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 30:1–9. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. Jeremiah is directed to write what God had spoken to him, which perhaps refers to all the foregoing prophecies. He must write them and publish them, in hopes that those who had not profited by what he said upon once hearing it might take more notice of it when in reading it they had leisure for a more considerate review. Or, rather, it refers to the promises of their enlargement, which had been often mixed with his other discourses. He must collect them and put them together, and God will now add unto them many like words. He must write them for the generations to come, who should see them accomplished, and thereby have their faith in the prophecy confirmed. He must write them not in a letter, as that in the chapter before to the captives, but in a book, to be carefully preserved in the archives, or among the public rolls or registers of the state. Daniel understood by these books when the captivity was about coming to an end, Dan 9:2. He must write them in a book, not in loose papers: "For the days come, and are yet at a great distance, when I will bring again the captivity of Israel and Judah, great numbers of the ten tribes, with those of the two," Jer 30:3. And this prophecy must be written, that it may be read then also, that so it may appear how exactly the accomplishment answers the prediction, which is one end of the writing of prophecies. It is intimated that they shall be beloved for their fathers' sake (Rom 11:28); for therefore God will bring them again to Canaan, because it was the land that he gave to their fathers, which therefore they shall possess.
II.He is directed what to write.
The very words are such as the Holy Ghost teaches, Jer 30:4. These are the words which God ordered to be written; and those promises which are written by his order are as truly his word as the ten commandments which were written with his finger.
1.He must write a description of the fright and consternation which the people were now in, and were likely to be still in upon every attack that the Chaldeans made upon them, which will much magnify both the wonder and the welcomeness of their deliverance (Jer 30:5): We have heard a voice of trembling - the shrieks of terror echoing to the alarms of danger. The false prophets told them that they should have peace, but there is fear and not peace, so the margin reads it. No marvel that when without are fightings within are fears. The men, even the men of war, shall be quite overwhelmed with the calamities of their nation, shall sink under them, and yield to them, and shall look like women in labour, whose pains come upon them in great extremity and they know that they cannot escape them, Jer 30:6. You never heard of a man travailing with child, and yet here you find not here and there a timorous man, but every man with his hands on his loins, in the utmost anguish and agony, as women in travail, when they see their cities burnt and their countries laid waste. But this pain is compared to that of a woman in travail, not to that of a death-bed, because it shall end in joy at last, and the pain, like that of a travailing woman, shall be forgotten. All faces shall be turned into paleness. The word signifies not only such paleness as arises from a sudden fright, but that which is the effect of a bad habit of body, the jaundice, or the green sickness. The prophet laments the calamity upon the foresight of it (Jer 30:7): Alas! for that day is great, a day of judgment, which is called the great day, the great and terrible day of the Lord (Joe 2:31, Jde 1:6), great, so that there has been none like it. The last destruction of Jerusalem is thus spoken of by our Saviour as unparalleled, Mat 24:21. It is even the time of Jacob's trouble, a sad time, when God's professing people shall be in distress above other people. The whole time of the captivity was a time of Jacob's trouble; and such times ought to be greatly lamented by all that are concerned for the welfare of Jacob and the honour of the God of Jacob.
2.He must write the assurances which God had given that a happy end should at length be put to these calamities.
(1.)Jacob's troubles shall cease: He shall be saved out of them. Though the afflictions of the church may last long, they shall not last always. Salvation belongs to the Lord, and shall be wrought for his church.
(2.)Jacob's troublers shall be disabled from doing him any further mischief, and shall be reckoned with for the mischief they have done him, Jer 30:8. The Lord of hosts, who has all power in his hand, undertakes to do it: "I will break his yoke from off thy neck, which has long lain so heavy, and has so sorely galled thee. I will burst thy bonds and restore thee to liberty and ease, and thou shalt no more be at the beck and command of strangers, shalt no more serve them, nor shall they any more serve themselves of thee; they shall no more enrich themselves either by thy possessions or by thy labours." And,
(3.)That which crowns and completes the mercy is that they shall be restored to the free exercise of their religion again, Jer 30:9. They shall be delivered from serving their enemies, not that they may live at large and do what they please, but that they may serve the Lord their God and David their king, that they may come again into order, under the established government both in church and state. Therefore they were brought into trouble and made to serve their enemies because they had not served the Lord their God as they ought to have done, with joyfulness and gladness of heart, Deu 28:47. But, when the time shall come that they should be saved out of their trouble, God will prepare and qualify them for it by giving them a heart to serve him, and will make it doubly comfortable by giving them opportunity to serve him. Therefore we are delivered out of the hands of our enemies, that we may serve God, Luk 1:74, Luk 1:75. And then deliverances out of temporal calamities are mercies indeed to us when by them we find ourselves engaged to and enlarged in the service of God. They shall serve their own God, and neither be inclined, as they had been of old in the day of their apostasy, nor compelled, as they had been of late in the day of their captivity, to serve other gods. They shall serve David their king, such governors as God should from time to time set over them, of the line of David (as Zerubbabel), or at least sitting on the thrones of judgment, the thrones of the house of David, as Nehemiah. But certainly this has a further meaning. The Chaldee paraphrase reads it, They shall obey (or hearken to) the Messiah (or Christ), the Son of David, their king. To him the Jewish interpreters apply it. That dispensation which commenced at their return out of captivity brought them to the Messiah. He is called David their King because he was the Son of David (Mat 22:42) and he answered to the name, Mat 20:31, Mat 20:32. David was an illustrious type of him both in his humiliation and in his exaltation. The covenant of royalty made with David had principal reference to him, and in him the promises of that covenant had their full accomplishment. God gave him the throne of his father David; he raised him up unto them, set him upon the holy hill of Zion. God is often in the New Testament said to have raised up Jesus, raised him up as a King, Act 3:26; Act 13:23, Act 13:33. Observe,
[1.]Those that serve the Lord as their God must also serve David their King, must give up themselves to Jesus Christ, to be ruled by him. For all men must honour the Son as they honour the Father, and come into the service and worship of God by him as Mediator.
[2.]Those that are delivered out of spiritual bondage must make it appear that they are so by giving up themselves to the service of Christ. Those to whom he gives rest must take his yoke upon them.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 4 and following) And these are the words that the Lord spoke to Israel and Judah, for this is what the Lord says: We have heard the voice of terror (or fear), and there is no peace. Inquire and see if a male gives birth. Why then do I see every man with his hand on his loins like a woman in labor, and all faces have turned pale? First, sadness is announced, so that after the magnitude of evils, joy may follow. Indeed, good health is more pleasant when illness has been driven away; and the magnitude of pain is turned into the magnitude of joys. But what he says is this, that such will be the fear and such the terror, that with peace driven away, everything will be filled with wars and blood, and even men (whose proper role is to fight against enemies) will be overcome by feminine fear: and their hands will not be directed to weapons, but to holding onto their kidneys, as if a woman in labor were holding onto her loins. And so the appearance of all will be turned into rust, the terror of the heart, the paleness of the countenance testifying. Some interpret this place according to tropology, so that they think that testimony: From fear of you, O Lord, we have conceived, and brought forth, and brought forth: we have made the spirit of your salvation upon the earth (Isaiah 26:17-18), and that Apostolic one in which it says: My little children, of whom I am in labor again, until Christ be formed in you (Galatians 4:19), is compared to this example: which is manifestly not to be pertained to terror, but to joy, since the present Scripture denotes the devastation of Israel, and the time of ruin.
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Summary
Jeremiah 30:6 presents a profoundly unsettling and vivid rhetorical question, challenging the very order of nature to underscore the unprecedented and agonizing distress about to befall the men of Judah. The prophet depicts them in a state of extreme, unnatural pain, mirroring the intense throes of a woman in childbirth, their faces drained of all color, reflecting overwhelming fear and despair. This shocking imagery serves to convey the depth of the impending national crisis and the utter helplessness of the people in the face of divine judgment.
Context
Literary Context
This verse is situated within the "Book of Consolation" (Jeremiah chapters 30-33), a section of Jeremiah's prophecy that, despite its ultimate message of hope and restoration for Israel and Judah, first vividly portrays the severe distress they must endure. Jeremiah 30:6 immediately precedes the declaration of “the day of Jacob's trouble”, a period of intense suffering and fear that will come upon the people as a consequence of their disobedience. This initial depiction of agony sets the stage for the subsequent promises of God's faithfulness and the establishment of a new covenant that will bring lasting peace and restoration. The verse functions as a stark contrast to the future hope, emphasizing the necessity of a painful purification before true healing can occur.
Historical & Cultural Context
Jeremiah prophesied during a tumultuous period in Judah's history, leading up to and including the Babylonian exile (late 7th to early 6th century BCE). The people of Judah faced imminent invasion, destruction of Jerusalem, and forced displacement. In ancient Near Eastern cultures, childbirth was universally recognized as an experience of excruciating, unavoidable pain and vulnerability. To compare the distress of men, typically seen as strong and resilient, to the agony of a woman in labor was a highly impactful and culturally resonant metaphor, signifying a level of suffering that was not only extreme but also deeply humiliating and unnatural for men. The image would have immediately conveyed a sense of complete loss of control, dignity, and strength in the face of an overwhelming, inescapable calamity.
Key Themes
Jeremiah 30:6 powerfully contributes to several key themes within the book of Jeremiah and broader biblical theology. Firstly, it highlights Unprecedented Agony and Helplessness, portraying a level of distress so profound that it defies natural order, emphasizing the people's utter inability to escape or mitigate the coming judgment. Secondly, it underscores Overwhelming Fear and Panic, as indicated by the "paleness" of faces, reflecting the terror that grips the nation in the face of impending or present calamity. This fear is not merely psychological but a visceral, physical manifestation of their despair. Thirdly, while horrific, this period of intense suffering is presented as a necessary part of Divine Judgment and Purification. It is a painful but purposeful process, a "birth pang" that precedes the deliverance and eventual restoration of God's people, leading towards their ultimate reconciliation and the establishment of a new covenant relationship. This suffering, though severe, is not without purpose, serving as a prelude to a glorious future.
Exposition and Analysis
Key Word Analysis
This primitive root means "to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage." In this context, it refers to the intense, agonizing process of giving birth, emphasizing the involuntary and overwhelming nature of the pain. The rhetorical question about a man travailing highlights the unnatural and shocking degree of distress experienced by the men of Judah, equating their fear and suffering to the most extreme physical pain known.
This word refers to "the loins (as the seat of vigor)." In ancient Hebrew thought, the loins were considered the seat of strength, vitality, and procreative power. For men to hold their hands on their loins in such a manner signifies not only intense physical pain but also a profound sense of weakness, vulnerability, and a collapse of their usual strength and composure, mirroring the posture of a woman in labor. It symbolizes the draining of their very essence and ability to stand firm.
This term describes "paleness, whether of persons (from fright), or of plants (from drought); greenish, yellow." It denotes a sickly, yellowish-green hue, indicative of extreme fear, shock, sickness, or even the proximity of death. This detail vividly portrays the physical manifestation of the terror gripping the people, suggesting that their faces are not merely pale but have taken on the ghastly color of someone utterly overcome by dread and despair, underscoring the severity of their condition and the complete loss of composure.
Verse Breakdown
"Ask ye now, and see whether a man doth travail with child?"
This opening rhetorical question immediately grabs the audience's attention by presenting an impossible and absurd scenario. The prophet challenges his listeners to consider something utterly unnatural—a man experiencing the pains of childbirth. The impossibility of the premise serves to amplify the shocking reality that follows, setting a tone of disbelief and horror at the impending or present suffering.
"wherefore do I see every man with his hands on his loins, as a woman in travail,"
Jeremiah moves from the rhetorical question to a direct observation of the horrifying reality. He describes men, typically symbols of strength and resilience, doubled over in agony, clutching their loins—a posture universally recognized as indicative of severe abdominal or lower back pain, precisely mirroring the posture of a woman in labor. This simile drives home the unprecedented and debilitating nature of their distress, stripping them of their masculine composure and reducing them to a state of extreme vulnerability.
"and all faces are turned into paleness?"
The final clause completes the vivid picture of terror. The "paleness" of their faces signifies not just a lack of color, but a ghastly, sickly hue brought on by intense fear, shock, and anxiety. This detail emphasizes the psychological and emotional impact of the crisis, indicating a complete draining of vitality and hope, a visual testament to the overwhelming dread that has seized the entire population.
Literary Devices
Jeremiah 30:6 is rich in powerful literary devices that amplify its message of profound distress. The most prominent is the Rhetorical Question, "Ask ye now, and see whether a man doth travail with child?" This question is not meant to be answered but to provoke thought and highlight the utter unnaturalness and impossibility of the scenario, thereby emphasizing the shocking reality that follows. A vivid Simile is employed as the prophet observes men "as a woman in travail," directly comparing their posture and agony to the universally understood pain of childbirth. This comparison is a form of Hyperbole, exaggerating the pain to an extreme, unnatural degree to convey the unparalleled severity of the national crisis. The verse also relies heavily on Imagery, painting a graphic picture of men doubled over, clutching their loins, and with faces drained of color. This sensory detail creates a visceral experience for the reader, effectively communicating the depth of fear, suffering, and helplessness gripping the people.
Theological and Thematic Connections
Jeremiah 30:6 serves as a stark reminder of the severity of divine judgment when a people persistently disobeys God. The imagery of men in "birth pangs" signifies a period of intense, unavoidable suffering that is both punitive and purgative. Theologically, this "day of Jacob's trouble" is not merely God's wrath but also a necessary crucible through which His people must pass to be refined and prepared for future restoration. It underscores the biblical principle that suffering can be a tool in God's sovereign hand, leading to repentance, purification, and ultimately, a deeper and more faithful relationship with Him. This intense distress, while terrifying, is a prelude to the "new covenant" and the eventual flourishing of Israel, demonstrating God's unwavering commitment to His promises even through painful discipline.
Reflection and Application
Jeremiah 30:6, while depicting a specific historical judgment, offers profound insights into the nature of suffering and its place in God's redemptive plan. The imagery of "birth pangs" is a powerful metaphor for periods of intense, unavoidable distress—whether personal, communal, or global—that often precede significant breakthroughs or new beginnings. For believers, this verse encourages us to recognize that even in the midst of overwhelming fear, pain, and uncertainty, God's ultimate purpose is often one of purification and eventual deliverance. It calls us to cultivate spiritual resilience, trusting that even the most agonizing "birth pangs" can lead to new life and greater spiritual maturity. It also fosters empathy, prompting us to stand in solidarity with those experiencing profound trials, understanding that their pain can be as incapacitating as the most intense physical agony. Ultimately, it reminds us that while the process may be agonizing, the outcome, in God's hands, is often redemptive and transformative.
Questions for Reflection
FAQ
Why does Jeremiah use such a strange image of men in childbirth?
Jeremiah employs this highly unusual and shocking imagery to convey the extreme, unnatural, and inescapable nature of the distress that will befall the men of Judah. In ancient Near Eastern culture, childbirth was synonymous with the most intense, unavoidable pain and vulnerability. By comparing men, typically seen as strong and resilient, to women in labor, Jeremiah emphasizes that the coming judgment will strip them of their strength, dignity, and composure, reducing them to a state of utter helplessness and profound agony. It's a powerful rhetorical device to underscore the unprecedented severity of the crisis.
Is this suffering purely punitive, or is there a redemptive purpose?
While the suffering described in Jeremiah 30:6 is a direct consequence of Judah's sin and God's judgment, it is not purely punitive. Within the broader context of the "Book of Consolation" (Jeremiah chapters 30-33), this intense distress is presented as a necessary prelude to restoration. It is a period of purification and refinement, often referred to as "the day of Jacob's trouble" (Jeremiah 30:7), which ultimately leads to God's promised deliverance and the establishment of a new covenant). Thus, the suffering has a redemptive purpose, preparing the people for a renewed relationship with God.
How does this verse relate to "the day of Jacob's trouble"?
Jeremiah 30:6 directly sets the stage for and illustrates the nature of "the day of Jacob's trouble" mentioned in Jeremiah 30:7). The vivid depiction of men in labor-like pain, clutching their loins, and with faces turned pale, is the prophet's way of describing the profound fear, agony, and helplessness that will characterize this unparalleled period of national distress. It emphasizes that this "trouble" will be so severe and pervasive that it will affect every man, causing a complete breakdown of their normal composure and strength, akin to the most intense physical suffering imaginable.
Christ-Centered Fulfillment
The profound suffering depicted in Jeremiah 30:6, though specific to Israel's historical judgment, finds its ultimate and redemptive echo in the person and work of Jesus Christ. While the men of Judah experienced "birth pangs" of judgment due to their sin, Christ, the sinless Lamb of God, voluntarily entered into the ultimate "travail" on behalf of humanity. His agony in Gethsemane, where He sweat drops of blood, and His crucifixion, where He bore the full weight of sin and divine wrath, represent a suffering far surpassing any human experience, a suffering that was truly unnatural for the Son of God (Isaiah 53:3-5). Just as the "day of Jacob's trouble" was a prelude to Israel's restoration, Christ's suffering and death were the necessary "birth pangs" that brought forth a new creation and the new covenant in His blood, offering true peace and deliverance from the ultimate "trouble" of sin and death (Hebrews 9:15). Through His empathetic identification with human pain (Hebrews 4:15), Christ transforms the meaning of suffering, demonstrating that even the deepest agony can lead to glorious resurrection and the promise of a future where all tears are wiped away and there is no more pain).