Both Jews and Christians pervert this passage, for they apply it to the time of the Messiah; and when they hardly agree as to any other part of Scripture, they are wonderfully united here; but, as I have said, they depart very far from the real meaning of the Prophet. They all consider this as a prophecy referring to the time of the Messiah; but were any one wisely to view the whole context, he would readily agree with me that the Prophet includes here the sum of the doctrine which the people had previously heard from his mouth. In the first clause he shews that he had spoken of God's vengeance, which rested on the people. But it is briefly that this clause touches on that point, because the object was chiefly to alleviate the sorrow of the afflicted people; for the reason ought ever to be borne in mind why the Prophet had been ordered to commit to writing the substance of what he had taught, which was, to supply with some comfort the exiles, when they had found out by experience that they had been extremely perverse, having for so long a time never changed nor turned to repentance. The Prophet had before spoken at large of the vices of the people, and many times condemned their obstinacy, and also pointed out the grievous and dreadful punishment that awaited them. The Prophet then had in many a discourse reproved the people, and had been commanded daily to repeat the same thing, though not for his own sake, nor mainly for the sake of those of his own age, or of the old. But after God had destroyed the Temple and the city, his object was to sustain their distressed minds, which must have otherwise been overwhelmed with despair. This, then, is the reason why the Prophet here touches but slightly on the vengeance which awaited the people. There is, however, as we shall see, great force in this brevity; but he is much fuller as to the second part, and for this end, that the people might not succumb under their calamities, but hope in the midst of death, and even begin to hope while suffering the punishment which they deserved. Now he says, Thus saith Jehovah, A cry, or, the voice of trembling, or of fear, have we heard. The word chrdh, cherede, is thought to mean properly that dread which makes the whole body to tremble, and is therefore rendered trembling. God speaks, and yet in the person of the people. Why? In order to expose their insensibility; for as they were obstinate in their wickedness, so they were not terrified by threatenings, however many and dreadful. God dictated words for them, for they were altogether void of feeling. We now see why God assumed the person of those who were secure, though Jeremiah daily represented to them God's vengeance as near at hand. The meaning is, that though the people were asleep in their sins, and thought themselves beyond the reach of danger, even when God was displeased with them, yet the threatenings by which God sought to lead them to repentance would not be in vain. Hence God says, We have heard the voice of fear; that is, "Deride and scoff as you please, or remain insensible in your delusions, so as to disregard as the drunken what is said, being destitute of feeling, reason, and memory, yet God will extort from you this confession, this voice of trembling and fear." He then adds, and not of peace This is emphatically subjoined, that the Prophet might shake off from the people those foolish delusions with which they were imbued by the false prophets. He then says, that they in vain hoped for peace, for they could not flee from terror and fear. He enhances this fear by saying, Inquire and see whether a man is in labor? Some one renders this absurdly, "Whether a man begets?" by which mistake he has betrayed a defect of judgment as well as ignorance; he was indeed learned in Hebrew, but ignorant of Latin, and also void of judgment. For the Prophet here speaks of something monstrous; but it is natural for a man to beget. he asks here ironically, "Can a man be in labor?" because God would put all men in such pains and agonies, as though they were women travailing with child. As, then, women exert every nerve and writhe in anguish when bringing forth draws nigh, so also men, all the men, would have their hands laid on their loins, on account of their terror and dread. Then he says, and all faces are turned into paleness; that is, God would terrify them all. We now understand the meaning of the Prophet; for as the Jews did not believe God's judgment, it was necessary, as the Prophet does here, to storm their hardness. If he had used a common mode of speaking, they would not have been moved. Hence he had respect to their perverseness; and it was on this account that he was so vehement. Inquire, then, he says, and see whether a man is in labor? God would bring all the men to a condition not manly, such as that of a woman in labor, when in her last effort to bring forth, when her pain is the greatest and the most bitter. Men would then be driven into a state the most unbecoming, strange, and monstrous. It follows: --

And these are the words that the Lord spake concerning Israel,
and concerning Judah. Which follow in this chapter and the next; first concerning Israel, the ten tribes; and then concerning the two tribes of Judah and Benjamin, even concerning all Israel; whereas, if this prophecy only respects the return from the captivity in Babylon, there is very little in it which concerns the ten tribes, or but a very few of them. The words may be rendered, "unto Israel, and unto Judah"; as being the persons to whom they were directed, as well as were the subjects of them.

The judgment on the nations for the deliverance of Israel. - Jeremiah 30:4. "And these are the words which Jahveh spake concerning Israel and Judah: Jeremiah 30:5. For thus saith Jahveh: We have heard a cry of terror, fear, and no peace. Jeremiah 30:6. Ask now, and see whether a male bears a child? Why do I see every man with his hands on his loins like a woman in childbirth, and every face turned to paleness? Jeremiah 30:7. Alas! for that day is great, with none like it, and it is a time of distress for Jacob, but he will be saved out of it. Jeremiah 30:8. And it shall come to pass on that day, saith Jahveh of hosts, that I will break his yoke from upon thy neck, and I will burst thy bonds, and strangers shall no more put servitude on him; Jeremiah 30:9. But they shall serve Jahveh their God, and David their king, whom I shall raise up to them. Jeremiah 30:10. But fear thou not, O my servant Jacob, saith Jahveh, neither be confounded, O Israel; for, behold, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and be at rest, and be secure, and there shall be none making him afraid. Jeremiah 30:11. For I am with thee, saith Jahveh, to save thee; for I will make an end of all the nations whither I have scattered thee, yet of thee will I not make an end, but I will chastise thee properly and will not let thee go quite unpunished."
With Jeremiah 30:4 is introduced the description of Israel's restoration announced in Jeremiah 30:3. This introduction is not absolutely necessary, but neither is it for that reason spurious and to be expunged, as Hitzig seeks to do; it rather corresponds to the breadth of Jeremiah's representation. The כּי in Jeremiah 30:5 is explicative: "Thus, namely, hath Jahveh spoken." With the lively dramatic power of a poet, the prophet at once transports the hearers or readers of his prophecy, in thought, into the great day to come, which is to bring deliverance to all Israel. As a day of judgment, it brings terror and anguish on all those who live to see it. קול חרדה, "A voice (sound) of trembling (or terror) we hear," viz., the people, of whom the prophet is one. פּחד does not depend on שׁמענוּ, but forms with ואין שׁלום an independent clause: "There is fear and not peace" (or safety). Jeremiah 30:6. What is the cause of this great horror, which makes all men, from convulsive pains, hold their hands on their loins, so as to support their bowels, in which they feel the pangs, and which makes every countenance pale? In Jeremiah 30:7 the cause of this horror is declared. It is the great day of judgment that is coming. "That (not hits) day" points to the future, and thus, even apart from other reasons, excludes the supposition that it is the day of the destruction of Jerusalem that is meant. The words "that day is great" refer to Joel 2:11, and "there is none like it" is an imitation of Joel 2:2; in the latter passage the prophet makes use of a judgment which he had seen passed on Judah - its devastation by locusts - and for the first time presents, as the main element in his prophecy, the idea of the great day of judgment to come on all nations, and by which the Lord will perfect His kingdom on this earth. This day is for Jacob also, i.e., for all Israel, a time of distress; for the judgment falls not merely on the heathen nations, but also on the godless members of the covenant people, that they may be destroyed from among the congregation of the Lord. The judgment is therefore for Israel as well as for other nations a critical juncture, from which the Israel of God, the community of the faithful, will be delivered. This deliverance is described more in detail in Jeremiah 30:8. The Lord will break the yoke imposed on Israel, free His people from all bondage to strangers, i.e., the heathen, so that they may serve only Him, the Lord, and David, His king, whom He will raise up. The suffix in עלּו is referred by several expositors (Hitzig, Ngelsbach) to the king of Babylon, "as having been most clearly before the minds of Jeremiah and his contemporaries;" in support of this view we are pointed to Isaiah 10:27, as a passage which may have been before the eyes of Jeremiah. But neither this parallel passage nor צוּארך (with the suffix of the second person), which immediately follows, sufficiently justifies this view. For, in the second half also of the verse, the second person is interchanged with the third, and מוסרותיך, which is parallel with עלּו, requires us to refer the suffix in the latter word to Jacob, so that "his yoke" means "the yoke laid on him," as in 1-Kings 12:4; Isaiah 9:3. It is also to be borne in mind that, throughout the whole prophecy, neither Babylon nor the king of Babylon is once mentioned; and that the judgment described in these verses cannot possibly be restricted to the downfall of the Babylonian monarchy, but is the judgment that is to fall upon all nations (Jeremiah 30:11). And although this judgment begins with the fall of the Babylonian supremacy, it will bring deliverance to the people of God, not merely from the yoke of Babylon, but from every yoke which strangers have laid or will lay on them.