declarative statement "I have done these things unto thee" reveals God's sovereign agency and active involvement in bringing about the judgment. It is not an accident or a random misfortune, but a deliberate act of divine justice, a righteous fulfillment of covenant curses due to their persistent and growing rebellion against Him.
Literary Devices
Jeremiah 30:15 employs several potent literary devices to convey its stark and unyielding message. The verse opens with a powerful Rhetorical Question ("Why criest thou for thine affliction?"), which serves not to elicit information but to challenge the audience directly, forcing them to confront their own culpability and the true source of their suffering. This is immediately followed by a stark and definitive declaration, creating a powerful sense of divine authority and unassailable truth. The description of "thy sorrow [is] incurable" utilizes Hyperbole to emphasize the extreme depth and severity of Judah's distress, suggesting a wound so profound that it defies any human remedy or intervention. This also functions as a potent Metaphor, portraying their national calamity and spiritual brokenness as a grievous, unhealable sickness. Furthermore, the explicit statement "I have done these things unto thee" is a clear and forceful example of Divine Agency, asserting God's direct and active role in the unfolding judgment, leaving absolutely no room for misinterpretation of the source of their affliction.
Theological and Thematic Connections
Jeremiah 30:15 stands as a powerful testament to the biblical principle of divine justice and the inherent, unavoidable consequences of sin. It reveals that God is not a passive observer but an active, righteous participant in human history, holding nations and individuals fully accountable for their moral choices and covenant fidelity. While the immediate context is one of severe judgment and deserved punishment, this verse also implicitly sets the stage for the profound grace and sovereign intervention that follow in the "Book of Consolation." The "incurable" wound, from a human perspective, highlights the absolute necessity of divine intervention for true healing and restoration. It underscores that genuine repentance and a radical transformation of heart are not merely desirable but are prerequisites for experiencing God's redemptive power and His promised healing. This truth is echoed throughout the prophetic literature, where calls to repentance often precede and enable the reception of promises of restoration. This verse serves as a sobering reminder that genuine lament must be accompanied by honest self-awareness and a humble acknowledgment of one's own contribution to suffering, whether individual or corporate, before true healing can begin.
Reflection and Application
Jeremiah 30:15 serves as a sobering and profound reminder that our actions, both individually and corporately, have real and often severe consequences. It teaches us that God, in His perfect justice and holiness, will allow us to experience the natural, and sometimes supernatural, repercussions of our disobedience and rebellion. This verse challenges us to move beyond superficial lament or self-pity when facing hardship and instead engage in honest, searching self-examination. Is our current "affliction" or "sorrow" a direct result of choices we have made, patterns of sin we have allowed to fester, or a collective turning away from God's righteous ways? This passage calls us to humbly acknowledge God's righteous hand, even in judgment, and to recognize that true and lasting healing for our "incurable" wounds—whether personal, relational, spiritual, or societal—can only ultimately come from Him. It compels us to seek genuine repentance, to confess our sins, and to turn back to the Lord with contrite hearts, trusting in His ultimate desire to restore and heal, just as He promised to Judah even after their severe punishment. Our ultimate hope is not in overcoming consequences by our own strength or ingenuity, but in God's boundless mercy and sovereign power to transform even the most desperate situations into opportunities for profound redemption.
Questions for Reflection
FAQ
Does Jeremiah 30:15 mean that all suffering is a direct result of personal sin?
Not necessarily all suffering, but this verse specifically and unequivocally highlights that Judah's national affliction was a direct and just consequence of their corporate and escalating iniquity. While the Bible consistently teaches that sin has consequences, often described as sowing and reaping (Galatians 6:7), it also presents other reasons for suffering. These can include divine testing of faith (Job 1:8-12), spiritual growth and character development (Romans 5:3-5), or simply the unavoidable reality of living in a fallen and broken world (Romans 8:22). However, for the nation of Judah in this specific context, Jeremiah 30:15 leaves no doubt: their particular "sorrow" and "affliction" were a direct and deserved result of their "multitude of iniquity" and "increased sins."
How can suffering be "incurable" if God promises restoration later in Jeremiah?
The term "incurable" (Hebrew: ʼânash') in this context refers primarily to the human perspective and human capability. From Judah's vantage point, their national wound, the devastation of their land, and the consequences of their deep-seated sin were so severe that no human effort, political maneuvering, military strength, or medical remedy could possibly heal them. It emphasizes the profound depth of their spiritual sickness and the devastating impact of divine judgment. However, God's subsequent promises of restoration, such as in Jeremiah 30:17, demonstrate a crucial theological truth: what is utterly "incurable" for humanity is entirely and miraculously curable for God. His healing is sovereign, redemptive, and transcends all human limitations, highlighting His immense power, unfathomable grace, and unwavering covenant faithfulness.
Christ-Centered Fulfillment
Jeremiah 30:15, with its stark declaration of sin's devastating consequences and an "incurable" wound, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The "multitude of iniquity" and "increased sins" that brought such devastating judgment upon ancient Judah foreshadow the universal human condition of sin, which profoundly separates all humanity from a holy God and inevitably leads to spiritual death (Romans 3:23). The "incurable" sorrow and affliction described here perfectly illustrate the depth of humanity's spiritual sickness, a condition so profound that no human effort, religious ritual, or good deed could ever remedy it or earn salvation (Ephesians 2:8-9). Yet, what was "incurable" for Judah and for all humanity became perfectly curable through Christ. He is the ultimate physician who came specifically to heal the spiritually sick and call sinners to repentance (Mark 2:17). By bearing the "multitude of iniquity" upon Himself on the cross, taking the very judgment and curse that we deserved (Isaiah 53:5-6), Jesus offered the complete, final, and eternal cure for sin. His atoning sacrifice transforms our "incurable" sorrow into eternal joy and offers true healing, restoration, and new life, not just for a single nation, but for every individual who puts their faith in Him. This ushers in the new covenant promised in Jeremiah 31:31-34, which is fully and perfectly realized in Christ's atoning work and His role as the mediator of a better covenant (Hebrews 8:6-13).