Jeremiah 30

I Will Restore Health unto Thee

Written in a book for exiles who will read it later, the Lord's word turns from the wound He allowed to the healing He promises, and from the day of Jacob's trouble to a David who will be their king.

Not dated in the chapter. The Bible Dictionary places chapters 30–33 among the prophecies under Zedekiah (597–586 B.C.) Read with footnotes in Gospel Library

Background

This is where the book turns. Chapters 1–29 are mostly warning: a city that will not repent, warnings against false prophets, and the prophet's letter to the exiles in Babylon (Jer. 29).

This is where the book turns. Chapters 1–29 are mostly warning: a city that will not repent, warnings against false prophets, and the prophet's letter to the exiles in Babylon (Jer. 29). Chapters 30–33 are “prophecies of the latter-day restoration of Israel and the gospel covenant,” the Lord's “assurance to the children of Israel who were scattered and in captivity that He had not forsaken them or His covenants.”

The chapter gives no date. Jeremiah was “in jail at the time” these chapters came, and the book's later chapters do place him in confinement late in Zedekiah's reign (see Jer. 32:1–2); that connection is an inference, and nothing in this chapter depends on it. What the chapter does say is that the words are to be written down (verse 2), and that they are addressed to “Israel and … Judah” together, the northern kingdom having been taken by Assyria over 120 years before.

The chapter heading in the Church's edition sums it up: “In the last days, Judah and Israel will be gathered to their own lands—David, their king (the Messiah), will reign over them.” The same promises return in Jer. 31 and Jer. 33.

The thread through the chapter

Jeremiah 30 moves in one direction, from wound to healing, and it is honest about both.

Jeremiah 30 moves in one direction, from wound to healing, and it is honest about both. The Lord does not pretend the wound is small. The people are crushed, their lovers have abandoned them, and He says plainly that He did it, “because thy sins were increased” (verses 14–15). But the same speaker says the bruise is “not incurable” (the Joseph Smith Translation of verses 12–13), that He will correct “in measure” but “not make a full end” (verse 11), and that He will “restore health” (verse 17).

The movement has three steps. First comes the terror (verses 5–7) and its answer, the breaking of the yoke under a king who is “David” (verses 8–11). Then comes a long middle in which the cause of the wound and its cure are set side by side (verses 12–17). The last third (verses 18–22) rebuilds: a city on its ruins, a people multiplied, a ruler from among them who may “draw near” to the Lord, and the covenant sentence “Ye shall be my people, and I will be your God.” The last two verses return to anger, and then to a promise about understanding: “in the latter days ye shall consider it.” The opening promise (verse 3) has several fulfillments: the return from Babylon, the gathering of the Jews in the last days, and the return of the lost tribes.

Tap any highlighted phrase to open a note beneath its versein the margin.

Verses 1–4

Write it in a book

In plain words

The word of the Lord came to Jeremiah: “Write all the words I have spoken to you in a book. The days are coming when I will bring my people Israel and Judah back from captivity, and they will possess the land I gave their fathers.” These are the words He spoke about Israel and Judah.

1 The word that came to Jeremiah from the LORD, saying,

2 Thus speaketh the LORD God of Israel, saying, Write thee all the words that I have spoken unto thee in a book.

Context #

Written, not spoken

Jeremiah is told to write these promises instead of preaching them, because the people who most need them will read them later.

Jeremiah is told to write these promises instead of preaching them, because the people who most need them will read them later. There are two reasons: Jeremiah “was in jail at the time,” so “the written word would still allow the words of a prophet to reach the people,” and those in captivity “might be more teachable and could read it at a later time.”

The chapter's date is uncertain (see the setting), but its audience is plain from verse 10: those in “the land of their captivity,” who need to hear that the story does not end there.

Sources: Jeremiah 30: The Lord Promises Help, Old Testament Seminary Student Study Guide.

3 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.

Latter-day Prophets #

One promise, three returns

The promise in verse 3 has more than one fulfillment, and the Church's teaching separates three.

The promise in verse 3 has more than one fulfillment, and the Church's teaching separates three. It refers “to the return of the Jews after seventy years of captivity in Babylon” (the return under Cyrus, Ezra 1:1–2); “to the restoration of the Jews to their homeland in the last days after they have been scattered for the second time”; and “to the return of the lost tribes from the lands of the north.” The words “Israel and Judah” matter here: Israel, the northern kingdom, “was taken by the Assyrians over 120 years before” this message was given.

Elder Ezra Taft Benson, citing this verse and Jer. 33:7, described the latter-day gathering as having “three phases: the gathering of Israel to the land of Zion, the American hemisphere; the return of the Ten Tribes from the countries of the north; and the reestablishment of the Jews in Palestine as God's chosen people.”

The gathering is not only a matter of place. Elder Bruce R. McConkie taught that Israel “was scattered for apostasy,” and that gathering “consists of believing the gospel, joining the Church, and coming into the kingdom,” though “it may also consist of assembling to an appointed place or land of worship.”

Sources: Chapter 25: Prophecies of a Latter-day Gathering (Jeremiah 23; 30–31; 33; 46–51; Obadiah), Old Testament Student Manual: 1 Kings–Malachi (2003). Jeremiah 30–33, Old Testament Seminary Teacher Resource Manual. Lesson 139: Jeremiah 30–41, Old Testament Seminary Teacher Material (2018). Jeremiah 30: The Lord Promises Help, Old Testament Seminary Student Study Guide.

4 And these are the words that the LORD spake concerning Israel and concerning Judah.

Verses 5–11

Terror, and then deliverance

In plain words

“We have heard a cry of terror, fear, and no peace. Ask, and see whether a man gives birth. Why then does every man have his hands on his loins like a woman in labor, and every face turned pale? That day is great; there is none like it. It is a time of trouble for Jacob, but he will be saved out of it. In that day I will break the yoke from his neck and burst his bonds, and strangers will no longer make him a slave. They will serve the Lord their God and David their king, whom I will raise up for them. Do not be afraid, my servant Jacob, I will save you from far away, and your descendants from the land of their captivity. Jacob will return and have rest and quiet, and no one will make him afraid. I am with you to save you. I will make a full end of all the nations where I scattered you, but I will not make a full end of you. I will correct you in measure, and I will not let you go entirely unpunished.”

5 For thus saith the LORD; We have heard a voice of trembling, of fear, and not of peace.

6 Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?

Imagery #

A man in labor

Men do not give birth, so the question is a way of asking why every man is acting as if he does.

Men do not give birth, so the question is a way of asking why every man is acting as if he does. “Doth travail” means “be in labor,” and the image is of agony: every man with “his hands on his loins, as a woman in travail,” and every face pale. One reading is that the prophet speaks as one of the people (“We have heard a voice of trembling”) and carries his hearers “into the great day to come” before it arrives, so that the horror in verse 6 is the dread of the day named in verse 7.

Sources: Jeremiah 30: The Lord Promises Help, Old Testament Seminary Student Study Guide. Carl Friedrich Keil, Biblical Commentary on the Prophecies of Jeremiah, Trans. David Patrick and James Kennedy. Edinburgh: T. & T. Clark, 1874–1880; in Keil and Delitzsch, Biblical Commentary on the Old Testament, online at Bible Hub.

7 Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.

Related Scriptures #

The time of Jacob’s trouble

“That day” in verse 7 is a day of the Lord's judgment, and the Church edition's footnote sends the reader to Joel 2:11 (“the day of the Lord is great and very terrible; and who…

“That day” in verse 7 is a day of the Lord's judgment, and the Church edition's footnote sends the reader to Joel 2:11 (“the day of the Lord is great and very terrible; and who can abide it?”) and Mal. 4:5. The Church's teaching reads verses 7–12 together as a promise that “the Lord will gather Judah and Israel in the last days.”

One reading argues from the words “that day”: they “point to the future,” which on that reading excludes the fall of Jerusalem, and it notes that the judgment falls “not merely on the heathen nations, but also on the godless members of the covenant people.” That makes the day a time of distress for Israel as well as for the nations, with the promise that Jacob “shall be saved out of it.” The verse itself keeps the two together: the most terrible day in the chapter and its first word of rescue come in the same sentence.

Sources: The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints. Lesson 139: Jeremiah 30–41, Old Testament Seminary Teacher Material (2018). Carl Friedrich Keil, Biblical Commentary on the Prophecies of Jeremiah, Trans. David Patrick and James Kennedy. Edinburgh: T. & T. Clark, 1874–1880; in Keil and Delitzsch, Biblical Commentary on the Old Testament, online at Bible Hub.

8 For it shall come to pass in that day, saith the LORD of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him:

Related Scriptures #

The yoke and the bonds

The yoke is first of all Nebuchadnezzar's: “the yoke of oppression of Nebuchadnezzar.”

The yoke is first of all Nebuchadnezzar's: “the yoke of oppression of Nebuchadnezzar.” What the “bonds” are is explained in D&C 113:9–10. That passage answers a question about Zion loosing herself from the bands of her neck (Isa. 52:2): “The bands of her neck are the curses of God upon her, or the remnants of Israel in their scattered condition among the Gentiles.” The remedy is the same in both places: “the scattered remnants are exhorted to return to the Lord from whence they have fallen; which if they do, the promise of the Lord is that he will speak to them, or give them revelation.”

One reading takes the promise wider than Babylon, as deliverance “not merely from the yoke of Babylon, but from every yoke which strangers have laid or will lay on them.” D&C 113:10 reads “bands” as a condition, being scattered under God's curses, and not only as the rule of one empire.

Sources: Chapter 25: Prophecies of a Latter-day Gathering (Jeremiah 23; 30–31; 33; 46–51; Obadiah), Old Testament Student Manual: 1 Kings–Malachi (2003). The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints. Carl Friedrich Keil, Biblical Commentary on the Prophecies of Jeremiah, Trans. David Patrick and James Kennedy. Edinburgh: T. & T. Clark, 1874–1880; in Keil and Delitzsch, Biblical Commentary on the Old Testament, online at Bible Hub.

9 But they shall serve the LORD their God, and David their king, whom I will raise up unto them.

Witness of Christ #

David their king

“David” here means the Messiah, not the ancient king. The chapter heading in the Church's edition puts it in parentheses: “David, their king (the Messiah).”

“David” here means the Messiah, not the ancient king. The chapter heading in the Church's edition puts it in parentheses: “David, their king (the Messiah).” This “David” is “the Messiah and King whom God promised would be David's descendant,” a promise “fulfilled at the coming of Jesus Christ and … fulfilled again at the Second Coming.” Jesus is “the King David of the latter days,” “a branch of the ancient line of King David.”

Elder Bruce R. McConkie, writing of Jer. 30:8–9 and Jer. 33:15: “That the Branch of David is Christ is perfectly clear. We shall now see that he is also called David, that he is a new David, an Eternal David.” The Church edition links the verse to Jer. 23:5, Ezek. 34:24, and Ezek. 37:24, where the same king is promised.

Sources: Jeremiah 30: The Lord Promises Help, Old Testament Seminary Student Study Guide. Jeremiah 30–33, Old Testament Seminary Teacher Resource Manual. Chapter 25: Prophecies of a Latter-day Gathering (Jeremiah 23; 30–31; 33; 46–51; Obadiah), Old Testament Student Manual: 1 Kings–Malachi (2003). The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

10 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 him afraid.

11 For I am 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.

Related Scriptures #

Corrected, not ended

God's discipline of Israel has a limit set in advance: He will end the nations that scattered them but “not make a full end” of Israel.

God's discipline of Israel has a limit set in advance: He will end the nations that scattered them but “not make a full end” of Israel. “In measure” means with “justice,” and the “chastisement” of verse 14 is “correction.” He “does not, however, ignore the sins of His people.” So the verse holds two things together, that Israel is not spared the consequence and that the consequence is not final.

The Church edition links the verse to Amos 9:8 (“saving that I will not utterly destroy the house of Jacob”) and to D&C 101:1–9, spoken of the Lord's people “afflicted, and persecuted, and cast out from the land of their inheritance.” There the Lord says they “must needs be chastened and tried, even as Abraham,” and then: “notwithstanding their sins, my bowels are filled with compassion towards them. I will not utterly cast them off; and in the day of wrath I will remember mercy” (D&C 101:4, D&C 101:9). The revelation puts Jeremiah's principle in modern words.

Sources: Jeremiah 30: The Lord Promises Help, Old Testament Seminary Student Study Guide. Chapter 25: Prophecies of a Latter-day Gathering (Jeremiah 23; 30–31; 33; 46–51; Obadiah), Old Testament Student Manual: 1 Kings–Malachi (2003). The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

Verses 12–17

The wound and the healing

In plain words

“Your bruise is incurable and your wound is grievous. No one pleads your cause, there is no medicine to bind it up. All your lovers have forgotten you and do not look for you, for I have struck you as an enemy would, with the discipline of a cruel one, because your guilt was great and your sins many. Why do you cry out over your hurt? Your pain is incurable because your guilt was great; I have done these things to you. Therefore all who devour you will be devoured, all your enemies will go into captivity, those who plunder you will be plundered, and those who prey on you I will make prey. I will restore you to health and heal your wounds, says the Lord, because they called you an outcast: ‘Zion, whom no one seeks.’”

12 For thus saith the LORD, Thy bruise is incurable, and thy wound is grievous.

Related Scriptures #

Not incurable

The Joseph Smith Translation reverses the verse's first claim. It reads: “thy bruise is not incurable, although thy wounds are grievous.

The Joseph Smith Translation reverses the verse's first claim. It reads: “thy bruise is not incurable, although thy wounds are grievous. Is there none to plead thy cause, that thou mayest be bound up? Hast thou no healing medicines?” (Jer. 30:12–13, JST, as given in the Church edition's footnote). Verse 15 becomes a question too: “Is thy sorrow incurable?”

The change shows what the chapter is doing. The wound is grievous, and the people thought it past healing: Judah's wounds “were not incurable, but the people thought they were.” “While Israel's condition of spiritual decay and physical bondage is grievous and difficult, it is not incurable or hopeless.” That is why the verse can be followed, five verses later, by “I will restore health unto thee.” Read in the KJV alone, verse 12 and verse 17 seem to contradict each other; with the JST, the first is what the people feared and the second is what the Lord answers.

Sources: The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints. Jeremiah 30: The Lord Promises Help, Old Testament Seminary Student Study Guide. Lesson 139: Jeremiah 30–41, Old Testament Seminary Teacher Material (2018).

13 There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.

14 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; because thy sins were increased.

Imagery #

Lovers who forgot her

The “lovers” are the false gods Israel ran after. They are those “that Jehovah's unfaithful wife, Israel, sought after,” a marriage image for the covenant.

The “lovers” are the false gods Israel ran after. They are those “that Jehovah's unfaithful wife, Israel, sought after,” a marriage image for the covenant. They do not “seek” her now.

The Church edition's footnotes show the pattern in other places. In Lamentations, “among all her lovers she hath none to comfort her: all her friends have dealt treacherously with her” (Lam. 1:2). And Hosea shows what turning elsewhere for healing looks like: “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).

15 Why criest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquity: because thy sins were increased, I have done these things unto thee.

Related Scriptures #

Why criest thou?

The Lord takes responsibility for the wound, and says why. Because Judah's sins increased, “I have done these things unto thee” (verse 15).

The Lord takes responsibility for the wound, and says why. Because Judah's sins increased, “I have done these things unto thee” (verse 15). The Church edition links the verse to a modern revelation with the same logic: “I, the Lord, have suffered the affliction to come upon them, wherewith they have been afflicted, in consequence of their transgressions” (D&C 101:2), and, at verse 14, to Lamentations, which says that “the Lord hath afflicted her for the multitude of her transgressions” (Lam. 1:5).

The same revelation says what trouble does to a people: “In the day of their peace they esteemed lightly my counsel; but, in the day of their trouble, of necessity they feel after me” (D&C 101:8). Jeremiah's “Why criest thou?” is answered in the same way: the affliction has a cause, and the Lord who names it is the one who goes on to say “I will heal thee” (verse 17).

Sources: The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

16 Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey.

Context #

The devourers devoured

Israel's enemies will meet the fate they gave her, and history bore it out: “The Assyrians were destroyed by the Babylonians; the Babylonians by the Medes and Persians; the…

Israel's enemies will meet the fate they gave her, and history bore it out: “The Assyrians were destroyed by the Babylonians; the Babylonians by the Medes and Persians; the Egyptians and Persians by the Greeks.”

“All these empires have now vanished, but the Jews still exist as a distinct people.” That is the contrast the verse sets up: the nations that scattered Israel are gone, and the people who were only “corrected” remain.

Sources: Chapter 25: Prophecies of a Latter-day Gathering (Jeremiah 23; 30–31; 33; 46–51; Obadiah), Old Testament Student Manual: 1 Kings–Malachi (2003).

17 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.

Verses 18–22

The city rebuilt

In plain words

“I will restore the fortunes of Jacob's tents and have compassion on his dwellings. The city will be rebuilt on its ruins, and the palace will stand where it should. Thanksgiving and the sound of merrymaking will come from them. I will multiply them and they will not be few; I will honor them and they will not be small. Their children will be as before, their assembly will be established before me, and I will punish all who oppress them. Their leader will be one of their own, their ruler will come from among them. I will bring him near and he will approach me, for who would otherwise dare to pledge his heart to approach me? You will be my people, and I will be your God.”

18 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.

Language #

The city on its heap

“Heap” means “ruins”: Jerusalem will be rebuilt on the rubble of the old city.

“Heap” means “ruins”: Jerusalem will be rebuilt on the rubble of the old city. In the next clause, the Hebrew says that “the citadel shall stand in its right place” (the Church edition's footnote).

The promise runs on into verse 19, where thanksgiving and laughter come from the rebuilt city and the people “shall not be few.” The Church edition links “multiply” to D&C 45:58, in a passage about those who “shall abide the day” of the Lord's coming: “the earth shall be given unto them for an inheritance; and they shall multiply and wax strong.”

Sources: Jeremiah 30: The Lord Promises Help, Old Testament Seminary Student Study Guide. The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

19 And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small.

20 Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress them.

21 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 is this that engaged his heart to approach unto me? saith the LORD.

Language #

Who is this that engaged his heart

The question is hard to read, and it is a real question for a reader of the KJV.

The question is hard to read, and it is a real question for a reader of the KJV. “Engaged” means “pledged”: who is this that has pledged his heart to come near to the Lord?

One reading takes the verse as a statement about the ruler promised in the first half. The two verbs for “draw near” and “approach” are the language of priestly service, and “this prerogative of the priests the Lord will, in the future, vouchsafe also to the princes of Israel.” The question then explains why that is remarkable: “who is there that stands surety for his heart, i.e., with his heart answers for the consequences of approaching me?” On that reading the question points to the ruler, since “the context evidently requires us to refer the words to the king.” The Church edition links “draw near” to “God, Presence of.” The verse can be read without settling the question: the promised ruler comes from among the people, and the Lord says, “I will cause him to draw near.”

22 And ye shall be my people, and I will be your God.

Related Scriptures #

My people, your God

The covenant sentence closes the chapter's rebuilding and states its goal: “In the latter days Israel will be the Lord's people, and He will be their God as He desired in the beginning.”

The covenant sentence closes the chapter's rebuilding and states its goal: “In the latter days Israel will be the Lord's people, and He will be their God as He desired in the beginning.” The Church edition links it to Hosea, where the same sentence reverses a rejection: “I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God” (Hosea 2:23).

Verses 23–24

The whirlwind and the promise

In plain words

The Lord's storm goes out in fury, a whirlwind that whirls down on the heads of the wicked. The Lord's fierce anger will not turn back until He has carried out and accomplished the purposes of His heart. In the latter days you will understand this.

23 Behold, the whirlwind of the LORD goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked.

24 The fierce anger of the LORD shall not return, until he have done it, and until he have performed the intents of his heart: in the latter days ye shall consider it.

Latter-day Prophets #

In the latter days ye shall consider it

The chapter ends by saying it will be understood later. The Church edition gives the Hebrew behind “consider it” as “fully understand this” and links to 2 Ne. 25:8, where Nephi…

The chapter ends by saying it will be understood later. The Church edition gives the Hebrew behind “consider it” as “fully understand this” and links to 2 Ne. 25:8, where Nephi says of the words of the prophets (there Isaiah's) that “in that day shall they understand them.”

For Jeremiah, that means: “Only now, in the last days, as these promises are realized, can one fully understand what Jeremiah and the other prophets were saying.” Read with verse 2, the command to write and the promise of later understanding go together.

Seeing Christ in Jeremiah 30

The chapter has a Savior in both senses: a king and a healer. “It is the Lord Jesus Christ who saves. He is Israel's Savior and Redeemer.” Verse 9 names Him as “David their king, whom I will raise up unto them,” the Messiah and King promised to David's line (Jer. 30:9); the Church edition links it to Jer. 23:5, where He is the righteous Branch. Verse 11 says, “I am with thee, saith the LORD, to save thee,” and verse 17, “I will restore health unto thee, and I will heal thee of thy wounds.” The Lord who says in verse 15 that He caused the wound is the same who heals it, and the JST has Him say the wound is not incurable.

Worth exploring next

Jer. 31 continues the promises, with the new covenant at its center.
Jer. 23:5–6 and Jer. 33:15–16 speak of the same Branch and “David.”
D&C 101:1–9 and D&C 113:7–10, the latter-day revelations linked to verses 8, 11, and 15, on scattered Israel's chastening and return.
2 Ne. 25:8 on the words of the prophets being understood “in that day.”

Sources & further reading

“Jeremiah”, Bible Dictionary.
The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.
Carl Friedrich Keil, Biblical Commentary on the Prophecies of Jeremiah, Trans. David Patrick and James Kennedy. Edinburgh: T. & T. Clark, 1874–1880; in Keil and Delitzsch, Biblical Commentary on the Old Testament, online at Bible Hub.
Chapter 25: Prophecies of a Latter-day Gathering (Jeremiah 23; 30–31; 33; 46–51; Obadiah), Old Testament Student Manual: 1 Kings–Malachi (2003).
Jeremiah 30–33, Old Testament Seminary Teacher Resource Manual.
Jeremiah 30: The Lord Promises Help, Old Testament Seminary Student Study Guide.
Lesson 139: Jeremiah 30–41, Old Testament Seminary Teacher Material (2018).

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