Jeremiah 30:16

16. Therefore] Because thou hast undergone thy portion of suffering and it is plain that none other than Myself can deliver thee. For the general sense cp. Isa_14:2; Isa_51:22 f. Co. points out that the logical force of the word is not evident. Why should the sins of Judah be the reason for their enemies being overthrown? Accordingly, he transposes Jer_30:16-17, and begins Jer_30:17 with “I” (’ânôki) instead of “For” (ki). This change, combined with others which he here makes, seems too drastic to be accepted with confidence.

all they that devour thee] See on Jer_2:3.

shall go into captivity] The LXX, by a slight variation from MT., have shall eat their own flesh, a reading which Co. supports from Isa_49:26. The meaning will then be, shall engage in internecine strife. For this thought cp. Eze_38:21; Hag_2:22; Zec_14:13.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Jer 30:16 Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey.

Ver. 16. Therefore all they that devoured thee shall be devoured.] Or, Nevertheless, or yet all they that devoured thee, &c., q.d., That thou mayest experience that in love I corrected thee and for thy good, though to thy so great grief. I will have my pennyworths on thine enemies, measuring to them as they have done to thee.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jer 30:16-17. Therefore — Or rather, yet surely, as לכןshould be rendered; (see note on Jer 16:14;) all they that devour thee shall be devoured — The Egyptians, Philistines, Midianites, Ammonites, Edomites, Syrians, Assyrians, Chaldeans, and others, who have afflicted and oppressed you, shall be extirpated, while you shall be restored and re- established. See note on Jer 30:11. Though God chastises his own people with severity, according to the nature and quality of their faults, yet he does it so as never utterly to destroy them. The Assyrians, who afflicted Israel and Judah, were so destroyed by the Babylonians, Medes, and Persians, that mention is no more made of their empire. The monarchy of the Chaldeans, who destroyed Jerusalem, and carried the Jews into captivity, was overthrown by the Persians, and never recovered itself. The empires of the Persians and Egyptians were destroyed by Alexander. The Grecian. or Syro-Macedonian kingdom, which, especially under Antiochus Epiphanes, cruelly persecuted them, was destroyed by the Romans. And the Roman empire, powerful as it was, after being made the instrument of bringing greater calamities on the Jewish nation than they had ever suffered from any other power, was broken to pieces by the incursions of the northern nations on the one hand, and by the Saracens and Turks on the other. But the Jewish people, who have repeatedly appeared to be almost destroyed and annihilated in their dispersions, have reappeared, and sprung up again, as it were, from their ashes, and become as numerous and powerful as before.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

30:16 all who devour you will be devoured: See 25:11-12.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Herein is commended God’s great mercy toward his, who doth not destroy them for their sins, but correct and chastise them till he have purged and pardoned them, and so burneth the rods by the which he did punish them, Isa. 33:1.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Therefore--connected with Jer 30:13, because "There is none to plead thy cause . . . therefore" I will plead thy cause, and heal thy wound, by overwhelming thy foes. This fifteenth verse is inserted to amplify what was said at the close of Jer 30:14. When the false ways of peace, suggested by the so-called prophets, had only ended in the people's irremediable ruin, the true prophet comes forward to announce the grace of God as bestowing repentance and healing.

devour thee . . . be devoured . . . spoil . . . be a spoil . . . prey upon . . . give for a prey--retribution in kind (see on Jer 2:3; Exo 23:22; Isa 33:1).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. They that devour thee] The Chaldeans.

Shall be devoured] By the Medes and Persians.

All that prey upon thee will I give for a prey.] The Assyrians were destroyed by the Babylonians; the Babylonians, by the Medes and Persians; the Egyptians and Persians were destroyed by the Greeks, under Alexander. All these nations are now extinct; but the Jews, as a distinct people, still exist.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Here, again, the Prophet promises that God would be gracious to his people, but after a long time, when that perverseness would be subdued, which could not be soon cured. We ought, then, ever to bear in mind the difference between the promise of favors, of which Jeremiah was a witness and a herald, and those vain boastings, by which the false prophets deceived the people, when they encouraged them to expect a return in a short time, and said that the term of deliverance was at hand.

And this difference ought to be noticed on this account, because a most useful doctrine may hence be gathered: the unprincipled men who basely pretend God’s name, have this in common with his true and faithful servants, — that they both hold forth the favor of God: but those who falsely use God’s name bury the doctrine of repentance; for they seek only to soothe people with flatteries: and as they hunt for favor, they wholly omit the doctrine that may offend, and is in no way sweet and pleasant to the flesh. Jeremiah did not, indeed, deal so severely with the people, but that he gave them some hope of pardon, and always mitigated whatever severity there was in the doctrine of repentance: but at the same time he did not, by indulgence, cherish the vices of the people, as was wont to be done by the false prophets. But what did these do? they boasted that God was merciful, slow to wrath, and ready to be reconciled to sinners: hence they concluded that exile would not be long; and at the same time, as we have said, they perfidiously flattered the people. So then, it ought to be borne in mind, that we are not fit to receive the favor of God, nor are capable of it, so to speak, until all the pride of the flesh be really subdued, and also all self-security be corrected and removed.

We now see why the Prophet subjoined the promise of favor, after having spoken of the dreadful judgment of God. But the illative, לכן laken, does not seem suitable; for how can this verse be connected with the threatenings which we have noticed? Therefore they who devour thee shall be devoured But therefore refers to what he had before said. It is not then strange, that he draws the inference, — that God having taken vengeance on the wickedness of the people, would also execute vengeance on their enemies. Then the illative is not unsuitable, because the time of mercy had arrived when the Jews became subdued, so as to humble themselves before God and to repent of their sins.

But there is here a common doctrine which we meet with everywhere in the Prophets, even that God, after having made a beginning with his Church, becomes then a judge of all nations; for if he by no means spares his elect, his own family, how can he leave aliens unpunished? And it is the perpetual consolation of the Church, that though God employs the wicked as scourges to chastise his people, vet their condition is not better, for when they have triumphed for a moment, God will soon bring them to judgment. There is, therefore, no reason why the faithful should envy their enemies when they are chastened by God’s hand, and when their enemies exult in their pleasures; for their prosperity will soon come to an end, and with the same measure will God mete unto them the reward of the wrong done to his people.

Whosoever, then, devours thee shall be devoured, and all thine enemies, yea, all, shall go into captivity; and, lastly, they who plunder thee, etc., which is rendered by some, “they who tread thee shall be for treading.” But as the verb means plundering, to avoid repetition, I prefer the former meaning: “They, then, who spoil thee shall become a spoil, and they who plunder thee shall be for plunder.” The reason follows, —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

Therefore all they that devour thee shall be devoured,.... Thus rendering the words, they are to be connected with Jer 30:10; and all between to be put into a parenthesis: but rather, in connection with the preceding words, they should be rendered "nevertheless", or "notwithstanding" (y); though they had sinned at so great a rate, and were so much afflicted and chastened by the Lord, yet their enemies should not go unpunished, and mercy in the issue would be showed to them. Jarchi calls it an oath, that so it should be; the Romans that devoured them, and ate up their substance, were devoured by the Goths and Vandals; for this may be carried further than to the destruction of the Babylonish empire by the Persians;

and all thine adversaries, everyone of them shall, fro into captivity; or be conquered and subdued, as were the Assyrians, Egyptians, Chaldeans, Grecians, Romans; and not only Rome Pagan has been destroyed, but Rome Papal also will go into captivity; see Rev 13:10;

and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey: they shall be used according to the law of retaliation; the same measure they have measured shall be measured to them again.

(y) "verumtamen, vel nihilominus", Gataker. So Kimchi and Abarbinel.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Therefore - i. e., Because thou hast undergone thy punishment and cried out in consciousness of thy guilt.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Prey. The Romans utterly overturned the Macedonian empire, (Haydock) as the former had done the Persian, and they the Chaldean monarchy, which has risen on the ruins of the Assyrian empire. But the Jews rise as it were from their ashes. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The particle לָכֵן is thought here to be ill translated therefore, for manifestly it is not a causal or illative, and those who interpret it therefore refer it to what went before, Jer 30:10,11. It were better translated nevertheless, or notwithstanding yet: so the learned author of the English Annotations thinks it should be translated Isa 7:14; 30:18, and in many other texts.

This text is a declaration of God’s free mercy: though this people had justly provoked the Lord by their iniquities to punish them, yet he would at length revenge them of their enemies, and those that spoiled them should feel his justice, and be themselves spoiled: so Isa 10:12; 33:1. God ordinarily punisheth those that have been enemies to his people more severely than his people have been punished by them; the reasons are, because though they serve God in chastising his people, yet they do it not designedly, Isa 10:7, and commonly they exceed a measure in their executing God’s vengeance.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. Therefore — Looking back to Jer_30:13. — They that spoil thee shall be a spoil. Retribution in kind is here threatened; and it is such retribution that under God’s economy is always inflicted. In the working of law in every realm there is always a tendency to exact satisfaction in the very matter, and indeed in the very form, of the offence. Only dimly is this seen in providence, so various and complicated are the workings of law here, but as we come into simpler and more easily comprehended realms, we are amazed and awe-stricken at the exactness with which the penalty is adjusted to the offence.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Therefore; i.e. because of the extremity of thy need. Comp. Isa_10:23, Isa_10:24, "The Lord Jehovah Sabaoth shall make a consumption Therefore be not afraid of Assyria;" and Isa_30:17, Isa_30:18, "At the rebuke of five shall ye flee .... And therefore will Jehovah wait, that he may be gracious unto you.

The twofold wonder,of Israel"s salvation.

I THE PUNISHMENT OF ITS ENEMIES.

1. Because of their strength. The enemies of Israel, especially Babylon, were very strong. But they contained within themselves the elements of their own destruction. It is a property of the world, in all its aspects, to appear strong and real and stable. This illusion must be dissipated in order to the free spiritual development of God"s children; therefore Christ has said, "Be not afraid; I have overcome the world." How many and how great have been the foes of the Church, and the individual saint! yet has God reduced them to nothingness.

2. Because of the manner of their punishment. Evidently more than one nation is referred to here, and they are dealt with in sovereign authority. "The nations are but as a drop in a bucket.

(1) Their guilt towards Israel determines the measure of their requital. The Church is the centre and pivot of the world"s destiny. In it and for its sake the world is judged. (cf. Mat_25:40, Mat_25:45)

(2) The degrees of punishment will correspond to the guilt. Even in vast concerns and through long time God observes an exact and equitable rule of award.

II ITS OWN RECOVERY. This was to be not only partial but complete, and was to be a terror to the onlooking nations.

1. Nothing could be more unlikely at the time this was spoken. This was a part of the wonder of God"s saving power, and a vindication of his agency.

2. That which men despised and neglected God raised up. He thereby proved the freedom of his grace, and demonstrated the impossibility of salvation by works. The matchless condescension and infinite love of God were proved in this, that Zion deservedly rejected is nevertheless restored. The power was of God. Nothing is so abject as a spiritual organism without the Spirit of God; nothing is so glorious or sufficient when the Spirit of God is present.

3. The historic accomplishment of this was to be outdone by the spiritual. Evidently the reference is through the immediately impending event to the spiritual future of the Messiah. God"s goodness has ever some higher possibility sheathed in its first expressions. The imperfect efforts of Nehemiah and his colleagues but shadow forth the achievements of the cross. The new Israel will be incomparably more holy, powerful, and blessed than the old. Daily are the miracles of his saving mercy being performed; "the chief of sinners," the fallen, the outcast, are being welcomed into the company of the redeemed and regenerate. M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

So everyone who consumes you will be consumed

Destroying the nation is spoken of as consuming or eating it. This can be stated in active form. AT: "So those who destroy you, their enemies will destroy them" or "So I will destroy everyone who destroys you" (See: Metaphor and Active or Passive)

have plundered ... plunder

To plunder is to steal from peaceful people using violence, and plunder is what people steal.

despoiling ... spoil

To despoil here is to take items from an enemy one has defeated, and the items one takes are the spoil.

healing ... wounds

See how you translated these words in Jeremiah 30:12.

this is Yahweh's declaration

Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in Jeremiah 1:8. AT: "this is what Yahweh has declared" or "this is what I, Yahweh, have declared" (See: First, Second, or Third Person)

they called you: Outcast

An outcast is a person whom other people do not accept or allow to associate with them. AT: "they called you: Rejected" or "they said, 'Nobody wants you'"

No one cares for this Zion

The place name "Zion" is a metonym for the people who live in Zion. AT: "No one cares about the people of Zion" (See: Metonymy)

translationWords

consume

adversary

captive

Zion

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Therefore This is an expression denoting an oath.

those who plunder you an expression of spoil, and so did Jonathan render it: וִיהוֹן עָדַיִךְ לַעֲדִי.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.