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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Jeremiah 30 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/jeremiah/30.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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There is no definite point at which we may be certain that the section ends, and there is room for many conjectures as to interpolations here and there, but the opening of Jeremiah 32 suggests the conclusion that it takes in the whole of Jeremiah 30, 31. The general character of the prophecy, probably in part consequent on the acceptance of the prophet’s teaching by the exiles of Babylon, is one of blessing and restoration, and he is thus led on to the great utterance which, from one point of view, makes him more the prophet of the Gospel even than Isaiah. It is here that we find that promise of a New Covenant (<a href="/jeremiah/31-31.htm" title="Behold, the days come, said the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:">Jeremiah 31:31</a>) which both as a word and a fact has been prominent in the history of Christendom.<span class= "bld"><p> <div class="versenum"><a href="/jeremiah/30-3.htm">Jeremiah 30:3</a></div><div class="verse">For, lo, the days come, saith the LORD, that I will bring again the captivity of my people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it.</div>(3) <span class= "bld">I will bring again the captivity of my people Israel and Judah . . .</span>—The oracle of <a href="/context/jeremiah/29-10.htm" title="For thus said the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.">Jeremiah 29:10-14</a> becomes, as it were, the text of a new utterance, and that with a wider range more distinctly including the ten tribes of Israel as well as the two of Judah and Benjamin. There is no narrow provincialism in the prophet’s heart. He yearns for the exiles who are far off on the Euphrates; he yearns also for those who are yet farther in Assyria and the cities of the Medes (<a href="/2_kings/17-6.htm" title="In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes.">2Kings 17:6</a>).<p> <div class="versenum"><a href="/jeremiah/30-5.htm">Jeremiah 30:5</a></div><div class="verse">For thus saith the LORD; We have heard a voice of trembling, of fear, and not of peace.</div>(5, 6) <span class= "bld">Thus saith the Lord; We have heard a voice of trembling . . .</span>—There is a strange mingling of the divine and human elements in these words. The prophet speaks with the sense that the words are not his own, and yet what he utters is, at first, the expression of his own horror and astonishment at the vision of woe that is opening before his eyes. He sees, as it were, the famine-stricken people, their faces gathering blackness, the strong men giving way to a woman’s anguish, wailing with their hands on their loins. In horror rather than in scorn, he asks the question, What means all this? Are these men in the pangs of childbirth? (Comp. <a href="/jeremiah/4-31.htm" title="For I have heard a voice as of a woman in travail, and the anguish as of her that brings forth her first child, the voice of the daughter of Zion, that mourns herself, that spreads her hands, saying, Woe is me now! for my soul is wearied because of murderers.">Jeremiah 4:31</a>; <a href="/jeremiah/6-24.htm" title="We have heard the fame thereof: our hands wax feeble: anguish has taken hold of us, and pain, as of a woman in travail.">Jeremiah 6:24</a>; <a href="/jeremiah/13-21.htm" title="What will you say when he shall punish you? for you have taught them to be captains, and as chief over you: shall not sorrows take you, as a woman in travail?">Jeremiah 13:21</a>.) In <a href="/context/lamentations/2-19.htm" title="Arise, cry out in the night: in the beginning of the watches pour out your heart like water before the face of the LORD: lift up your hands toward him for the life of your young children, that faint for hunger in the top of every street.">Lamentations 2:19-22</a> we have a fuller picture of a like scene. By some commentators the three verses (5-7) are referred to the alarm caused in Babylon by the advance of Cyrus, and “that day” is the day of his capture of the city, but there seems no sufficient reason for such an interpretation.<p> <div class="versenum"><a href="/jeremiah/30-8.htm">Jeremiah 30:8</a></div><div class="verse">For it shall come to pass in that day, saith the LORD of hosts, <i>that</i> I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him:</div>(8) <span class= "bld">For it shall come to pass in that day . . .</span>—Better, <span class= "ital">And it shall come. </span>Here there comes in the ground of the hope uttered in the words “he shall be saved out of it,” which keeps the prophet from sinking under the burden of his sorrow. The second and third person are strangely mingled. Jehovah speaks to Israel, “thy bonds,” “thy yoke,” and “his yoke” is that of the oppressor, <span class= "ital">i.e., </span>of the Babylonian ruler, and then, the person changing, “strangers shall no more get service done for them by <span class= "ital">him” i.e., </span>by Israel. The prophet echoes the words of <a href="/isaiah/10-27.htm" title="And it shall come to pass in that day, that his burden shall be taken away from off your shoulder, and his yoke from off your neck, and the yoke shall be destroyed because of the anointing.">Isaiah 10:27</a>.<p> <div class="versenum"><a href="/jeremiah/30-9.htm">Jeremiah 30:9</a></div><div class="verse">But they shall serve the LORD their God, and David their king, whom I will raise up unto them.</div>(9) <span class= "bld">David their king . . .</span>—The name of the old hero-king appears as that of the new representative of the house who is to restore the kingdom. There is to be a second David for Israel, a true king answering to the ideal which he imperfectly represented. Zerubbabel, in whom some interpreters have seen the fulfilment of Jeremiah’s words, was, in his measure, another partial representative of such a king (<a href="/context/haggai/2-21.htm" title="Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth;">Haggai 2:21-23</a>). The same mode of speech appears in <a href="/hosea/3-5.htm" title="Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.">Hosea 3:5</a>, Isa. Leviticus , 4, and was probably deliberately reproduced by Jeremiah.<p> <div class="versenum"><a href="/jeremiah/30-10.htm">Jeremiah 30:10</a></div><div class="verse">Therefore fear thou not, O my servant Jacob, saith the LORD; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make <i>him</i> afraid.</div>(10) <span class= "bld">Therefore fear thou not.</span>—The higher strain of language into which the prophecy has here risen is indicated by the parallelism of the two clauses in each member of the sentence. The whole verse is poetic in its form. The words have in them something of the ring of <a href="/isaiah/41-10.htm" title="Fear you not; for I am with you: be not dismayed; for I am your God: I will strengthen you; yes, I will help you; yes, I will uphold you with the right hand of my righteousness.">Isaiah 41:10</a>.<p> <div class="versenum"><a href="/jeremiah/30-11.htm">Jeremiah 30:11</a></div><div class="verse">For I <i>am</i> with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished.</div>(11) <span class= "bld">Though I make a full end of all nations.—</span>On the phrase, see Notes on <a href="/jeremiah/4-27.htm" title="For thus has the LORD said, The whole land shall be desolate; yet will I not make a full end.">Jeremiah 4:27</a>; <a href="/jeremiah/5-10.htm" title="Go you up on her walls, and destroy; but make not a full end: take away her battlements; for they are not the LORD's.">Jeremiah 5:10</a>; <a href="/jeremiah/5-18.htm" title="Nevertheless in those days, said the LORD, I will not make a full end with you.">Jeremiah 5:18</a>. It is eminently characteristic of the prophets of Jeremiah’s time (<a href="/ezekiel/11-13.htm" title="And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down on my face, and cried with a loud voice, and said, Ah Lord GOD! will you make a full end of the remnant of Israel?">Ezekiel 11:13</a>; <a href="/ezekiel/20-17.htm" title="Nevertheless my eye spared them from destroying them, neither did I make an end of them in the wilderness.">Ezekiel 20:17</a>; <a href="/context/nahum/1-8.htm" title="But with an overrunning flood he will make an utter end of the place thereof, and darkness shall pursue his enemies.">Nahum 1:8-9</a>). Here the thought, implied elsewhere, and reproduced in <a href="/jeremiah/46-28.htm" title="Fear you not, O Jacob my servant, said the LORD: for I am with you; for I will make a full end of all the nations where I have driven you: but I will not make a full end of you, but correct you in measure; yet will I not leave you wholly unpunished.">Jeremiah 46:28</a>, is expressed more fully than before, that while the destruction of the national life of the heathen nations on whom judgment was to fall should be complete and irreversible, so that Moab, Ammon, Edom, should no more have a place in the history of the world, the punishment of Israel should be remedial as well as retributive, working out, in due time, a complete restitution. In “correcting in measure” we trace an echo of <a href="/psalms/6-1.htm" title="O LORD, rebuke me not in your anger, neither chasten me in your hot displeasure.">Psalm 6:1</a> (see Note on <a href="/jeremiah/10-24.htm" title="O LORD, correct me, but with judgment; not in your anger, lest you bring me to nothing.">Jeremiah 10:24</a>). That thought sustains the prophet in his contemplation of the captivity and apparent ruin of his people. To be left “altogether unpunished” would be, as in the “let him alone “of <a href="/hosea/4-17.htm" title="Ephraim is joined to idols: let him alone.">Hosea 4:17</a>, the most terrible of all punishments.<p> <div class="versenum"><a href="/jeremiah/30-12.htm">Jeremiah 30:12</a></div><div class="verse">For thus saith the LORD, Thy bruise <i>is</i> incurable, <i>and</i> thy wound <i>is</i> grievous.</div>(12) <span class= "bld">Thy bruise is incurable . . .</span>—The mind of the prophet dwells on the seeming hopelessness, in words which sound like an echo from his Lamentations (<a href="/jeremiah/2-13.htm" title="For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.">Jeremiah 2:13</a>), in order to enhance the blessedness of the reverent utterance of hope which appears in <a href="/jeremiah/30-17.htm" title="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.">Jeremiah 30:17</a>.<p> <div class="versenum"><a href="/jeremiah/30-13.htm">Jeremiah 30:13</a></div><div class="verse"><i>There is</i> none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.</div>(13) <span class= "bld">There is none to plead thy cause . . .</span>—The words bring before us two images of extremest misery—the criminal who, standing before the dread judgment-seat, has no advocate, the plague-stricken sufferer who has no physician. The word is that used of Josiah in <a href="/jeremiah/22-16.htm" title="He judged the cause of the poor and needy; then it was well with him: was not this to know me? said the LORD.">Jeremiah 22:16</a>. There, and commonly elsewhere, it is translated “judge.” The second part of the sentence is better rendered, with a different punctuation, by <span class= "ital">Thou hast no healing medicines for binding up. </span>It continues the symbolism of <a href="/jeremiah/30-12.htm" title="For thus said the LORD, Your bruise is incurable, and your wound is grievous.">Jeremiah 30:12</a>, and reproduces that of <a href="/isaiah/1-6.htm" title="From the sole of the foot even to the head there is no soundness in it; but wounds, and bruises, and putrefying sores: they have not been closed, neither bound up, neither mollified with ointment.">Isaiah 1:6</a>. There, and in <a href="/isaiah/38-21.htm" title="For Isaiah had said, Let them take a lump of figs, and lay it for a plaster on the boil, and he shall recover.">Isaiah 38:21</a>, <a href="/hosea/5-13.htm" title="When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound.">Hosea 5:13</a>, and probably in <a href="/proverbs/3-8.htm" title="It shall be health to your navel, and marrow to your bones.">Proverbs 3:8</a>, we have indications of the prominence given to external applications such as plasters, bandages, and the like, in the Eastern treatment of disease.<p> <div class="versenum"><a href="/jeremiah/30-14.htm">Jeremiah 30:14</a></div><div class="verse">All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; <i>because</i> thy sins were increased.</div>(14) <span class= "bld">All thy lovers have forgotten thee . . .</span>—The lovers of a nation are, of course, as in <a href="/jeremiah/22-20.htm" title="Go up to Lebanon, and cry; and lift up your voice in Bashan, and cry from the passages: for all your lovers are destroyed.">Jeremiah 22:20</a>, its allies and tributaries. Moab, Ammon, Edom, Tyre, had at one time courted the favour of Judah (<a href="/jeremiah/27-3.htm" title="And send them to the king of Edom, and to the king of Moab, and to the king of the Ammonites, and to the king of Tyrus, and to the king of Zidon, by the hand of the messengers which come to Jerusalem to Zedekiah king of Judah;">Jeremiah 27:3</a>). They looked on her now as “smitten of God and afflicted.” He had smitten her as an enemy smites. His chastisement had seemed to imply that she was given over to a deserved destruction. In <a href="/jeremiah/40-14.htm" title="And said to him, Do you certainly know that Baalis the king of the Ammonites has sent Ishmael the son of Nethaniah to slay you? But Gedaliah the son of Ahikam believed them not.">Jeremiah 40:14</a>; <a href="/jeremiah/48-27.htm" title="For was not Israel a derision to you? was he found among thieves? for since you spoke of him, you skipped for joy.">Jeremiah 48:27</a>, <a href="/lamentations/4-21.htm" title="Rejoice and be glad, O daughter of Edom, that dwell in the land of Uz; the cup also shall pass through to you: you shall be drunken, and shall make yourself naked.">Lamentations 4:21</a>, <a href="/psalms/137-7.htm" title="Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Raze it, raze it, even to the foundation thereof.">Psalm 137:7</a>, we have traces of this change of feeling.<p> <div class="versenum"><a href="/jeremiah/30-15.htm">Jeremiah 30:15</a></div><div class="verse">Why criest thou for thine affliction? thy sorrow <i>is</i> incurable for the multitude of thine iniquity: <i>because</i> thy sins were increased, I have done these things unto thee.</div>(15) <span class= "bld">Why criest thou . . .?</span>—The personification of the previous verse is continued. The prophet looks on Judah—as in <a href="/context/lamentations/1-1.htm" title="How does the city sit solitary, that was full of people! how is she become as a widow! she that was great among the nations, and princess among the provinces, how is she become tributary!">Lamentations 1:1-2</a>—as on some forlorn and desperate castaway smitten with pestilence, crying in the agony of her hopelessness; and he reminds her that she is but bearing the righteous punishment of her iniquities. In accepting the law of retribution, as seen in her own sufferings, she might find hope for the future. Her oppressors also would come under that law. The wheel would come full circle, and the devourers would be themselves devoured.<p> <div class="versenum"><a href="/jeremiah/30-17.htm">Jeremiah 30:17</a></div><div class="verse">For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, <i>saying</i>, This <i>is</i> Zion, whom no man seeketh after.</div>(17) <span class= "bld">I will restore health unto thee . . .</span>—Literally, <span class= "ital">I will place a healing plaster on thee. </span>The image of the plague-stricken sufferer is resumed from <a href="/jeremiah/30-13.htm" title="There is none to plead your cause, that you may be bound up: you have no healing medicines.">Jeremiah 30:13</a>. 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” (<a href="/isaiah/23-16.htm" title="Take an harp, go about the city, you harlot that have been forgotten; make sweet melody, sing many songs, that you may be remembered.">Isaiah 23:16</a>). 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).<p> <div class="versenum"><a href="/jeremiah/30-18.htm">Jeremiah 30:18</a></div><div class="verse">Thus saith the LORD; Behold, I will bring again the captivity of Jacob's tents, and have mercy on his dwellingplaces; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof.</div>(18) <span class= "bld">I will bring again the captivity of Jacob’s tents . . .</span>—The promise of restoration takes naturally a material form. The prophet sees the tents of those who still kept up the old nomadic life, pitched once more in the land of Israel (comp. <a href="/1_kings/12-16.htm" title="So when all Israel saw that the king listened not to them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to your own house, David. So Israel departed to their tents.">1Kings 12:16</a>; <a href="/jeremiah/35-10.htm" title="But we have dwelled in tents, and have obeyed, and done according to all that Jonadab our father commanded us.">Jeremiah 35:10</a>), while for those who dwell in towns, city (the Hebrew has no article) and palace shall rise again from their ruins upon their old foundations on the hills of Judah. The verses that follow carry on the picture of restored prosperity—the streets of the city thronged; the joyous procession of triumphant leaders or of bride and bridegroom; the children playing in the market-place (<a href="/zechariah/8-5.htm" title="And the streets of the city shall be full of boys and girls playing in the streets thereof.">Zechariah 8:5</a>; <a href="/matthew/11-16.htm" title="But whereunto shall I liken this generation? It is like to children sitting in the markets, and calling to their fellows,">Matthew 11:16</a>); the Temple-courts filled with the “congregations” of worshippers; the people ruled by their own councillors and princes, and not by the satraps of their conquerors.<p> <div class="versenum"><a href="/jeremiah/30-21.htm">Jeremiah 30:21</a></div><div class="verse">And their nobles shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who <i>is</i> this that engaged his heart to approach unto me? saith the LORD.</div>(21) <span class= "bld">Their nobles.</span>—Literally, <span class= "ital">His glorious one, </span>as pointing to some single ruler. The word is the same as the “excellent” of <a href="/psalms/8-1.htm" title="O LORD, our Lord, how excellent is your name in all the earth! who have set your glory above the heavens.">Psalm 8:1</a>.<p><span class= "bld">Who is this that engaged his heart to approach unto me?</span>—The question points to the ruler of the house of David whom the prophet sees in visions—in other words, to the far-off Messiah. So in Isaiah we have a like introduction of the figure of the conqueror, “Who is this that cometh from Edom?” (<a href="/isaiah/63-1.htm" title="Who is this that comes from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, traveling in the greatness of his strength? I that speak in righteousness, mighty to save.">Isaiah 63:1</a>). As in <a href="/context/isaiah/11-1.htm" title="And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:">Isaiah 11:1-3</a>; <a href="/context/isaiah/42-1.htm" title="Behold my servant, whom I uphold; my elect, in whom my soul delights; I have put my spirit on him: he shall bring forth judgment to the Gentiles.">Isaiah 42:1-4</a>, the dominant thought is that of one who will not be treacherous or faithless, like the degenerate heirs of the house of David whom Jeremiah had known, but one who would “engage” (literally, <span class= "ital">pledge, </span>or <span class= "ital">give as security</span>) his heart and soul to the service of Jehovah. In the advent of such a king the true relation between God and His people (<a href="/hosea/1-10.htm" title="Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said to them, You are not my people, there it shall be said to them, You are the sons of the living God.">Hosea 1:10</a>; <a href="/jeremiah/24-7.htm" title="And I will give them an heart to know me, that I am the LORD: and they shall be my people, and I will be their God: for they shall return to me with their whole heart.">Jeremiah 24:7</a>) should yet be re-established. In the words “to approach unto me” we have the germ of the thought that the true King will also be a priest, and will enter, as others could not enter, into the Holy Place (see Note on <a href="/jeremiah/35-19.htm" title="Therefore thus said the LORD of hosts, the God of Israel; Jonadab the son of Rechab shall not want a man to stand before me for ever.">Jeremiah 35:19</a>, and <a href="/numbers/16-5.htm" title="And he spoke to Korah and to all his company, saying, Even to morrow the LORD will show who are his, and who is holy; and will cause him to come near to him: even him whom he has chosen will he cause to come near to him.">Numbers 16:5</a>); a priest, such as <a href="/psalms/110-4.htm" title="The LORD has sworn, and will not repent, You are a priest for ever after the order of Melchizedek.">Psalm 110:4</a> had spoken of, after the order of Melchizedek.<p> <div class="versenum"><a href="/jeremiah/30-23.htm">Jeremiah 30:23</a></div><div class="verse">Behold, the whirlwind of the LORD goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked.</div>(23, 24) <span class= "bld">Behold, the whirlwind of the Lord . . .</span>—The “wicked” who are thus threatened are the enemies and oppressors of the penitent and rescued people. In the “latter days,” the far-off future (<a href="/genesis/49-1.htm" title="And Jacob called to his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days.">Genesis 49:1</a>; <a href="/numbers/24-14.htm" title="And now, behold, I go to my people: come therefore, and I will advertise you what this people shall do to your people in the latter days.">Numbers 24:14</a>; <a href="/isaiah/2-2.htm" title="And it shall come to pass in the last days, that the mountain of the LORD's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it.">Isaiah 2:2</a>), it should be seen that He was their avenger. (See Notes on <a href="/context/jeremiah/23-19.htm" title="Behold, a whirlwind of the LORD is gone forth in fury, even a grievous whirlwind: it shall fall grievously on the head of the wicked.">Jeremiah 23:19-20</a>.) A right division of chapters would probably connect this with the great promise of <a href="/jeremiah/31-1.htm" title="At the same time, said the LORD, will I be the God of all the families of Israel, and they shall be my people.">Jeremiah 31:1</a>.<p><span class= "bld"> <div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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