(Verse 5 onwards) And Jeremiah the prophet said to the prophet Hananiah: Listen, Hananiah: The Lord did not send you, and yet you have made this people trust in a lie. Therefore, thus says the Lord: Behold, I will send (or cast) you away from the face of the earth, you will die this year. And what follows: Because you have spoken against the Lord. And Hananiah the prophet died in that year, in the seventh month, which is not mentioned in the Septuagint. For as much as they have set him forth above: He died in the seventh month. And this Ananias is not spoken of in the Septuagint as a prophet, though the Holy Scripture of the Hebrews calls him a prophet, even though Jeremiah accuses him, saying: Hear, Ananias, the Lord has not sent you, yet thou have prophesied. For how could he call him a prophet, whom he denied to be sent by the Lord? But the truth and order of the history is preserved, as we have said, not according to what it was, but according to what it was thought to be at that time. You deceived, he says, the people with a lie, so that they would not submit to the judgments of God. Therefore, you know that you will die this year. When we die, we are released from the prisons of the body, according to that testimony, which heretics interpret wrongly: Bring my soul out of prison (Ps. 141:8): so how is death now imposed as a punishment on false prophets? But in this place it should be noted that Jeremiah, after suffering injury from a false prophet, and before receiving a direct message from the Lord, remains silent; later, however, sent by the Lord, he boldly accuses the liar and announces his impending death. And that he who usually translates the seventh month is said to rest under this number, perhaps they falsely claim that he died in the seventh month so that he may be freed from the evils of the body, according to what they quote from the writing. Death is rest for a man. But we know that the bodies of believers are temples of God, if indeed the Holy Spirit dwells in them (Sirach 22:11).
29:1-7
(Chapter 29, verses 1 and following) These are the words of the book that Jeremiah the prophet sent from Jerusalem to the remaining elders of the exile, to the priests, to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon. After King Jeconiah, the queen mother, the eunuchs, the officials of Judah and Jerusalem, the craftsmen, and the metal workers had departed from Jerusalem, by the hand of Elasah the son of Shaphan and Gemariah the son of Hilkiah, whom Zedekiah king of Judah sent to Babylon to Nebuchadnezzar king of Babylon, saying: Thus says the Lord of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: Build houses and live in them; plant gardens and eat their produce. Take wives and generate sons and daughters; give your sons wives and give your daughters to husbands, and let them bear sons and daughters, and multiply, and do not be few in number. And seek the peace of the city (or land) to which I have led you, and pray to the Lord for it, for in its peace you will have peace. This letter, or rather book, of Jeremiah the prophet is sent to Babylon by the messengers Sedecias, Ellassa and Gamaria, to those who were transported with Jechoniah and his mother by Nebuchadnezzar: so that, by the opportunity of the royal legation, the Prophet might fulfill his own work and admonish the transplanted people of the things that had been commanded to him by the Lord. He spoke beautifully: Jehoiachin the king, and the queen, and the eunuchs, and the princes of Judah, and the rest went out. And: Thus says the Lord of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: They shall seem to have been relocated not by the power of the king of Babylon, but by the will of the Lord. And first, the word is directed to the elders, then to the priests, thirdly to the prophets, fourthly to the whole people of God: so that according to the order of age, letters would also reach the prophets who were being instructed. But they should not rely on their own words, but on the Lord's, to build houses and live in them, and to plant gardens, or orchards, and eat their fruit, take wives, and generate sons and daughters, and multiply in the place of their migration, and not be few in number, and seek the peace of the city or land to which the Lord has brought them, and pray for them ((or it)) to the Lord. And giving reasons, he says, because in the peace of that land there will be peace for you. Jeremiah, because after a short time there was going to be captivity for Jerusalem, it is ordered that he should not take a wife or have children. Hence it is said to us by the Apostle: Time is short, it remains, that those who have wives should be as if they had none (I Corinthians VII, 19). If the use of wives is taken away from those who have them due to the narrowness of time, how much more is it commanded that those who do not have them should not take them! But this whole prophecy warns against the false prophets, who were promising them a return to Jerusalem after a short time; but so that they know that they will stay in Babylon for a long time: in such a way that they should take wives, plant orchards, sow gardens, build houses, and have children. And what he added: Seek the peace of the city, or the land. And again: For in its peace there will be peace for you, it will be compared to the Apostolic, in which he commands: I beseech you therefore, first of all, to offer supplications, prayers, petitions, thanksgivings, for all men, for kings and for all that are in high position, that we may lead a quiet and tranquil life in all godliness and honesty (2 Timothy 2:1-2). Furthermore, according to mystical understanding, after we have been cast out from Jerusalem, that is, the Church, because of our sins, and delivered to Nebuchadnezzar, about whom the same Apostle says: I have delivered such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord (I Cor. 5:5). And again: Whom I have delivered to Satan, that they may learn not to blaspheme (I Tim. 1:20), we should not be secure, nor be sluggish in idleness, nor completely despair of salvation; but first build houses, not on sand, but on rock, and such houses as the midwives built in Exodus: because they feared the Lord (Exod. 1). Then to plant gardens, or orchards, such as the Lord planted a paradise in Eden, and placed in it the tree of life, of which it is written: The tree of life is to those who lay hold of her; and he that takes hold of her is fortunate (Prov. III, 18). Thirdly, to take wives, of whom one is wisdom, of which Solomon writes: Love her, and she will keep you; embrace her, and she will exalt you (Prov. IV, 6). And in another place: I sought to take this spouse for myself, and I became a lover of her beauty (Wis. VIII, 2). It is not enough for us to have one wise wife, unless we also have the other virtues, courage, moderation, and justice, so that we may generate more children from them. Let us also give our daughters to husbands, so that the truth of faith, which is understood in children, may be connected to good works, which are related to daughters, and let good works be joined to the health of faith. By generating such sons and daughters, may we multiply in number, so that as we demolish what is small, and grow into perfect manhood, we may be worthy to hear: I write to you, fathers: because you have known him, who is from the beginning (1 John 2:13); and let us say with the Apostle to our children: For in Christ Jesus by the Gospel, I have begotten you (1 Corinthians 4:15). Let us also seek peace for the Church, our city, and our land, so that we may be deserving to return to it, from which we have been transferred by the judgment of the Lord, to dwell in the error of confusion. For if it receives us, we have peace. Together with the mercy of the Lord to be considered: He has commanded us to pray for our enemies and to do good to those who persecute us, so that we are not content only with our own salvation, but also seek the salvation of our enemies (Luke VI).
29:8-9
(Verse 8, 9) For thus says the Lord of hosts, the God of Israel: Do not let your prophets who are among you and your diviners deceive you, nor give heed to your dreams which you dream. For they prophesy falsely to you in My name; I have not sent them, says the Lord. The prophet Ezekiel testifies that there were prophets, or rather false prophets, and diviners and dreamers in Babylon, among those whom Nebuchadnezzar had brought with Jehoiachin and his mother, as he writes against them, to whom Jeremiah also commands not to believe (Ezekiel 13). However, at the time when this Epistle was being directed, Ezechiel had not yet begun to prophesy in Babylon. For this speech is sent in the beginning of the reign of King Sedeciae. But Ezechiel, in the fifth year of the exile of Jechonias, began to prophesy, which was also the same year of the reign of Sedeciae. Furthermore, according to the allegory, we should consider as false prophets those who interpret the words of Scriptures differently than the Holy Spirit sounds. And we should consider as divine those who pronounce their own conjecture and uncertain future events as if they were true, without the authority of divine words. And also the dreamers, who do not heed that writing: Neither give sleep to thine eyes, nor slumber to thine eyelids (Prov. VI, 4); of whom the apostle Judas speaks: Likewise also these dreamers defile the flesh, despise dominion (Judae 8): whose mind is not awake, but is oppressed by the sleep of arrogance and error, and is surrounded by the horror of night, of whom the apostle Paul speaks: Awake, thou that sleepest? And arise from the dead, and Christ will enlighten you (Ephes. V, 14).
29:10-13
(Vers. 10 seqq.) Because this is what the Lord says: When seventy years are completed in Babylon, I will visit you, and I will fulfill my good word to bring you back to this place. For I know the thoughts that I think towards you, says the Lord, thoughts of peace and not of affliction, to give you a future and a hope. Then you will call upon me, and you will go and pray to me, and I will listen to you. You will seek me and find me when you search for me with all your heart, and I will be found by you (or I will appear to you), says the Lord. Do not, he says, believe in false prophets, diviners, and dreamers of yours, who promise you the return to Jerusalem soon. For unless seventy years are completed, while Cyrus, the king of the Persians, releases the captives, you will not return to your homeland; and then I will fulfill my promises, to bring you back to this place: For I know the thoughts that I think about you, says the Lord. It is said that we know what he thinks, but they, together with their prophets, gods, and dreamers, are ignorant. The knowledge of the future, therefore, belongs only to God. 'I will give you,' he says, 'an end and patience: the end of captivity and the patience of present struggles, or the hope of the future. Then you will call on me and go to Jerusalem: and you will pray, and I will hear you. Certainly, without the invocation and prayer of the captives, the Lord could fulfill what he promised; but he encourages them to pray, so that they may deserve to receive what was promised. You seek me, and you will find me, when you seek with all your heart; according to that Gospel: Ask and you shall receive, seek and you shall find, knock and it shall be opened to you (Matt. VII, 7). According to the anagoge, we are immersed in the confusion of this world as long as we merit to receive the rest of the sevenfold number, and having received penance, may God fulfill what He has promised, and may we be restored to our place in the Church. Therefore, the Lord has seemed to strike us in order to heal us: He will give us an end to our labor and patience: and we will call upon Him, and return to the Church, and we will pray, and be heard: we will seek and find Him when we have sought Him with all our heart, and then He will appear to us. Some interpret seventy years according to what is written: The days of our years in them are seventy years (Psalm 89:10), which when completed, we shall return to the Lord with all our heart, and we shall be heard, and the end of our labor and patience shall come: for now we possess all things in shadow and in image.
29:14-20
(Verse 14 and following) And I will restore your captivity, and gather you from all the nations and from all the places to which I have driven you, declares the Lord. And I will bring you back to the place from where I sent you into exile. For you have said, 'The Lord has raised up prophets for us in Babylon.' Thus says the Lord concerning the king who sits on the throne of David, and concerning all the people who live in this city, your fellow countrymen who did not go with you into exile. Thus says the Lord of hosts: Behold, I will send against them the sword, famine, and pestilence, and I will make them like rotten figs that cannot be eaten, because they are so bad. And I will pursue them with the sword, famine, and pestilence, and I will give them as a horror to all the kingdoms of the earth, to be a curse, a terror, a hissing, and an object of scorn among all the nations where I have driven them, because they did not listen to my words, declares the Lord, that I persistently sent to them by my servants the prophets, but you would not listen, declares the Lord. So hear the word of the Lord, all the exiles whom I sent from Jerusalem to Babylon. + Up to this point, it is not found in the seventy, which I have marked with asterisks. For the rest, in which either individual verses or a few words have been omitted, I did not want to note, so as not to make the reading tedious. But the Lord promises to those who were in exile that after seventy years of captivity he will make them return from all the nations and from all the places to which he has driven them, and after the captivity has been ended, they will regain their former state and homeland. And when I, says he, shall do these things of my own accord, and shall surely return to you at a certain time, you are being deceived in vain, and you think you have prophets in Babylon who promise you false things. So you should know that you should by no means hope for a return now: but build houses, plant orchards, take wives, and give birth to children, and multiply in number, and wait for the promised time. Hear what the Lord speaks to Zedekiah, who now reigns in Jerusalem, and to all the inhabitants of his city, that is, to your brothers, who did not want to obey my advice, and to migrate to Babylon with you, because they can by no means escape captivity, but will die by sword, and hunger, and pestilence. And I will set them like a basket of bad figs, which Theodotio interpreted as rotten figs: the second worst: Symmachus, the last: which in Hebrew are called Suarim (), but due to the mistake of the scribes, instead of the middle syllable or letter Alpha, the Greek Delta is written: so instead of Suarim, it is read as Sudrim. However, just as a basket or a crate, which had good figs, is said to have had first figs: likewise, the other basket, which had bad figs, is written to have had last figs. And I will pursue, he says, those who now dwell in the city of Jerusalem, with sword, famine, and pestilence: so that as soon as they are able to break through the siege and escape, they may be scattered throughout all lands, and may be an example to all of curse, shame, hissing, and reproach: to whom I will cast out (Ah, you), because they did not listen to my words, says the Lord, which I spoke to them through my servants, rising up early and sending them: and I have never ceased warning them, that they should imitate you who now enjoy peaceful leisure in exile, until the promise of the Lord is fulfilled. But you, who have obeyed my command and handed yourselves over to the Babylonian king, listen to what I have to say. And in this place, a delusional Interpreter dreams of the downfall of heavenly Jerusalem and suspects that the prophecy is directed to those who dwell in the region of Babylon in this world: that they willingly descend into these bodies and build homes in the land of the Chaldeans, plant orchards, take wives, bear children, and through good works be restored after seventy years to their original place and to heavenly Jerusalem. But those who refuse of their own will to descend to earthly matters will suffer these things that the Lord threatens to Zedekiah and his people. Those who refuse to imitate their brothers and come to Babylon will be struck by the sword, famine, and pestilence, that is, a scarcity of all things, and they will be like the worst figs that cannot be eaten; and they will be pursued by an eternal sword, and will be a vexation to all the kingdoms of the earth, so that they will not become humans, but demons, aerial powers, and they will be among all the Angels who preside over each province as a curse, astonishment, hissing, and reproach to all nations. And this they will endure for this reason, because they refused to listen to the words of the Prophets in heavenly Jerusalem, who urged them to descend to earthly things and assume a humble body; and after true Sabbath observance, to possess the original place through acts of repentance. He said these things. When his disciples hear them, and the refuse of the Grunnian family, they think they hear divine mysteries. And we who despise these things are regarded as mere animals and called 'mud people,' because being formed in the mud of this body, we are unable to perceive heavenly things.
29:21-23
(Verses 21-23) This is what the Lord of hosts, the God of Israel, says to Ahaziah son of Coliah, and to Zedekiah son of Maasiah, who prophesy to you falsely in my name: Behold, I will deliver them into the hand of Nebuchadnezzar king of Babylon, and he will strike them down before your eyes. And a curse will be taken up against all the exiles from Judah who are in Babylon, saying, 'May the Lord make you like Zedekiah and like Ahaziah, whom the king of Babylon roasted in the fire, because they have done foolishness (or wickedness) in Israel and have committed adultery with the wives of their friends (or fellow citizens); and they have spoken a false word in my name, which I did not command them. I am the judge and witness, says the Lord.' The Hebrews say that these are the elders who have done foolishness in Israel and have committed adultery with the wives of their neighbors. To one of them, Daniel speaks: Old age of evil days. And to another: The seed of Chan has deceived you, not Judah, and desire has undermined your heart. This is what you did to the daughters of Israel, and they, being afraid, spoke with you; but the daughter of Judah did not endure your wickedness. And what the Prophet now speaks: And they have spoken a word in my name falsely, which I did not command them; they think that it signifies that those wretched women who are carried about by every wind of doctrine have deceived them, by saying to them that because they were of the tribe of Judah, Christ was to be born from their own seed; enticed by desire, they offered their bodies as if they were future mothers of Christ; But what is said at present: whom the king of Babylon roasted in the fire, seems to contradict the story of Daniel. For he asserts that they were stoned to death according to the judgment of Daniel by the people: but here it is written, that the king of Babylon cast them into the fire. Hence, by most and almost all Hebrews, it is not received as a true story, nor read in their synagogues, as if it were a fable itself. For, say they, how could it happen that captive princes and their prophets had the power of stoning? And they affirm more strongly that this is true, which Jeremiah writes, that the elders were convicted indeed by Daniel, but that the judgment against them was pronounced by the king of Babylon, who held dominion over the captives as a victor and lord. How many, similar to Ahab and Zedekiah from our flock, prophesy falsehood in the name of the Lord, and commit foolishness in Israel, and commit adultery with the wives of their fellow citizens who were born in the same city of the Church! Those whom the true Nebuchadnezzar freezes in the fire of sin, as the prophet Hosea says: 'All those who commit adultery are like an overheated oven, ignited by the baker' (Hosea 7:4). Blessed is he who takes off the yoke from his youth, and sits alone, because he is filled with bitterness (Lamentations 3); he can say with David: 'I have not sat in the council of the wicked, and I will not enter with the evildoers' (Psalm 26:4). And what the Prophet now declares: 'I am the judge and witness,' says the Lord, has this meaning: 'What I say about the two false prophets, who speak my word falsely in my name, which I did not command them, I did not know by mere opinion, but I know for sure to be true, which no one can hide, nor escape from the truth of my judgment.'
29:24-29
(Verse 24 and following) And to Semeias the Nehelamite you shall say. And what follows: Thus says the Lord of hosts, the God of Israel: Since you have sent in your name letters to all the people who are in Jerusalem, and to Sophonias the son of Maasias the priest. And again from the Hebrew: And to all the priests (the Vulgate adds saying). And then the story continues: The Lord made you a priest to Joiada the priest, so that you may be a leader (or teacher and bishop) in the house of the Lord over every man seized and prophesying, to send him into punishment and into prison (or custody) and into the trap, which Symmachus translated as μόχλος, but Aquila put the Hebrew word itself, Sinac.
And why have you not rebuked Jeremiah of Anathoth, who prophesies to you? For he has sent to us in Babylon, saying: 'Build houses and live in them; plant gardens and eat their fruits.' So the priest Zephaniah read this book in the hearing of the prophet Jeremiah. Shemaiah of Nehelam, who was brought to Babylon with King Jehoiachin, also prophesied falsely to the people, saying that they would quickly return to Jerusalem. However, the following words of Jeremiah demonstrate that he was a false prophet: 'Thus says the Lord to Shemaiah of Nehelam, Because Shemaiah has prophesied to you, though I did not send him, and has made you trust in a lie, therefore thus says the Lord: Behold, I will punish Shemaiah of Nehelam and his descendants. He shall not have anyone living among this people, and he shall not see the good that I will do to my people, declares the Lord, for he has spoken rebellion against the Lord.' It is evident, then, that Jeremiah sent letters to those who were in Babylon, instructing them to build houses and dwell in them, to plant gardens and eat their produce, to take wives and have sons and daughters, and to seek the welfare of the city where they were in exile. He warned them not to listen to the false prophets among them, who were prophesying lies in the name of the Lord. Jeremiah knew that Shemaiah was one of those false prophets, so he sent a letter to Jerusalem addressed to Zephaniah the son of Maaseiah, the priest, and to the rest of the priests. In the letter, Jeremiah asked why he was not being reprimanded by Zephaniah, whose responsibility it was to distinguish between true prophets and false prophets. Jeremiah requested that Shemaiah be put in prison as a punishment for his lies, so that he would stop deceiving the people and causing more harm. Joiada was a priest who handed over the kingdom to Joash after the death of Athaliah, and he killed the priests of Baal (2 Kings 11; 2 Chronicles 23). This is therefore what it says: Why don't you imitate the priest Joiada and kill the false prophet Jeremiah? The Lord has established you as a successor to Joiada, to take care of the temple, and especially to discern those who speak with the Holy Spirit from those who speak with a demonic spirit. But the discernment of spirits is a gift of divine grace, as the Apostle John mentions (1 John 4). Why, he said, did you not rebuke Jeremiah of Anathoth? And because he himself deserved it as a false prophet, he turns it against the true prophet, and distorts the truth by lies. Thus, the more intelligent ones are considered sons of darkness to the sons of light in this generation. While we, who act with patience and await the salvation of the wretched, are preceded by the heretics, and they call us by their own name, leading the blind blind into the pit. He sent, he said, to us in Babylon, saying: It is far away. This is all that he lamented: why Jeremiah wrote the truth against his own lie, that it was a long way off, and that they would return to Jerusalem after seventy years: from where they should build houses, plant orchards, and eat their fruits, take wives, and have children, as the past speech narrated. When the priest Zephaniah received these letters, which were specifically written to his name, he read them to Jeremiah, rebuking him in a way and reproaching the reading itself, questioning why he dared to write such things in Babylon.
29:30-32
(Verse 30 and following) And the word of the Lord came to Jeremiah, saying: Send to all the exiles, saying: Thus says the Lord to Shemaiah of Nehelam: Because Shemaiah prophesied to you, though I did not send him, and made you trust in a lie, therefore thus says the Lord: Behold, I will punish Shemaiah of Nehelam and his descendants. He shall have none of his own people sitting in the midst of this people, and he shall not see the good that I will do to my people, declares the Lord, for he has spoken rebellion against the Lord. The false prophet Semeias, truly a Neelamite, who had taken foreign and turbid waters from the stream, becomes angry because he had written the truth about Jeremiah against his own lie, and he sends letters to the priest Sophonias. He desires that the prophet be imprisoned so that he cannot speak. He also secretly accuses the prophet Sophonias while reading the letter of the liar, and boasts that he has an accusation against him. The more of a crime are those who defend false prophets, and foster lies, and make other people's evil acts their own sins! Let the false prophet hear, let the priest understand what he deserves to hear from him: Thus says the Lord: Behold, I will visit Semeiah. The Lord speaks this, not the prophet, that he might visit Semeiah the Neelamite, not for healing, but for punishment of the liar, according to what is written: I will visit their iniquities with a rod, and their sins with scourges (Psalm 89:33). He not only visits the false prophet himself, but also his followers, whom he has deceived with his error. There will be, he says, no man seated in the midst of this people. Let the wicked brood be erased from the council of the saints, and let him not sit among the quiet ones, who, when he could not stand with those who stand, neither heard this: 'If he had stood in my substance' (Jer. XXIII). And although the Lord promises the perfection of all virtues at the end of a set time, he will not see the good that he claimed for himself in the present time. However, all this will happen because he has spoken rebellion against the Lord, saying that those captured by sins will return to Jerusalem; to whom the Apostle threatens: You are already full, you have already become rich, you have reigned without us; and I wish you would reign, so that we could reign with you (I Cor. IV, 8)!
Book Six
Book Six
The length of the book of the prophet Jeremiah exceeds our intention, so that although briefly, we may say many things. Therefore, the present sixth book of Commentaries on Jeremiah will contain mystical promises, which the Jews believe and our Jewish converts believe will be fulfilled at the end of the world, for they are not yet convinced that they have been fulfilled under Zerubbabel. But we, following the authority of the Apostles and Evangelists, and especially the Apostle Paul, show that whatever is promised to the Israelite people in a carnal sense is spiritually fulfilled in us today, and continues to be fulfilled. There is no other contention between Jews and Christians except this: that both they and we believe that Christ, the Son of God, has been promised; and they say that the things which are still future under Christ are to be fulfilled by them, which we say have been fulfilled by us. Therefore, since we already believe that Christ has come, it is necessary that we teach the things that are said to happen under Christ and that we are the children of Abraham, as it is written: God is able to raise up children of Abraham from these stones (Matthew 3:9), to whom the promise was made: And in your seed all nations will be blessed (Genesis 22:18). Teaching that this blessing of the vessel of election is accomplished in Christ: He did not say, he says, seeds, but seed, which is Christ (Galatians 3:16). Therefore, brother Eusebius, let us now, by the same labor and grace of the Spirit, with which we have interpreted the prophecies of other prophets, especially those of Isaiah, be able to explain the prophecies of this prophet as well. For as simple and easy as he seems in his words, he is just as profound in the majesty of his meanings.
30:1-3
(Chapter XXX—Verse 1 and following) This word, which was made to Jeremiah by the Lord, saying: Thus says the Lord, the God of Israel, saying: Write for yourself all the words that I have spoken to you, in a book. For behold, the days are coming, says the Lord, when I will turn the conversion of my people Israel and Judah, says the Lord, and I will convert them (or I will cause them to sit) in the land that I gave to their fathers, and they will possess it. For those who sent out false prophets to Babylon, to quickly bring back the people who had been captured with Jechoniah, and Ananiah son of Azur in Jerusalem preaching the same, Jeremiah the prophet affirmed that it would indeed happen, not within two years as they lied, but at the end of seventy years. And then he is commanded to write in a book and hand down to memory what the Lord predicts will come. From where it is clear that the time of the prophecy is not at hand, but many things must be fulfilled after these times, when Israel and Judah return to their land, and that which Ezekiel prophesied is fulfilled: two sticks to be joined together, and David reigning over them, as it is written: And my servant David shall be king over them, and there shall be one shepherd for all of them (Ezek. XXXVII, 24). Therefore, whatever we have said in that prophecy, it should also be understood in the present place, especially since Ezekiel in Babylon and Jeremiah in Jerusalem prophesied at the same time.
30:4-6
(Verse 4 and following) And these are the words that the Lord spoke to Israel and Judah, for this is what the Lord says: We have heard the voice of terror (or fear), and there is no peace. Inquire and see if a male gives birth. Why then do I see every man with his hand on his loins like a woman in labor, and all faces have turned pale? First, sadness is announced, so that after the magnitude of evils, joy may follow. Indeed, good health is more pleasant when illness has been driven away; and the magnitude of pain is turned into the magnitude of joys. But what he says is this, that such will be the fear and such the terror, that with peace driven away, everything will be filled with wars and blood, and even men (whose proper role is to fight against enemies) will be overcome by feminine fear: and their hands will not be directed to weapons, but to holding onto their kidneys, as if a woman in labor were holding onto her loins. And so the appearance of all will be turned into rust, the terror of the heart, the paleness of the countenance testifying. Some interpret this place according to tropology, so that they think that testimony: From fear of you, O Lord, we have conceived, and brought forth, and brought forth: we have made the spirit of your salvation upon the earth (Isaiah 26:17-18), and that Apostolic one in which it says: My little children, of whom I am in labor again, until Christ be formed in you (Galatians 4:19), is compared to this example: which is manifestly not to be pertained to terror, but to joy, since the present Scripture denotes the devastation of Israel, and the time of ruin.
30:7
(Verse 7) Alas, for that great day, there is no other like it, and it is a time of trouble for Jacob, but he will be saved from it. It predicts a time of misery, so that it may bring a time of joy. When, it says, such great evils have gone before, that the pain of all men may be compared to the pain of a woman in labor: yet the time of trouble for Jacob, that is, the people of God, will be changed into prosperity; and he too will be saved, with the understanding that it will happen in the time about which the prophecy was made. But understand Jacob as the twelve tribes, which by no means were under Zerubbabel, as some falsely think; but they were saved by the Gospel calling.