Jeremiah 30:17
For I will restore health to you, and I will heal you of your wounds, said the LORD; because they called you an Outcast, saying, This is Zion, whom no man seeks after.
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(17) I will restore health unto thee . . .—Literally, I will place a healing plaster on thee. The image of the plague-stricken sufferer is resumed from Jeremiah 30:13. Men had scorned her. The contemptuous term of outcast had been flung at her. She was like Tyre, as a “harlot that had been forgotten” (Isaiah 23:16). There were none who sought her company. No nation courted her alliance. It was as though that extremest misery had touched the heart of Jehovah with pity, even for the adulteress who had forsaken Him. The whole passage brings the history, or the parable, of Gomer very vividly to our memory (Hosea 1-3).

30:12-17 When God is against a people, who will be for them? Who can be for them, so as to do them any kindness? Incurable griefs are owing to incurable lusts. Yet, though the captives suffered justly, and could not help themselves, the Lord intended to appear for them, and to punish their oppressors; and he will still do so. But every effort to heal ourselves must prove fruitless, so long as we neglect the heavenly Advocate and sanctifying Spirit. The dealings of His grace with every true convert, and every returning backslider, are the same in effect as his proceedings to the Jews.Restore health - Or, "apply a bandage" (Jeremiah 8:22 note). For they called read "they call." 17. (Jer 8:22; 33:6).

Outcast—as a wife put away by her husband (Isa 62:4, contrasted with Jer 30:12).

Zion—alluding to its Hebrew meaning, "dryness"; "sought after" by none, as would be the case with an arid region (Isa 62:12). The extremity of the people, so far from being an obstacle to, will be the chosen opportunity of, God's grace.

As the miserable state of this people was by the prophet, Jeremiah 30:12,13, described under the similitude of a man wounded, and bruised, and sick; so their more prosperous state is described under the nation of health, and God’s action in restoring them expressed under the notion of healing, both here and in many other texts, Isaiah 6:10 19:22 Isaiah 57:18,19. The particle here translated because may so signify, here, for often the scorn and contempt of God’s people’s enemies causeth God to make haste to their salvation and deliverance; but many think that it were better translated although, as it is Joshua 17:18: though the heathens call thee one that I have cast off, as a man doth his wife; yet they shall see the contrary, for I will heal thee of thy wounds.

Saying, This is Zion, whom no man seeketh after; though they deriding say, This Zion whom none cares for. Some think that in this they alluded to the original signification of the word Zion, which is, a dry or waste place. For I will restore health to thee,.... That is, bring thee into a comfortable and prosperous condition, both in church and state, with respect to things religions and civil: as the afflictions and distresses of the Jewish nation are expressed by sickness, wounds, and bruises; so their prosperity, both spiritual and temporal, is signified by health. The words may be rendered, "I will cause length to ascend unto thee"; or a long plaster (z); or rather, that which has been long looked for, and long in coming, prosperity; or else, that whereas they were before bowed down with afflictions and sorrows, now they should be as a man in an erect posture, that rises up in his full height and length, being in a robust and healthful state;

and I will heal thee of thy wounds, saith the Lord; pardon their sins, remove their afflictions, and bring them into a comfortable situation, into a Gospel church state, and into their own land:

because they called thee an outcast; as the Jews now are, cast out of their own land, rejected from being the people of God; so they are reckoned by the nations among whom they are:

saying, this is Zion, whom no man seeketh after: after their good, either temporal or spiritual; despised by most, pitied and prayed for by few; and fewer still they are that seek after, and are solicitous about, or take any methods, or make use of any means, for their conversion; but though man does not, God will, and his work will appear the more manifest.

(z) "adducam tibi emplastrum longum", so some in Gataker; "faciam ut ad justam constitutionem assurgas", Junius & Tremellius; "ut assurgat sanitas tibi", Piscator; "nam faciam ut ascendat tibi proceritas", Cocceius.

For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after.
17. I will restore health unto thee] better, I will bring new flesh upon thee. See on Jeremiah 8:22, also Jeremiah 33:6.

Zion] The LXX, reading the end of the word somewhat differently, render prey. This Co. prefers. The enemy, he would explain, consider Zion and her sons as a free hunting ground, where they may range about and devour at will.

seeketh after] mg. careth for. Cp. Deuteronomy 11:12; Psalm 142:4.Verse 17. - Restore health; rather, apply a bandage. They called thee an Outcast. Jehovah, speaking after the manner of men. cannot bear to hear his enemies, as they pass along, scornfully denominating the holy city an Outcast. Israel the servant of Jahveh, i.e., the true Israel, faithful and devoted to God, need thus fear nothing, since their God will deliver them from the land of their captivity, and stand by them as their deliverer, so that they shall be able to dwell in peace and undisturbed security in their own land. For Jahveh will make a complete end of all the nations among whom Israel has been scattered; Israel, on the other hand, He shall certainly chastise, but למּשׁפּט (according to what is right, in due measure), that they may be made better by their punishment. As to the expression יסּר למּשׁפּט, see on Jeremiah 10:24; for לא עשׂה כלה, see on Jeremiah 4:27 and Jeremiah 5:18 (אתך for אתּך, Jeremiah 5:18); and lastly, on נקּה לא אנקּך, cf. Exodus 34:47, Numbers 14:18, Nahum 1:3.

Jeremiah 30:10 and Jeremiah 30:11 are repeated in Jeremiah 46:27-28, though with some slight changes.

(Note: The general strain of these verses is the same as that of the second portion of Isaiah; hence Hitzig, following Movers, views them as an interpolation made by the reviser. But this view is most incorrect, as Graf has already pointed out. The only expression which, besides the repetition made in Jeremiah 46:27, occurs nowhere else in Jeremiah, but frequently in the second Isaiah, is, "my servant Jacob;" cf. Isaiah 44:1-2; Isaiah 45:4; Isaiah 48:20 and Isaiah 41:8; Isaiah 44:21; Isaiah 49:3. All the rest is not characteristic of Isaiah. "Thus, 'Fear not, I am with thee,' is certainly found in Isaiah 43:5, but also in Genesis 26:24; 'Fear not, neither be afraid,' is found in a like connection in Isaiah 51:7, but also in Jeremiah 23:24; Deuteronomy 1:21; Deuteronomy 31:8; Joshua 8:1; cf. Isaiah 44:2; Jeremiah 1:8, Jeremiah 1:17; Joshua 1:9. יעקוב occurs also in Jeremiah 30:7, Jeremiah 30:10, 25, Lamentations 2:3. For מושׁיעך, cf. Jeremiah 14:8; for מרחק, cf. Jeremiah 23:23; Jeremiah 31:3; Jeremiah 51:50. In the second part of Isaiah, שׁאנן occurs as seldom as ואין; on the other hand, cf. Jeremiah 48:11; Jeremiah 7:33. The expressions found in Jeremiah 30:11 are as rare in the second part of Isaiah as they are frequent in Jeremiah. Thus, 'For I am with thee to save thee" is found in Jeremiah 15:20; Jeremiah 42:11; 'to make a full end' occurs also in Jeremiah 4:27; Jeremiah 5:10, Jeremiah 5:18; 'I shall certainly not let thee go unpunished,' which, like Nahum 1:3, seems to have been taken from Exodus 34:7 or Numbers 14:18, is not found at all in the second part of Isaiah; הפיץ, which is found in Jeremiah 9:15; Jeremiah 13:24; Jeremiah 18:17; Jeremiah 23:1., appears only in Isaiah 41:16; and while יסּר is used in the same meaning in Jeremiah 10:24, יסּר occurs nowhere in the second part of Isaiah, and למּשׁפּט is found in Isaiah 41:1; Isaiah 54:17; Isaiah 59:11, in quite a different connection and meaning." (Graf.))

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