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Restoration Promised for Israel and Judah

The word that came to Jeremiah from the L ord: ²Thus says the L ord, the God of Israel: Write in a book all the words that I have spoken to you. ³For the days are surely coming, says the L ord, when I will restore the fortunes of my people, Israel and Judah, says the L ord, and I will bring them back to the land that I gave to their ancestors and they shall take possession of it.

⁴ These are the words that the L ord spoke concerning Israel and Judah:

Thus says the L ord:

We have heard a cry of panic,

of terror, and no peace.

Ask now, and see,

can a man bear a child?

Why then do I see every man

with his hands on his loins like a woman in labor?

Why has every face turned pale?

Alas! that day is so great

there is none like it;

it is a time of distress for Jacob;

yet he shall be rescued from it.

⁸ On that day, says the L ord of hosts, I will break the yoke from off his neck, and I will burst his bonds, and strangers shall no more make a servant of him. ⁹But they shall serve the L ord their God and David their king, whom I will raise up for them.

But as for you, have no fear, my servant Jacob, says the L ord,

and do not be dismayed, O Israel;

for I am going to save you from far away,

and your offspring from the land of their captivity.

Jacob shall return and have quiet and ease,

and no one shall make him afraid.

For I am with you, says the L ord, to save you;

I will make an end of all the nations

among which I scattered you,

but of you I will not make an end.

I will chastise you in just measure,

and I will by no means leave you unpunished.

For thus says the L ord:

Your hurt is incurable,

your wound is grievous.

There is no one to uphold your cause,

no medicine for your wound,

no healing for you.

All your lovers have forgotten you;

they care nothing for you;

for I have dealt you the blow of an enemy,

the punishment of a merciless foe,

because your guilt is great,

because your sins are so numerous.

Why do you cry out over your hurt?

Your pain is incurable.

Because your guilt is great,

because your sins are so numerous,

I have done these things to you.

Therefore all who devour you shall be devoured,

and all your foes, every one of them, shall go into captivity;

those who plunder you shall be plundered,

and all who prey on you I will make a prey.

For I will restore health to you,

and your wounds I will heal,

says the L ord,

because they have called you an outcast:

“It is Zion; no one cares for her!”

Thus says the L ord:

I am going to restore the fortunes of the tents of Jacob,

and have compassion on his dwellings;

the city shall be rebuilt upon its mound,

and the citadel set on its rightful site.

Out of them shall come thanksgiving,

and the sound of merrymakers.

I will make them many, and they shall not be few;

I will make them honored, and they shall not be disdained.

Their children shall be as of old,

their congregation shall be established before me;

and I will punish all who oppress them.

Their prince shall be one of their own,

their ruler shall come from their midst;

I will bring him near, and he shall approach me,

for who would otherwise dare to approach me?

says the L ord.

And you shall be my people,

and I will be your God.

Look, the storm of the L ord!

Wrath has gone forth,

a whirling tempest;

it will burst upon the head of the wicked.

The fierce anger of the L ord will not turn back

until he has executed and accomplished

the intents of his mind.

In the latter days you will understand this.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

Jeremiah goes on with the same subject, and dwells on it more at large; for as it was difficult to lead the people seriously to repent, so it was difficult to raise up desponding minds after they had been subjected to a multitude of calamities. God then declares here again that he would come to restore his people from captivity.

Behold, he says, I restore, etc., as though he was already prepared with an outstretched hand to liberate his people. Let it be noticed, that the Prophet did not in vain represent God as present; but he, no doubt, had regard to the want of faith in the people, and sought to remove this defect. Since then the Jews thought themselves wholly forsaken, the Prophet testifies that God would be present with them, and he introduces him as speaking, Behold, I restore, etc., as though he was already the liberator of the people. He names the restoration of tents and habitations, because they had been long sojourners in Chaldea and other countries, where they had been scattered. As then they had their own dwellings, the Prophet reminds them that they were yet but strangers among the nations, for God would restore them to their own country, which was their real dwelling-place. This is the reason why he speaks of tents and habitations. He, at the same time, points out the cause of their redemption, even mercy, so that the Jews might at length learn to flee to this their sole asylum, and know that there was no other remedy for their calamities than this, — that God should look on them according to his mercy, for he might have justly destroyed them altogether. In short, the Prophet reminds them that they must have perished for ever, had not God at length shewed mercy to them.

He mentions a fuller display of his favor, — that he would again build Jerusalem upon its own heap, or hill, as some render it; for the situation of the city was high, and towered above other parts of Judea. But it seems to me that the Prophet means that the city would be built on its own foundations, for he calls here the ruins heaps, or piles. For the city had been destroyed in such a manner, that yet some ruins remained, and some vestiges of the walls. It is then the same as though he had said, that the city, however splendid and wealthy in former times, would yet be so restored, that its dignity would not be less than before. But he speaks of its extent when he says, that it would be built upon its heaps, that is, on its ancient foundations.

And this point is confirmed by what immediately follows, the palace shall be set in its own form or station, על משפטו al meshephthu. The word שפט shepheth, properly means judgment, but it means also form, measure, manner, custom. Here, no doubt, the Prophet means that the king’s palace would be equally splendid to what it had been, and in the same place. Some think that ארמון armun, means the Temple; and this sense I do not reject; but as the Hebrews for the most part understand by this term a splendid, large, or high building, I prefer the former sense, that is, that he speaks of the royal palace: stand then will the king’s palace in its own form or place, as though it had never been destroyed. ¹⁴¹⁴     The versions and the Targ. render the word for “palace,” temple; and as the former clause has “on its heap,” or, on its ruins, so in this the same preposition is used, and seems to require a similar construction, “on its former spot,” or, on its wonted place. The word משפט denotes what is customary or usual, as well as what is right and just. Then the two lines would read thus, —
   And built shall be the city on its ruins,
And the palace on its wonted seat shall be fixed, (or shall stand.)
   But the versions and the Targ. vary the meaning of the preposition. The Vulg., with which the rest essentially agree, is, “And the temple according to its order, shall be founded.” Blayney renders the line thus, —
   And the palace shall be established upon its (former) plan.
   As in the previous line, the place is designated, it is probable that the place also is meant here. — Ed. In short, he promises such a restoration of the city and kingdom, that no less favor from God was to be expected in the second state of the Church, than it had formerly; for God would obliterate all memory of calamities when the Church again flourished, and the kingdom became so eminent in wealth, honor, power, and other excellencies, that it would evidently appear that God had only for a time been displeased with his Church.

¹⁴ The versions and the Targ. render the word for “palace,” temple; and as the former clause has “on its heap,” or, on its ruins, so in this the same preposition is used, and seems to require a similar construction, “on its former spot,” or, on its wonted place. The word משפט denotes what is customary or usual, as well as what is right and just. Then the two lines would read thus, — And built shall be the city on its ruins, And the palace on its wonted seat shall be fixed, (or shall stand.) But the versions and the Targ. vary the meaning of the preposition. The Vulg., with which the rest essentially agree, is, “And the temple according to its order, shall be founded.” Blayney renders the line thus, — And the palace shall be established upon its (former) plan. As in the previous line, the place is designated, it is probable that the place also is meant here. — Ed.