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 30:18–24. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here further intimations of the favour God had in reserve for them after the days of their calamity were over. It is promised,
I.That the city and temple should be rebuilt, Jer 30:18.
Jacob's tents, and his dwelling places, felt the effects of the captivity, for they lay in ruins when the inhabitants were carried away captives; but, when they have returned, the habitations shall be repaired, and raised up out of their ruins, and therein God will have mercy upon their dwelling places, that had been monuments of his justice. Then the city of Jerusalem shall be built upon her own heap, her own hill, though now it be no better than a ruinous heap. The situation was unexceptionable, and therefore it shall be rebuilt upon the same spot of ground. He that can make of a city a heap (Isa 25:2) can when he pleases make of a heap a city again. The palace (the temple, God's palace) shall remain after the manner thereof; it shall be built after the old model; and the service of God shall be constantly kept up there and attended as formerly.
II.That the sacred feasts should again be solemnized (Jer 30:19):
Out of the city, and the temple, and all the dwelling-places of Jacob, shall proceed thanksgiving and the voice of those that make merry. They shall go with expressions of joy to the temple service, and with the like shall return from it. Observe, The voice of thanksgiving is the same with the voice of those that make merry; for whatever is the matter of our joy should be the matter of our praise. Is any merry? Let him sing psalms. What makes us cheerful should make us thankful. Serve the Lord with gladness.
III.That the people should be multiplied, and increased, and made considerable:
They shall not be few, they shall not be small, but shall become numerous and illustrious, and make a figure among the nations; for I will multiply them and I will glorify them. It is for the honour of the church to have many added to it that shall be saved. This would make them be of some weight among their neighbours. Let a people be ever so much diminished and despised, God can multiply and glorify them. They shall be restored to their former honour: Their children shall be as aforetime, playing in the streets (Zac 8:5); they shall inherit their parents' estates and honours as formerly; and their congregation shall, both in civil and sacred things, be established before me. There shall be a constant succession of faithful magistrates in the congregation of the elders, to establish that, and of faithful worshippers in the congregation of the saints. As one generation passes away another shall be raised up, and so the congregation shall be established before God.
IV.That they shall be blessed with a good government (Jer 30:21):
Their nobles and judges shall be of themselves, of their own nation, and they shall no longer be ruled by strangers and enemies; their governor shall proceed from the midst of them, shall be one that has been a sharer with them in the afflictions of their captive state; and this has reference to Christ our governor, David our King (Jer 30:9); he is of ourselves, in all things made like unto his brethren. And I will cause him to draw near; this may be understood either,
1.Of the people, Jacob and Israel: "I will cause them to draw near to me in the temple service, as formerly, to come in to covenant with me, as my people (Jer 30:22), to approach to me in communion; for who hath engaged his heart, made a covenant with it, and brought it into bonds, to approach unto me?" How few are there that do so! None can do it but by the special grace of God causing them to draw near. Note, Whenever we approach to God in any holy ordinance we must engage our hearts to do it; the heart must be prepared for the duty, employed in it, and kept closely to it. The heart is the main thing that God looks at and requires; but it is deceitful, and will start aside of a great deal of care and pains be not taken to engage it, to bind this sacrifice with cords. Or,
2.It may be understood of the governor; for it is a single person that is spoken of: Their governor shall be duly called to his office, shall draw near to God to consult him upon all occasions. God will cause him to approach to him, for, otherwise, who would engage to take care of so weak a people, and let this ruin come under their hand? But when God has work to do, though attended with many discouragements, he will raise up instruments to do it. But it looks further, to Christ, to him as Mediator. Note,
(1.)The proper work and office of Christ, as Mediator, is to draw near and approach unto God, not for himself only, but for us, and in our name and stead, as the high priest of our profession. The priests are said to draw nigh to God, Lev 10:3; Lev 21:17. Moses drew near, Exo 20:21.
(2.)God the Father did cause Jesus Christ thus to draw near and approach to him as Mediator. He commanded and appointed him to do it; he sanctified and sealed him, anointed him for this purpose, accepted him, and declared himself well pleased in him.
(3.)Jesus Christ, being caused by the Father to approach unto him as Mediator, did engage his heart to do it, that is, he bound and obliged himself to it, undertook for his heart (so some read it), for his soul, that, in the fullness of time, it should be made an offering for sin. His own voluntary undertaking, in compliance with his Father's will and in compassion to fallen man, engaged him, and then his own honour kept him to it. It also intimates that he was hearty and resolute, free and cheerful, in it, and made nothing of the difficulties that lay in his way, Isa 63:3-5.
(4.)Jesus Christ was, in all this, truly wonderful. We may well ask, with admiration, Who is this that thus engages his heart to such an undertaking?
V.That they shall be taken again into covenant with God, according to the covenant made with their fathers (Jer 30:22):
You shall be my people; and it is God's good work in us that makes us to him a people, a people for his name, Act 15:14. I will be your God. It is his good-will to us that is the summary of that part of the covenant.
VI.That their enemies shall be reckoned with and brought down (Jer 30:20):
I will punish all those that oppress them, so that it shall appear to all a dangerous thing to touch God's anointed, Psa 105:15. The last two verses come under this head: The whirlwind of the Lord shall fall with pain upon the head of the wicked. These two verses we had before (Jer 23:19, Jer 23:20); there they were a denunciation of God's wrath against the wicked hypocrites in Israel; here against the wicked oppressors of Israel. The expressions, exactly agreeing, speak the same with that (Isa 51:22, Isa 51:23), I will take the cup of trembling out of thy hand and put it into the hand of those that afflict thee. The wrath of God against the wicked is here represented to be.
1.Very terrible, like a whirlwind, surprising and irresistible.
2.Very grievous. It shall fall with pain upon their heads; they shall be as much hurt as frightened.
3.It shall pursue them. Whirlwinds are usually short, but this shall be a continuing whirlwind.
4.It shall accomplish that for which it is sent: The anger of the Lord shall not return till he have done it. The purposes of his wrath, as well as the purposes of his love, will all be fulfilled; he will perform the intents of his heart.
5.Those that will not lay this to heart now will then be unable to put off the thoughts of it: In the latter days you shall consider it, when it will be too late to prevent it.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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“I will multiply them, and they will not be diminished. Their congregation will be before my face,” as during the time of Moses, Aaron and Joshua. All this and what would follow in the prophecy below was fulfilled and was accomplished in the coming of our Lord, as we have already noted above. Like many other things in the Lord’s divine plan predicted by the prophet and fulfilled by the redemption and restoration of the people of God, this passage also should not be simply understood in the sense of Israel but of people that the divine Paul calls the Israel of God who consisted of, and were gathered from, Jews and people of other nations. This passage is not simply about biological children of Abraham but about children of promise, and Paul teaches the same. Only in this more mysterious sense was the word of Jeremiah fulfilled, “They would no longer serve foreigners, but they shall serve the Lord their God and king David, whom I will raise up for them.” The Jews did not have peace. After they were conquered by the Chaldeans, they never were free from fear and oppression from other foreign nations. Rather, at various times they were enslaved by Persians, Greeks and Romans. These words of the prophet, “Jacob shall return, have rest and should not be afraid,” were not fulfilled for Jews. All prophets who prophesied after the Babylonian captivity say that during their time Jews were not free from fear and wars with neighboring nations, and they did not have even a moment of rest but were instead in fear of other peoples. And even though they served the Lord their God and did not worship pagan gods, they were oppressed.
(Verse 18 and following) Thus says the Lord: Behold, I will turn the fortunes of the tents of Jacob, and have compassion on their dwellings (or captivity). And the city shall be rebuilt on its mound, and the temple shall be founded according to its order. And praise shall come forth from them, and the voice of those who play. And I will multiply them, and they shall not be few. (And what follows: And I will glorify them, and they shall not be made small, is not found in the Septuagint). And they shall be, says the Lord, His sons as from the beginning, and His congregation shall remain before me, and I will visit all those who trouble him. And his leader shall come forth from him, and the ruler shall be produced from among them. And I will bring him near, and he shall approach me. For who is this who has applied his heart to draw near to me, says the Lord? (And this also is not found in the Septuagint.) And you shall be my people, and I will be your God. Whose image prefigured this in Zerubabel and Ezra, when the people returned and the city began to be built in its exalted state, and the religion of the Temple was observed, and the other things contained in the book of Ezra himself. But it was more fully and completely fulfilled in the Lord Savior and the Apostles, when the city was built on its highest point, of which it is written: A city set on a hill cannot be hidden (Matthew 5:14); and the Temple was established according to its order and ceremonies, so that whatever was done in the former people carnally, would be spiritually fulfilled in the Church. Then praise and thanksgiving came forth. For this means Thoda, as all the Apostles said: Grace to you and peace (1 Corinthians 1:3). And the voice of those who play, not in that game where the people ate and drank and rose up to play (Exodus 32:6), but in that game where David played before the Ark of the Lord (2 Samuel 6). And they were multiplied and not diminished, so that the whole world would believe in the Lord and Savior: and they were glorified, so that what is written would be fulfilled: Glorious things are spoken of you, O city of God (Psalm 87:3). And his sons were, that is, the Apostles, just as they were from the beginning, Abraham, and Isaac, and Jacob, the leaders of the Israelite race. Then the Lord visited all those who troubled the people of God, namely, the opposing powers. And He was their leader from that time: without a doubt, the Lord and Savior according to the flesh came forth from the race of Israel, and the prince arose from their midst. The Father applied Him to Himself, and He approached Him, so that the Son might say: I am in the Father, and the Father in Me (John XIV, 11): for no one can so apply his heart to God, nor be joined to the Father as the Son is. And what he says according to the Septuagint: 'And you shall be my people, and I will be your God', we see fulfilled in part in Israel, and entirely in the multitude of the nations.
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Summary
Jeremiah 30:20, a pivotal declaration within the "Book of Comfort," powerfully articulates God's unwavering commitment to restore His covenant people, Israel, following their period of judgment and exile. It prophesies a profound return to normalcy and stability, where families will flourish as in their blessed past, the community will be divinely secured and perpetually present before God, and righteous retribution will be enacted against all who oppressed them. This verse encapsulates the profound themes of divine restoration, enduring covenant faithfulness, and sovereign justice, promising a future of peace, security, and renewed communion under God's watchful care.
Context
Literary Context
Jeremiah 30-33, often referred to as the "Book of Consolation," marks a dramatic and hopeful shift in tone from the preceding chapters, which are largely dominated by pronouncements of judgment and impending exile for Judah and Israel. While earlier sections meticulously detail the nation's spiritual apostasy and the inevitable consequences, including the seventy-year Babylonian captivity foretold in Jeremiah 25, these chapters pivot to profound promises of future restoration, a triumphant return from exile, and the establishment of a new and enduring covenant. Jeremiah 30:20 specifically follows declarations of Jacob's deliverance from great trouble and the breaking of the oppressor's yoke, providing a concrete and vivid vision of the restored community. It is an integral part of a larger prophetic tapestry where God reaffirms His covenant faithfulness despite His people's unfaithfulness, promising deep healing and a return to their land, thereby reversing the devastations they had experienced.
Historical & Cultural Context
The prophecies recorded in Jeremiah were delivered during a tumultuous and pivotal period in Judah's history, spanning from the late 7th to early 6th centuries BCE, culminating in the Babylonian exile. The people of Judah faced the imminent threat of foreign invasion, the devastating destruction of Jerusalem and the sacred Temple, and forced deportation to Babylon. Culturally, the loss of land, the central place of worship, and their national identity was catastrophic, severely challenging their understanding of God's covenant promises and their very existence as a distinct people. In this context, the promise of children being "as aforetime" speaks powerfully to the restoration of family lines, demographic growth, and the re-establishment of societal order, all of which were fundamental to Israelite identity and continuity. The concept of the "congregation" (Hebrew: ʻêdâh) being "established before me" emphasizes the divinely orchestrated re-formation of their communal and religious life, firmly centered on God's enduring presence, a vital aspect of their post-exilic identity and spiritual renewal. The promise of punishing oppressors resonated deeply with a people who had endured immense suffering and injustice at the hands of powerful empires like Assyria and Babylon.
Key Themes
Jeremiah 30:20 contributes significantly to several overarching themes within the broader book of Jeremiah and the biblical narrative as a whole. Firstly, Divine Restoration is paramount, highlighting God's sovereign power and unwavering intent to reverse the devastating effects of judgment and bring His people back to a state of flourishing, encompassing both physical and spiritual well-being. This restoration is not merely a nostalgic return to the past but a profound renewal, as vividly illustrated by the promise of a new covenant described in Jeremiah 31. Secondly, the theme of Covenant Faithfulness is powerfully evident, as God demonstrates His unwavering commitment to the promises He made to Abraham, Isaac, and Jacob, even when Israel has been profoundly unfaithful. His decision to "establish" their congregation before Him underscores His enduring presence, protective care, and the unbreakable nature of His covenant. Thirdly, Divine Justice is powerfully affirmed. The declaration "I will punish all that oppress them" assures the suffering Israelites that God is sovereign over all nations and will meticulously hold accountable those who have afflicted His chosen people, a theme echoed profoundly in passages like Isaiah 49:26. This promise provides immense comfort and reinforces trust in God's ultimate righteousness and sovereign control over all history.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "to build," this word signifies a son or descendant, emphasizing the continuity and building up of a family line and, by extension, a nation. In this context, "Their children also shall be as aforetime" implies the restoration of family units, demographic growth, and the re-establishment of the generational continuity that was severely disrupted by exile and war. It speaks to the rebuilding of society from its most fundamental unit, ensuring a vibrant future.
This term denotes "the front," "antiquity," or "the past." Here, it specifically means "as in the former time" or "as at the first." It points to a return to a prior state of blessing, prosperity, and order that existed before the period of judgment and exile. It evokes a profound sense of normalcy, peace, and divine favor that characterized Israel's earlier, more blessed eras, signifying a reversal of their current distress.
A primitive root meaning "to be erect," "to set up," or "to fix." In a causative sense, it means "to establish," "to confirm," or "to render sure." When applied to the congregation, it signifies a divine act of making the community firm, stable, and secure. This establishment is not merely a human endeavor but a divinely guaranteed permanence, ensuring their continued existence and strength in God's presence, making them unshakeable.
Verse Breakdown
"Their children also shall be as aforetime"
This clause promises a profound return to demographic stability and flourishing for the Israelite community. The severe disruption, loss, and scattering experienced during the exile would be completely reversed. Families would be reunited, and new generations would grow up in peace and security, reminiscent of the nation's earlier periods of prosperity and blessing before the judgment. It speaks to the restoration of normal life, generational continuity, and the rebuilding of society at its most fundamental level.
"and their congregation shall be established before me"
This signifies God's direct, sovereign involvement in rebuilding and securing His people's communal and religious life. The "congregation" (Hebrew: ʻêdâh, H5712) refers to the assembled community, emphasizing the collective aspect of their identity and their shared worship. The phrase "before me" (Hebrew: pânîym, H6440) indicates God's direct presence, oversight, and approval, ensuring that their re-establishment is not just a human effort but a divinely ordained and secured reality, firm and stable in His sight, guaranteeing their enduring existence.
"and I will punish all that oppress them"
This final clause powerfully underscores God's righteous character and His unwavering commitment to justice. It is an unequivocal declaration that God is not indifferent to the suffering of His chosen people. He will actively intervene to hold accountable and bring decisive judgment upon those nations or individuals who afflicted Israel. This serves as a significant source of comfort and assurance for those enduring hardship, knowing that divine retribution is certain and that God will ultimately right all wrongs.
Literary Devices
Jeremiah 30:20 employs several powerful literary devices to convey its profound message of hope and divine promise. The verse utilizes Parallelism, particularly in the balanced structure of the promises: the restoration of children and congregation, followed by the emphatic assurance of divine punishment for oppressors. This creates a rhythmic and emphatic declaration of God's comprehensive plan for His people. There is also strong Imagery of restoration, vividly contrasting the desolation and scattering of exile with a future of flourishing families ("children... as aforetime") and a secure, divinely protected community ("congregation shall be established"). The phrase "before me" employs Anthropomorphism, attributing a human-like presence and direct interaction to God, emphasizing His personal involvement, watchful care, and intimate relationship with His re-established people. Finally, the entire verse functions as a clear instance of Prophetic Promise, delivering a future-oriented declaration of God's certain actions, providing immense comfort, certainty, and hope to a people in distress.
Theological and Thematic Connections
Jeremiah 30:20 is a profound testament to God's enduring covenant faithfulness and His sovereign power to bring about comprehensive restoration even after severe judgment. It reveals a God who, despite His people's profound sin and rebellion, does not abandon His promises but actively intervenes to heal, rebuild, and defend them. This verse underscores the biblical principle that divine judgment is not God's final word; rather, it often serves as a redemptive means to purification and ultimately leads to glorious restoration for those who humble themselves and return to Him. The promise of punishing oppressors highlights God's justice as an integral and unchangeable part of His character, assuring His people that their suffering is seen, recorded, and will be ultimately avenged. This divine justice is not merely punitive but redemptive, clearing the way for His people to live in lasting peace and security under His benevolent rule.
Reflection and Application
Jeremiah 30:20 offers profound solace and a robust framework for understanding God's restorative work in our lives, both individually and communally. It serves as a powerful reminder that even in seasons of profound brokenness, devastating loss, or relentless oppression, God's ultimate plan is one of comprehensive restoration and perfect justice. This verse encourages us to hold onto unwavering hope when circumstances seem dire, trusting implicitly that God sees our suffering, faithfully remembers His promises, and possesses the sovereign power to bring about a future far better and more glorious than our present struggles. It challenges us to look beyond immediate difficulties to God's sovereign hand, knowing that He is actively working to establish His people and bring His perfect justice to those who inflict harm. For believers today, it serves as a powerful reminder that God is committed to rebuilding what is broken in our lives, our families, and our communities, and that His justice will ultimately prevail, bringing deep comfort and lasting security to all who trust in Him.
Questions for Reflection
FAQ
What does "as aforetime" mean in the context of Jeremiah 30:20?
"As aforetime" (Hebrew: qedem) refers to a return to a previous, more favorable state. In this context, it signifies a restoration to the peace, stability, and flourishing that Israel experienced before the judgment and exile. It implies a return to normalcy, where families thrive, and the nation once again enjoys the blessings of God's covenant, reminiscent of their prosperous past. It is a powerful promise of reversing the devastation and re-establishing a blessed way of life.
How does God "establish" His congregation?
God "establishes" (Hebrew: kûwn) His congregation through His direct, sovereign intervention. This is not merely human effort but a divine act that ensures the community's stability, permanence, and security. It means God will actively rebuild, strengthen, and secure His people, ensuring their continued existence and prosperity in His presence. This establishment is rooted in His covenant faithfulness and His power to bring order out of chaos, as seen throughout biblical history, such as when He established His covenant with Abraham or His kingdom through David.
Does God still "punish" oppressors today?
Yes, the principle of divine justice remains constant, though its manifestation may differ across time. God's character is inherently just, and He will ultimately hold all oppressors accountable for their actions. While immediate, visible retribution may not always occur in the present age, the Bible assures us of a future day of final reckoning (e.g., Romans 12:19). Furthermore, God works through various means, including natural consequences, human justice systems, and His sovereign control over nations, to bring about justice in history. The promise in Jeremiah 30:20 serves as a profound comfort that God sees suffering and will ultimately right all wrongs, ensuring that justice prevails.
Christ-Centered Fulfillment
Jeremiah 30:20, with its profound promises of restoration, divine establishment, and ultimate justice, finds its most comprehensive and glorious fulfillment in the person and work of Jesus Christ. The "children" who are to be "as aforetime" are not merely the physical descendants of Israel but all those who are brought into God's spiritual family through saving faith in Christ, becoming true children of God by grace (e.g., John 1:12). The "congregation" that is "established before me" is ultimately the Church, the new covenant community, which is built upon the foundational truth of the apostles and prophets, with Christ Jesus Himself as the chief cornerstone (e.g., Ephesians 2:19-22). This spiritual Israel, composed of both Jews and Gentiles united in Christ, is eternally established in Him, perfectly embodying God's presence, favor, and security. Furthermore, the promise that God "will punish all that oppress them" is fully realized in Christ's decisive victory over sin, death, and the principalities and powers of darkness (e.g., Colossians 2:15). He is the righteous King and Judge who will ultimately bring perfect justice to all creation, ensuring that all wrongs are righted and His redeemed people live in everlasting peace and security in His glorious presence (e.g., Revelation 20:11-15). Thus, Jeremiah's vision of restoration is not just a return to a past state but a glorious transformation into a new creation, fully and eternally realized in the person and redemptive work of Jesus Christ.