(11) Though I make a full end of all nations.--On the phrase, see Notes on Jeremiah 4:27; Jeremiah 5:10; Jeremiah 5:18. It is eminently characteristic of the prophets of Jeremiah's time (Ezekiel 11:13; Ezekiel 20:17; Nahum 1:8-9). Here the thought, implied elsewhere, and reproduced in Jeremiah 46:28, 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 Psalm 6:1 (see Note on Jeremiah 10:24). 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 Hosea 4:17, the most terrible of all punishments.

Verse 11. - In measure; rather, according to what is just; i.e. not capriciously, to satisfy a feeling of revenge such as the untaught mind is apt to ascribe to God (see on Jeremiah 10:24). And will not, etc.; rather, for I cannot.

30:1-11 Jeremiah is to write what God had spoken to him. The very words are such as the Holy Ghost teaches. These are the words God ordered to be written; and promises written by his order, are truly his word. He must write a description of the trouble the people were now in, and were likely to be in. A happy end should be put to these calamities. Though the afflictions of the church may last long, they shall not last always. The Jews shall be restored again. They shall obey, or hearken to the Messiah, the Christ, the Son of David, their King. The deliverance of the Jews from Babylon, is pointed out in the prophecy, but the restoration and happy state of Israel and Judah, when converted to Christ their King, are foretold; also the miseries of the nations before the coming of Christ. All men must honour the Son as they honour the Father, and come into the service and worship of God by him. Our gracious Lord pardons the sins of the believer, and breaks off the yoke of sin and Satan, that he may serve God without fear, in righteousness and true holiness before him all the remainder of his days, as the redeemed subject of Christ our King.For I am with thee, saith the Lord, to save thee,.... Not only from temporal enemies, but from spiritual ones, sin, Satan, and the world; and to save them with a spiritual and everlasting salvation, which the presence and power of God, through his rich grace, will bring all his people to:

though I will make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee; a full end has been made of the Assyrians, Chaldeans, and Egyptians; these people and their names are no more; and of Rome Pagan, which, upon the opening of the sixth seal, departed as a scroll that is rolled together; and so will all the antichristian states be made a full end of, when the vials of God's wrath are poured out upon them; and yet the people of the Jews, a poor, mean, and despicable people, have been continued a distinct people, notwithstanding their dispersion so many hundreds of years; and will continue so until they are called and converted:

but I will correct thee in measure; or "in", or "according to judgment" (u); as in Jeremiah 10:24; wisely, moderately, and with clemency; which the Targum paraphrases "judgment remitted"; which is not strict and rigorous, but is abated of its rigour, and is mixed with mercy:

and will not leave thee altogether unpunished; or, "let thee go free"; from correction and chastisement in a merciful way. The Targum is,

"in destroying I will not destroy thee;''

or utterly destroy thee. And Kimchi and Ben Melech interpret it of cutting off, from the use of the word in Zechariah 5:3.

(u) "in judicio", Pagninus, Montanus; "secundum, vel juxta judicium", Piscator, Schmidt.