Exegetical and Hermeneutical Commentary of Jeremiah 30:18
Thus saith the LORD; Behold, I will bring again the captivity of Jacob’s tents, and have mercy on his dwelling places; and the city shall be built upon her own heap, and the palace shall remain after the manner thereof.
18. turn again the captivity ] See on Jer 29:14.
upon her own heap ] meaning the hill on which she had previously stood, on her old site. A hill was the usual position of the Eastern cities (Mat 5:14), as helping to protect them alike from sudden attack and from inundation. Hence the frequency with which the word Tel (which is the Hebrew here translated heap) forms part of the name of a city; Telassar (2Ki 19:12; Isa 37:12); Tel-harsha and Tel-melah (Ezr 2:59; Neh 7:61); Tel-abib (Eze 3:15).
palace ] See on Jer 6:5.
shall remain after the manner thereof ] shall be inhabited after its fashion, i.e. it shall be occupied by a king and shall be kept up with all the appliances and state suitable for such a place. Cp. note on “judgement” (same word in the Hebrew) in Jer 5:4.
Fuente: The Cambridge Bible for Schools and Colleges
The prophet speaks of Judah as the type of the Church, with Immanuel as her king.
Jer 30:18
tents – The word suggests that a considerable portion of the people were still nomads.
The city … the palace – Or, each city … each palace. The heap means an artificial mount to keep the city out of the reach of inundations, and to increase the strength of the fortifications.
Shall remain after the manner thereof – Rather, shall be inhabited according to its rights, i. e., suitably.
Jer 30:19
Them – i. e., the city and palace. Render the last words, become few become mean, i. e., despised, lightly esteemed.
Jer 30:21
Translate, And his glorious one shall spring from himself, and his ruler shall go forth from his midst … who is this that hath pledged his heart, i. e., hath staked his life, to dealt near unto Me? i. e., Messiah shall be revealed to them out of their own midst. He can draw near unto God without fear of death, because being in the form of God, and Himself God, He can claim equality with God Phi 2:6.
Jer 30:22
This is the effect of Messiahs ministry. Men cannot become Gods people, until there has been revealed one of themselves, a man, who can approach unto God, as being also God, and so can bridge over the gulf which separates the finite from the Infinite.
Fuente: Albert Barnes’ Notes on the Bible
Jer 30:18-20
I will also glorify them, and they shall not be small.
The Churchs encouragement in times of depression
I. A representation cf the Church in a state of great depression and affliction.
1. Consternation and dismay are evinced. There is the voice of trembling, and the agitation of fear, at the apprehension of approaching calamities. Every man is represented with his hands upon his loins, the symptoms of agonising pain; and all faces are turned unto paleness, the effect of extreme alarm.
2. Desolation and ruin are also intimated. Their bruise was incurable, and their wound was grievous; for they were wounded by the hand of an enemy,–with the chastisement of a cruel one.
II. The encouraging promise here given to the Church of her restoration to peace and prosperity.
1. Tranquillity and protection; or, peace in all her borders (Jer 30:10).
2. The renewal of her religious privileges (Jer 30:18; Jer 30:22).
3. The increase of her converts (Jer 30:19).
4. The joy of her members is next promised;–and this follows as a matter of course.
5. The destruction of her enemies. (R. Bond.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. The city shall be builded upon her own heap] Be re-edified from its own ruins. See the book of Nehemiah, passim.
And the palace shall remain] Meaning, the king’s house shall be restored; or, more probably, the temple shall be rebuilt; which was true, for after the Babylonish captivity it was rebuilt by Nehemiah, &c. By the tents, distinguished from the dwelling-places of Jacob, we may understand all the minor dispersions of the Jews, as well as those numerous synagogues found in large cities.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This verse manifestly is a promise of the rebuilding of the city, and was fulfilled in the times of Ezra; and the term
captivity, which in its proper sense relates to persons, not to places, being here applied to places, signifies the miserable state of Jerusalem upon the taking it by Nebuchadnezzar, which God promiseth to change or alter under the notion of
bringing again; so we read of the captivity of Job, who yet strictly was never a captive, Job 42:10. Whether by the term heap be meant the heap of rubbish into which the city was turned, upon the taking of it by the king of Babylon, or the hill upon which the city was builded, is not much material; by the palace is meant either the kings house or the temple: so the verse is a promise of the building again of the city, the temple, and the chief governors house, all which was fulfilled by Ezra, Nehemiah, and Zorobabel, the history of which we read in the books wrote by Ezra and Nehemiah.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. bring again . . . captivity(Jer 33:7; Jer 33:11).
tentsused to intimatethat their present dwellings in Chaldea were but temporary as tents.
have mercy ondwelling-places (Ps102:13).
own heapon the samehill, that is, site, a hill being the usual site chosen for a city(compare Jos 11:13, Margin).This better answers the parallel clause, “after the mannerthereof” (that is, in the same becoming ways as formerly), thanthe rendering, “its own heap of ruins,” as in Jer49:2.
palacethe king’s, onMount Zion.
remainrather, “shallbe inhabited” (see on Jer17:6, Jer 17:25). Thisconfirms English Version, “palace,” not as otherstranslate, “the temple” (see 1Ki 16:18;2Ki 15:25).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thus saith the Lord, I will bring again the captivity of Jacob’s tents,…. That is, the captives of Israel, the inhabitants of them; alluding to the patriarchs, Abraham, Isaac, and Jacob, dwelling in tents, and to the Israelites in the wilderness; and fitly expresses the present unsettled state of the Jews:
and have mercy on his dwelling places; by restoring Israel, or Jacob’s posterity, to their dwelling places in Jerusalem, and other places rebuilt by them and for them. The Targum is,
“I will have mercy on his cities;”
and the city shall be builded upon her own heap; the city of Jerusalem, as the Targum expresses it, as it was in the times of Zerubbabel; it was built in its place, as the same Targum; upon the very spot of ground where it before stood, which was become by its desolation a heap of rubbish: or, “upon its hill” a; Mount Moriah, on which some part of the city was built; so likewise in the latter day: though Jerusalem was destroyed by the Romans, and is now in a desolate condition, yet it shall be rebuilt, as it seems by this prophecy, upon the very spot where it formerly stood;
and the palace shall remain after the manner thereof; which the Targum interprets of the house of the sanctuary, the temple; so Jarchi; and it was true of it in Zerubbabel’s time: but as this prophecy has a further view to future times, something else seems intended. Kimchi says it is either the king’s palace or the temple. The singular may be put for the plural, and design “palaces”, noble and stately buildings; signifying that the city shall be rebuilt in a very grand manner: and so “shall remain after the manner of it”; or, “according to its right” or “judgment” b; it shall be continued and established by or upon that justice and judgment that shall be done in it; for it shall be called a city of righteousness, and a faithful city, Isa 1:26.
a “colle suo”, Vatablus. b “secundum jus suum”, Vatablus; “ut oportet habitabitur”, Cocceius.
Fuente: John Gill’s Exposition of the Entire Bible
Further explanation of the deliverance promised to Zion. – Jer 30:18. “Thus saith Jahveh: Behold, I will turn the captivity of the tents of Jacob, and will take pity on his dwellings; and the city shall be built again upon its own hill, and the palace shall be inhabited after its own fashion. Jer 30:19. And there shall come forth from them praise and the voice of those who laugh; and I will multiply them, so that they shall not be few, and I will honour them, so that they shall not be mean. Jer 30:20. And his sons shall be as in former times, and his congregation shall be established before me, and I will punish all that oppress him. Jer 30:21. And his leader shall spring from himself, and his ruler shall proceed from his midst; and I will bring him near, so that he shall approach to me; for who is he that became surety for his life in drawing near to me? saith Jahveh. Jer 30:22. And ye shall become my people, and I will be your God.”
The dwellings of Israel that have been laid waste, and the cities that have been destroyed, shall be restored and inhabited as formerly, so that songs of praise and tones of joy shall resound from them (Jer 30:18.). “The captivity of the tents of Jacob” means the miserable condition of the dwellings of Jacob, i.e., of all Israel; for “to turn the captivity” has everywhere a figurative sense, and signifies the turning of adversity and misery into prosperity and comfort; see on Jer 29:14. Hitzig is quite wrong in his rendering: “I bring back the captives of the tents of Jacob, i.e., those who have been carried away out of the tents.” That “tents” does not stand for those who dwell in tents, but is a poetic expression for “habitations,” is perfectly clear from the parallel “his dwellings.” To “take pity on the dwellings” means to “restore the dwellings that have been destroyed” (cf. Jer 9:18). The anarthrous must not be restricted to the capital, but means every city that has been destroyed; here, the capital naturally claims the first consideration. “Upon its hills” is equivalent to saying on its former site, cf. Jos 11:13; it does not mean “on the mound made by its ruins,” in support of which Ngelsbach erroneously adduces Deu 13:17. in like manner stands, in the most general way, for every palace. does not mean “on the proper place,” i.e., on an open, elevated spot on the hill (Hitzig), neither does it mean “on its right position” (Ewald); both of these renderings are against the usage of the words: but it signifies “according to its right” (cf. Deu 17:11), i.e., in accordance with what a palace requires, after its own fashion. , to be inhabited, as in Jer 17:6, etc. “Out of them” refers to the cities and palaces. Thence proceeds, resounds praise or thanksgiving for the divine grace shown them (cf. Jer 33:11), and the voice, i.e., the tones or sounds, of those who laugh (cf. Jer 15:17), i.e., of the people living in the cities and palaces, rejoicing over their good fortune. “I will increase them, so that they shall not become fewer,” cf. Jer 29:6; “I will bring them to honour (cf. Isa 8:22), so that they shall not be lightly esteemed.” – In Jer 30:20. the singular suffixes refer to Jacob as a nation (Jer 30:18). “His sons” are the members of the nation; they become as they were previously, in former times – sicut olim sub Davide et Salmonoe, florentissimo rerum statu . “The congregation will be established before me,” i.e., under my survey ( as in Ps. 102:29), i.e., they shall no more be shaken or moved from their position.
Jer 30:21 The expression “his prince will be out of him” is explained by the parallel clause, “his ruler will proceed from him.” The meaning is, that the people will no longer be ruled or subdued by foreign masters, but be ruled by glorious princes, i.e., leaders endowed with princely glory, and these out of the midst of themselves. Herein is contained the truth, that the sovereignty of Israel, as restored, culminates in the kingdom of the Messiah. Yet the words employed are so general that we cannot restrict and to the person of the Messiah. The idea is to be taken in a more general way: As Israel was ruled by princes of the house of David, whom God had chosen, so will it again in the future have its own rulers, whom God will raise out of their midst and exalt gloriously. This is clear from the further statement, “I will cause him to approach, and he shall come near unto me.” To affirm that these words do not refer to the ruler, but to the people, is a mistake that could be made only by those expositors who view the “ruler” as being none else than the Messiah. Yet the lxx and the Chaldee paraphrase understood the words as referring to the people; and in support of this view, it may be asserted that, in the Messianic period, Israel is to become a holy people (Jer 3:17), and attain its destiny of being a nation of priests (Exo 19:6), in reference to which it is called , Psa 148:14. But the context evidently requires us to refer the words to the king, with regard to whom one here looks for a further statement. The verb is the regular expression employed in reference to the approach on the part of the priests to Jahveh, cf. Num 16:5; and in Exo 24:2 denotes the approach of Moses to Jahveh on Mount Sinai. The two verbs thus signify a bringing near and a coming near, which, under the old covenant, was the prerogative of those persons who were consecrated by the Lord to be servants in His sanctuary, but was denied the common people. As to the kings of Israel, in regard to this matter, the ordinance proclaimed concerning Joshua held good in reference to them also: “he shall stand before Eleazar, who shall inquire for him in a matter of Urim before Jahveh” (Num 27:21). Even a David could not approach into the immediate presence of the Lord to ask His will. This prerogative of the priests the Lord will, in the future, vouchsafe also to the princes of Israel, i.e., He will then put them in such a relation to Himself as no one may now presume to occupy, except at the risk of his life. This is shown by the succeeding sentence, which assigns the reason: “For who is there that stands surety for his heart, i.e., with his heart answers for the consequences of approaching me?” and not is named, as the seat of physical life, in so far as the heart is the place where the soul is alone with itself, and becomes conscious of all it does and suffers as its own (Oehler in Delitzsch’s Psychology, p. 296 of Clark’s Translation). The meaning is, that nobody will stake his spiritual-moral life on any attempt to draw near to God, because a sinful man is destroyed before the holiness of the Divine Being. Whoever approaches into the presence of Jahveh must die; Num 8:19; Exo 19:21; Exo 34:3, etc.
Jer 30:22 Then Israel shall really become the people of the Lord, and the Lord shall be their God; thus the end of their divine calling shall be attained, and the salvation of Israel shall be complete; see on Jer 7:23.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Promises of Mercy. | B. C. 594. |
18 Thus saith the LORD; Behold, I will bring again the captivity of Jacob’s tents, and have mercy on his dwelling-places; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof. 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. 22 And ye shall be my people, and I will be your God. 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.
We have here further intimations of the favour God had in reserve for them after the days of their calamity were over. It is promised,
I. That the city and temple should be rebuilt, v. 18. Jacob’s tents, and his dwelling places, felt the effects of the captivity, for they lay in ruins when the inhabitants were carried away captives; but, when they have returned, the habitations shall be repaired, and raised up out of their ruins, and therein God will have mercy upon their dwelling places, that had been monuments of his justice. Then the city of Jerusalem shall be built upon her own heap, her own hill, though now it be no better than a ruinous heap. The situation was unexceptionable, and therefore it shall be rebuilt upon the same spot of ground. He that can make of a city a heap (Isa. xxv. 2) can when he pleases make of a heap a city again. The palace (the temple, God’s palace) shall remain after the manner thereof; it shall be built after the old model; and the service of God shall be constantly kept up there and attended as formerly.
II. That the sacred feasts should again be solemnized (v. 19): Out of the city, and the temple, and all the dwelling-places of Jacob, shall proceed thanksgiving and the voice of those that make merry. They shall go with expressions of joy to the temple service, and with the like shall return from it. Observe, The voice of thanksgiving is the same with the voice of those that make merry; for whatever is the matter of our joy should be the matter of our praise. Is any merry? Let him sing psalms. What makes us cheerful should make us thankful. Serve the Lord with gladness.
III. That the people should be multiplied, and increased, and made considerable: They shall not be few, they shall not be small, but shall become numerous and illustrious, and make a figure among the nations; for I will multiply them and I will glorify them. It is for the honour of the church to have many added to it that shall be saved. This would make them be of some weight among their neighbours. Let a people be ever so much diminished and despised, God can multiply and glorify them. They shall be restored to their former honour: Their children shall be as aforetime, playing in the streets (Zech. viii. 5); they shall inherit their parents’ estates and honours as formerly; and their congregation shall, both in civil and sacred things, be established before me. There shall be a constant succession of faithful magistrates in the congregation of the elders, to establish that, and of faithful worshippers in the congregation of the saints. As one generation passes away another shall be raised up, and so the congregation shall be established before God.
IV. That they shall be blessed with a good government (v. 21): Their nobles and judges shall be of themselves, of their own nation, and they shall no longer be ruled by strangers and enemies; their governor shall proceed from the midst of them, shall be one that has been a sharer with them in the afflictions of their captive state; and this has reference to Christ our governor, David our King (v. 9); he is of ourselves, in all things made like unto his brethren. And I will cause him to draw near; this may be understood either, 1. Of the people, Jacob and Israel: “I will cause them to draw near to me in the temple service, as formerly, to come in to covenant with me, as my people (v. 22), to approach to me in communion; for who hath engaged his heart, made a covenant with it, and brought it into bonds, to approach unto me?” How few are there that do so! None can do it but by the special grace of God causing them to draw near. Note, Whenever we approach to God in any holy ordinance we must engage our hearts to do it; the heart must be prepared for the duty, employed in it, and kept closely to it. The heart is the main thing that God looks at and requires; but it is deceitful, and will start aside of a great deal of care and pains be not taken to engage it, to bind this sacrifice with cords. Or, 2. It may be understood of the governor; for it is a single person that is spoken of: Their governor shall be duly called to his office, shall draw near to God to consult him upon all occasions. God will cause him to approach to him, for, otherwise, who would engage to take care of so weak a people, and let this ruin come under their hand? But when God has work to do, though attended with many discouragements, he will raise up instruments to do it. But it looks further, to Christ, to him as Mediator. Note, (1.) The proper work and office of Christ, as Mediator, is to draw near and approach unto God, not for himself only, but for us, and in our name and stead, as the high priest of our profession. The priests are said to draw nigh to God, Lev 10:3; Lev 21:17. Moses drew near, Exod. xx. 21. (2.) God the Father did cause Jesus Christ thus to draw near and approach to him as Mediator. He commanded and appointed him to do it; he sanctified and sealed him, anointed him for this purpose, accepted him, and declared himself well pleased in him. (3.) Jesus Christ, being caused by the Father to approach unto him as Mediator, did engage his heart to do it, that is, he bound and obliged himself to it, undertook for his heart (so some read it), for his soul, that, in the fullness of time, it should be made an offering for sin. His own voluntary undertaking, in compliance with his Father’s will and in compassion to fallen man, engaged him, and then his own honour kept him to it. It also intimates that he was hearty and resolute, free and cheerful, in it, and made nothing of the difficulties that lay in his way, Isa. lxiii. 3-5. (4.) Jesus Christ was, in all this, truly wonderful. We may well ask, with admiration, Who is this that thus engages his heart to such an undertaking?
V. That they shall be taken again into covenant with God, according to the covenant made with their fathers (v. 22): You shall be my people; and it is God’s good work in us that makes us to him a people, a people for his name, Acts xv. 14. I will be your God. It is his good-will to us that is the summary of that part of the covenant.
VI. That their enemies shall be reckoned with and brought down (v. 20): I will punish all those that oppress them, so that it shall appear to all a dangerous thing to touch God’s anointed, Ps. cv. 15. The Jer 30:23; Jer 30:24 come under this head: The whirlwind of the Lord shall fall with pain upon the head of the wicked. These two verses we had before (Jer 23:19; Jer 23:20); there they were a denunciation of God’s wrath against the wicked hypocrites in Israel; here against the wicked oppressors of Israel. The expressions, exactly agreeing, speak the same with that (Isa 51:22; Isa 51:23), I will take the cup of trembling out of thy hand and put it into the hand of those that afflict thee. The wrath of God against the wicked is here represented to be. 1. Very terrible, like a whirlwind, surprising and irresistible. 2. Very grievous. It shall fall with pain upon their heads; they shall be as much hurt as frightened. 3. It shall pursue them. Whirlwinds are usually short, but this shall be a continuing whirlwind. 4. It shall accomplish that for which it is sent: The anger of the Lord shall not return till he have done it. The purposes of his wrath, as well as the purposes of his love, will all be fulfilled; he will perform the intents of his heart. 5. Those that will not lay this to heart now will then be unable to put off the thoughts of it: In the latter days you shall consider it, when it will be too late to prevent it.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs 18-22: THE PROMISE OF RESTORATION
1. Here is a promise of divine compassion and redemption from: captivity, (vs. 18, 3; Jer 31:23).
a. Jerusalem will be rebuilt on the hill of Zion, (Jer 31:4; Jer 31:38-40).
b. The palace will be rebuilt and inhabited as of old, (Psa 48:13, 13; 122:7).
2. Joy, thanksgiving, honor, praise, prosperity and stability describe the blessedness that awaits Judah’s restoration, (vs. 19-20, Psa 126:1-2; Isa 12:1; Isa 51:3; Isa 54:13-14; Isa 55:5; Isa 60:9; Jer 17:26; Jer 31:17; Jer 33:10-11; Jer 33:22; Zep 3:14-15).
3. To them will be given a ruler, from among themselves, who, as king-priest, will be able to draw near to God, (vs. 21; Jer 23:5-6; Jer 33:14-16; Eze 34:23-24; Eze 37:24; comp. Num 16:5; Psa 65:4).
4. The nation will then be restored to a position of covenantrelationship with Jehovah, (vs. 22; Jer 32:38; comp. Exo 6:7; Hos 2:23).
Fuente: Garner-Howes Baptist Commentary
Jeremiah goes on with the same subject, and dwells on it more at large; for as it was difficult to lead the people seriously to repent, so it was difficult to raise up desponding minds after they had been subjected to a multitude of calamities. God then declares here again that he would come to restore his people from captivity.
Behold, he says, I restore, etc., as though he was already prepared with an outstretched hand to liberate his people. Let it be noticed, that the Prophet did not in vain represent God as present; but he, no doubt, had regard to the want of faith in the people, and sought to remove this defect. Since then the Jews thought themselves wholly forsaken, the Prophet testifies that God would be present with them, and he introduces him as speaking, Behold, I restore, etc., as though he was already the liberator of the people. He names the restoration of tents and habitations, because they had been long sojourners in Chaldea and other countries, where they had been scattered. As then they had their own dwellings, the Prophet reminds them that they were yet but strangers among the nations, for God would restore them to their own country, which was their real dwelling-place. This is the reason why he speaks of tents and habitations. He, at the same time, points out the cause of their redemption, even mercy, so that the Jews might at length learn to flee to this their sole asylum, and know that there was no other remedy for their calamities than this, — that God should look on them according to his mercy, for he might have justly destroyed them altogether. In short, the Prophet reminds them that they must have perished for ever, had not God at length shewed mercy to them.
He mentions a fuller display of his favor, — that he would again build Jerusalem upon its own heap, or hill, as some render it; for the situation of the city was high, and towered above other parts of Judea. But it seems to me that the Prophet means that the city would be built on its own foundations, for he calls here the ruins heaps, or piles. For the city had been destroyed in such a manner, that yet some ruins remained, and some vestiges of the walls. It is then the same as though he had said, that the city, however splendid and wealthy in former times, would yet be so restored, that its dignity would not be less than before. But he speaks of its extent when he says, that it would be built upon its heaps, that is, on its ancient foundations.
And this point is confirmed by what immediately follows, the palace shall be set in its own form or station, על משפטו al meshephthu. The word שפט shepheth, properly means judgment, but it means also form, measure, manner, custom. Here, no doubt, the Prophet means that the king’s palace would be equally splendid to what it had been, and in the same place. Some think that ארמון armun, means the Temple; and this sense I do not reject; but as the Hebrews for the most part understand by this term a splendid, large, or high building, I prefer the former sense, that is, that he speaks of the royal palace: stand then will the king’s palace in its own form or place, as though it had never been destroyed. (14) In short, he promises such a restoration of the city and kingdom, that no less favor from God was to be expected in the second state of the Church, than it had formerly; for God would obliterate all memory of calamities when the Church again flourished, and the kingdom became so eminent in wealth, honor, power, and other excellencies, that it would evidently appear that God had only for a time been displeased with his Church.
(14) The versions and the Targ. render the word for “palace,” temple; and as the former clause has “on its heap,” or, on its ruins, so in this the same preposition is used, and seems to require a similar construction, “on its former spot,” or, on its wonted place. The word משפט denotes what is customary or usual, as well as what is right and just. Then the two lines would read thus, —
And built shall be the city on its ruins, And the palace on its wonted seat shall be fixed, (or shall stand.)
But the versions and the Targ. vary the meaning of the preposition. The Vulg., with which the rest essentially agree, is, “And the temple according to its order, shall be founded.” Blayney renders the line thus, —
And the palace shall be established upon its (former) plan.
As in the previous line, the place is designated, it is probable that the place also is meant here. — Ed.
Fuente: Calvin’s Complete Commentary
C. The Picture of Regenerate Israel Jer. 30:18-22
TRANSLATION
(18) Thus says the LORD: Behold, I will reverse the fortunes of the tents of Jacob and have compassion on his dwellings. A city shall be built upon its mound and the palace shall stand in its appropriate place. (19) Thanksgiving and the sound of laughter shall go out from them. I will multiply them, and they shall not diminish; exalt them, and they shall not be lowly. (20) Their children shall be as in olden days, and their congregation shall be established before Me; and I will punish all of their oppressors. (21) And their Prince shall be of themselves, and their Ruler shall come out of the midst of them; and I will allow him to draw near, and He shall come near unto Me; for who otherwise would put his life on the line by approaching Me (oracle of the LORD). (22) And You shall be My people, and I shall be your God.
COMMENTS
Having alluded to the destruction of Israels enemies and the restoration to Palestine, the prophet now paints a picture of the regenerate commonwealth of Israel. It is the picture of a happy, prosperous people enjoying freedom and security in their own land. Note the specific promises contained in this paragraph: (a) the Jews who were taken captive will dwell again in their land as aforetime (Jer. 30:18 a).[249] (b) The city of Jerusalem will be rebuilt upon its own hill or mound i.e., on its original site (Jer. 30:18 b).[250] (c) The palace will be restored and shall be occupied in its usual fashion (Jer. 30:18 b).[251] (d) Thanksgiving and happiness shall characterize the inhabitants of the land (Jer. 30:19 a). (e) The population of the restored community will be greatly increased (Jer. 30:19 b). (f) As aforetime in the golden age of David and Solomon, God will protect them from their adversaries (Jer. 30:20). (g) A glorious Prince shall rule over them (Jer. 30:21). (h) They shall enter into a new relationship with God (Jer. 30:22).
[249] The phrase I will turn again (Or return to) the captivity of Jacobs tents seems to mean that God will muse the desolate, uninhabited tents or dwelling places to be rebuilt and inhabited. Streane thinks literal tents are meant but this is unlikely.
[250] Laetsch contends that city in this verse, which does not have the article in the Hebrew, is a collective singular referring to every city of Judah.
[251] This need not be pressed to mean that the restored community Would have a king (Streane). The word palace here may mean nothing more than governmental building. Freedman suggests that palace here is an allusion to the Temple in Jerusalem.
A further comment is necessary with regard to Jer. 30:21. That this verse is Messianic in character has generally been acknowledged even by Jewish rabbis. The King James Version is somewhat misleading at this point in translating their nobles. The American Standard Version is more accurate in reading the singular their prince. A still more literal translation of the Hebrew would be his Glorious One and his Ruler. The masculine possessive pronoun throughout this passage refers to the nation. Two significant points about this glorious Ruler are brought out in the passage. (a) He shall be a Jewish as opposed to a foreign Prince.[252] (b) The Prince shall draw near to God without a go-between. This implies that He will be Priest as well as King.
[252] Streane sees another possible meaning in the words from him from his midst. The expression may mean that the new Ruler will spring from a lowly family.
The last clause of Jer. 30:21 is extremely difficult. The King James Version renders: who is this that engaged his heart to approach unto me? The American Standard Version translates: who is he that bath had boldness to approach unto me? Perhaps a better translation would be: who is he that has staked his life (or risked his life) to approach unto Me? Under the Old Testament law only priests were permitted to enter the presence of the Lord. The Holy of Holies was open but once a year and then to the high priest alone. One king, Uzziah, tried to usurp the priestly prerogatives and offer incense before the Lord. He was smitten with incurable leprosy. But the glorious Ruler whose coming is predicted in this verse would be Priest as well as King. Zechariah a few years later would make it crystal clear that the Messiah would be priest upon his throne (Zec. 6:13).
Fuente: College Press Bible Study Textbook Series
(18) I will bring again the captivity of Jacobs tents . . .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. 1Ki. 12:16; Jer. 35:10), 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 prosperitythe streets of the city thronged; the joyous procession of triumphant leaders or of bride and bridegroom; the children playing in the market-place (Zec. 8:5; Mat. 11:16); 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE BLESSEDNESS OF RESTORATION, Jer 30:18-24.
18. The captivity of Jacob’s tents The term “tents” suggests that the stay of the Judahites in Chaldea was to be but temporary. It may also suggest the poverty and wandering condition of the people in that land.
Heap Not of ruins, but for defence and safety. The prime condition of strength in the position of a city was, that it should be on an elevation, either natural or artificial. The term here employed Tel is frequently a part of the names of cities. Compare Tel-Abib. Eze 3:15. Palace shall remain, etc. Rather, the palace shall be inhabited, etc.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Jacob’ Is To Be Restored To Its Former Glory By The Awesome Power Of YHWH. They Will Be His People And He Will Be Their God ( Jer 30:18 to Jer 31:1 ).
The restoration of ‘Zion whom no man seeks after’ is now abundantly guaranteed. The city and palace will be rebuilt, thanksgiving and merriment will ring out, and their numbers will multiply. But above all, and in one way or another it will be repeated three times (Jer 30:22; Jer 31:1; Jer 31:33), He will once more be their God and they will be His people. And all this will be accomplished by the tempestuous power of YHWH.
Jer 30:18-19
‘Thus says YHWH,
“Behold, I will turn again the captivity of Jacob’s tents,
And have compassion on his dwelling-places,
And the city will be built on its own hill,
And the palace will be inhabited after its own manner.
And from them will proceed thanksgiving,
And the voice of those who make merry,
And I will multiply them, and they will not be few,
I will also glorify them, and they will not be small.”
The picture here is of complete restoration for Judah/Israel through the activity of YHWH. ‘Jacob’s tents’ (the places where they dwelt) would be ‘turned again’ and restored to their former glory. YHWH would have compassion on their forsaken dwellingplaces. Each city would be built on its own hill (tel, mound), especially Jerusalem, the symbol of them all, and the palace-complex would be re-inhabited as a palace, presumably signifying the restoration of the Davidic house. And from both city and palace would arise thanksgiving and merriment, the sign of a people restored both spiritually and physically. And their numbers would grow more and more so that they would not be few, and He would glorify them (by fruitfulness and prosperity) so that they would not be insignificant.
The fulfilment of this would take a century and more, commencing with the ‘few’ who would return from Babylon, and growing as more and more exiles returned. A great landmark along the way would be the establishment of the Temple, and finally Jerusalem’s own glory would be established by Nehemiah. Jerusalem would once again rule proudly as an independent city, with eventually their own rulers in their own palaces. What followed Nehemiah is mainly hidden from us, only to re-emerge, firstly in the successes of the Maccabees, and the reign of the Hasmonean kings, and then in a prosperous Judaea and Galilee in the time of Jesus, by which time ‘Israel’ were a numerous people. And then the final Son of David came and established the true Israel and the beginnings of the everlasting Kingdom.
Jer 30:20
“Their children also shall be as beforetime,
And their congregation will be established before me,
And I will punish all who oppress them.”
All would be as before. Their young would again flourish and play in the streets as they had of old (Jer 9:21), and the whole of the people (their ‘congregation’) would be established before Him, while all who oppressed them would be punished. A new Israel would arise out of the old, but this time a chastened and at least partially responsive Israel. It was such a ‘congregation’ that Jesus promised to establish, founded on the words of Peter about His Messiahship as the Son of the living God (Mat 16:18).
Jer 30:21-22
“And their prince shall be of themselves,
And their ruler will proceed from the midst of them,
And I will cause him to draw near,
And he will approach to me,
For who is he who has had boldness,
To approach to me?
The word of YHWH.”
And you will be my people,
And I will be your God.”
Their rulers would be those whom they themselves chose from among them, and would be home-born, and would be one of themselves. And these rulers would approach YHWH directly. This would be something totally new for in previous times the king would approach through the priests. We can contrast how it was said of Joshua, “he shall stand before Eleazar, who will enquire for him in a matter of Urim before YHWH” (Num 27:21), and how even David and Solomon could not approach into the immediate presence of YHWH to ask His will, but stood outside the Sanctuary. However, the prerogative of the priests of YHWH would now also belong to those who ruled in Israel. This found a remarkable fulfilment in the Hasmonean priest-king rulers (it is noteworthy that this particular prophecy did not mention David), and even moreso in the twofold ministries of Jesus Christ, especially as portrayed in Hebrews. In Him we have the Priest-Ruler Supreme, One Who was from among themselves and Who had full access into the presence of His Father.
The question ‘who is He who has had boldness, to approach to me?’ can be seen as similar to the later question of Jesus to the rich young ruler, ‘Why do you call Me good?’ It is not denying that the One questioned about is good, or has the right to approach, but rather asking for all to consider the unique credentials of the One about Whom the question was asked.
And the end result will be that the true remnant of Judah/Israel will be His people and He will be their God. This could only ever be so for the remnant who returned to Him in repentance and trust, for all through the Old Testament it was they who formed the true Israel, the Israel within Israel. Thus there are always two Israels in balance, nominal disobedient Israel and true believing Israel. And the final promises are always to true Israel, not to cast-off Israel. The coming of Jesus would bring things to a climax, and the new believing Israel would arise out of the old, with the old cast off (Mat 16:18; Mat 21:43; Joh 15:1-6; Rom 11:17-28; Gal 3:29; Gal 6:16; Eph 2:11-22; 1Pe 1:1; 1Pe 2:9; Jas 1:1).
Jer 30:23-24
“Behold, the tempest of YHWH,
Wrath is gone forth,
A sweeping tempest,
It will burst on the head of the wicked.”
The fierce anger of YHWH,
Will not return,
Until he has carried it out,
And until he has performed the intents of his heart,
In the latter days you will understand it.”
For these words compare Jer 23:19-20. All that was being described would be accomplished by ‘the Tempest of YHWH’ as His wrath went forth, both against His own disbelieving people, and against their adversaries. Like a sweeping tempest it would burst on the head of the wicked, and it would not return or cease until He had carried out the intents of His heart. And towards the end, as it was coming into fulfilment, they would understand it. ‘The latter days’ indicates the latter days of this period in which all this would happen. We, as God’s people, of course understand it more fully for we have seen the arrival of the King, and await the everlasting kingdom.
Jer 31:1
“At that time,
The word of YHWH,
I will be the God of all the families of Israel,
And they will be my people.”
And the final consequence of all this, and this was the assured word of YHWH, was that YHWH would be God of all the families of Israel (an all-inclusive description taking in both Israel and Judah) and they would be His people. It would be true in the inter-testamental period of all who returned to the land from all the tribes of Israel, coming with a new trust in YHWH, and was seen also as true by the exiles who remained in ‘the dispersion’. God was seen as having re-established Himself as the God of His people. But there was still among them, certainly in the later days prior to Jesus’ coming, (and within His days), bitter fighting and rivalry. It thus became even more true that God was the God of His people when out of the Old Israel a New Israel was born (Mat 21:43; compare 2Co 6:16-18), founded on the Apostles and Prophets, its beginnings found in the continuingly expanding believing remnant of Israel in Judaea and Galilee, expanding further to the believers among the dispersion, and then bursting forth in the incorporating of Gentiles into ‘the household of God’ as ‘fellow-citizens’ (Eph 2:11-22), all making up ‘the families of Israel’.
Note. It is, of course, a myth to think of Israel as ever having been made up only of actual descendants of Jacob. From the beginning it included servants and retainers of the patriarchs. This was further added to by the ‘mixed multitude’ (Exo 12:38) who were incorporated into the families of Israel at Sinai, and other foreigners who joined with them in terms of Exo 12:48. And ‘Israel’, continued to gather up foreigners into the family of Israel all through its long life (e.g. Uriah the Hittite). The idea of ‘descent’ was seen as very flexible, and was on the whole by adoption. Israel was therefore very much a cosmopolitan entity even in the time of Jeremiah, united by its rather frail belief in YHWH, than by ties of descent. The times of exile would result in many ‘Israelites’ being lost to Israel, as they merged into the nations among whom they settled, and thus Israel was constituted more from then on of those who remained loyal to the concept of Israel’s God, both in Palestine and among the dispersion. Thus when the Messiah came the whole of Israel was faced up to its final choice, and a new Israel was born out of those of Israel who truly believed and responded to Him. The rejection of the old while they were still in unbelief was signified by the destruction of Jerusalem and the Temple, and made clear by Jesus Christ Himself (Mat 21:43) and by Paul (Rom 11:17-28). The true Jerusalem was now the Jerusalem that was above (Gal 4:21-31), which was now ‘the city of the living God’ (Heb 12:22), and the Temple was now Jesus Christ (Joh 2:19) and His people (1Co 3:16 and often). They were now the true Israel, believing Israel, and as always ready to accept into ‘the families of Israel’ all who truly believed, whether Jew or Gentile.
End of note.
Fuente: Commentary Series on the Bible by Peter Pett
Jer 30:18. And have mercy on his dwelling-places On his tabernacles; which corresponds to the former clause. The expressions allude to the ancient manner of dwelling in tents; and though they may be understood metaphorically, yet were they in some measure fulfilled under Zerubbabel. See Houbigant.
Fuente: Commentary on the Holy Bible by Thomas Coke
3. THE CONSUMMATION OF SALVATION
Jer 30:18-24
18Thus saith Jehovah.
Behold, I will turn the captivity of Jacobs tents13
And have mercy on his dwelling-places;
And [the] city14 shall be built on its own heap,15 [of ruins]
And the palace shall be inhabited according to its right.16
19And out of them shall proceed thanksgiving,
And the voice of them that rejoice;
And I will increase them, and they shall not be diminished,
And honor them, and they shall not be small.
20Their children also shall be as aforetime,
And their congregation shall be established before me;
And I will punish all their oppressors.
21And their ruler shall be of themselves,
And their prince shall proceed from the midst of them;
And I will bring him near and he shall approach me,
For who is he, who would have pledged his heart to approach me? saith Jehovah,
22And ye shall be my people,
And I will be your God.
23Behold, a tempest of Jehovah, fury is loose,
Whirl-winds17it will roll on the head of the ungodly.
24The fierceness of Jehovahs anger will not return,
Till he do and execute the plans of his heart.
In the end of days ye will consider it.
EXEGETICAL AND CRITICAL
The restored nation will in every respect present, the picture of a flourishing commonwealth. The ruined dwellings will be rebuilt (Jer 30:18), praise and rejoicing will be heard from them, the number of the inhabitants and the honor of the State will be great (Jer 30:19); the latter will regain its former importance and preserve it, but all its oppressors shall be chastised (Jer 30:20); the ruler of the State shall no more be a stranger, but a native, who will at the same time stand in the closest relation to Jehovah (Jer 30:21); the people will be Gods people, and the Lord his peoples God (Jer 30:22). All this, however, applies only to the Israel which submits to the Lord. The day of the Lord will break upon the ungodly (Jer 30:5-7) like a tempest and destroy them (Jer 30:23-24).
Jer 30:18-20. Thus saith Jehovah oppressors. It is evident that the phrase turn the captivity may be taken here in a figurative sense, from its application to the ruined buildings. Comp. rems. on Jer 29:4.Graf refers out of them, Jer 30:19, to the allies, Hitzig to the palaces, but in the sense that he regards the Israelites as the subject of the egression, in the sense of Jer 31:4; Jer 31:13; Jer 33:10-11.The latter could not well be excluded. But why should not the sound of sacred joy be heard from the dwellings of Israel in any sense, and therefore in the sense, that it proceeds from those who are within? This is at the same time a further adornment of the houses themselves, to which, in a collective sense, out of them is to be referred. These thus become, as it were, instruments of sacred music.Isa 51:3.Of them that rejoice. Comp. Jer 15:17; Jer 31:4Diminished. Comp. Jer 29:6.As aforetime. As formerly sub Davide et Salomone rerum statu florentissimo. Rosenmueller. Comp. Psa 74:2; Lam 5:21.Their congregation. Comp. 2Sa 7:10; Ps. 102:29; Pro 16:12; 1Ki 2:12.
Jer 30:21-22. And their ruler yourGod. The description of the glorious future is crowned by the declaration of the relation of the prince to Jehovah. He is called , king, in Jer 30:9, here , ruler, and , prince. This is not a low predicate, as J. D. Michaelis supposes, but a high one. For not every king may be thus called. There are counterfeit kings (Ecc 4:13; Ecc 10:16). This king, however, is a , a predicate which is given to the King of all kings (Ps. 8:2, 10; 93:4), and for the is on his shoulder (Isa 9:5), and the key of David (Isa 22:22), that he may open and no man shut, and shut and no man open. Comp. Mic 5:1. This powerful ruler is of Israels flesh and blood, no foreigner, no representative of the empire hostile to Gods people. And not merely is this declared, but also that proceeding from the midst of the people, he may approach unto Jehovah. The mediatorial position of the king is here announced.Him after bring refers to the king. Hitzig has correctly remarked that altogether too little would be said of the king if his Israelitish origin merely were set forth, but besides this negative reason, we have also in our rendering of from themselves, and from their midst, a positive necessity of referring the suffix to the king. , Gal 3:20. He proceeds from the midst of the people and approaches God. An intimation has been rightly found in bring near and approach of priestly attributes (Exo 24:2; Num 16:5). The sentence with For states the reason why the Lord leads the prince to Himself. The reason is a negative one: there is no other who would be capable of entering into this relation of nearness and communion to God. All here depends especially on the correct understanding of the expression , pledge his heart. The verb , with the accusative, may signify two things only. Either to stand, be a surety for some one, to vouch, guarantee (comp. Gen 43:9 coll. Gen 44:32. spopondit pro alieno, Pro 11:15; Pro 20:16; Pro 27:13 coll. Job 17:3; Isa 38:14), or to pledge something. For the latter meaning we can appeal only to Neh 5:3. The meanings applicare (Vulg.), convertere (Syr.), lubentem reddere (so in sense the LXX., Chald. and others), accommodare, formare (Calvin), have no grammatical basis, and are all occasioned by . If we adhere to the two meanings which are proved, the second, as we have shown, rests only in the authority of one passage in the book of Nehemiah. It is not, however, to be used directly, but the meaning must first be derived from it to stake, risk, venture. heart, must then be taken as=, soul life. Graf has adduced analogies in favor of this (Jer 4:18 coll. Jer 4:10; Exo 9:14; Psa 84:3 coll. Psa 16:9; Psa 31:10; Psa 63:2), but of these only the first is of consequence, and even these passages only prove that the physical heart may also be designated as the aim of the sword which is threatening the life. There may be other cases where the connection allows the heart to be set for the life, but this is not the case here. Every one feels that here to say heart for life, would be harsh. I therefore think that we must take in the sense of to be bail, to stand for another. We should then have to translate: for who stands bail for his heart, to approach to me? Ought we to take in the sense of courage as Hitzig does? There are passages where it gets this meaning from the context (Gen 42:28; 1Sa 17:32; 2Sa 7:27; 2Sa 17:10; Job 41:15), but this is not its direct meaning. I think then that it must be taken here in its general sense as the seat of moral volition. The prophet wishes to say: Who can stand for his heart, that it approach me? and this can certainly be taken in the sense; that it has the will, the power, the courage, to approach me? The point of the thought is evidently in the antithesis, bring him and pledge his heart, i. e., between the divine causality and human spontaneity. No man can undertake to be a mediator between God and man in his own strength. For if one should even have the courage to begin this difficult undertaking, he cannot vouch for himself that he will have the power to carry it out. The nearer the man came to the glory of God, the lower would his courage fall. God alone confers the power to approach him, and he will confer it on him whom he has chosen to be a mediator. In so far now as approaching God is represented as something unattainable by human strength, it is clear that the prophet has not the ordinary priests approaching to God in mind. The answer to the question: Who is he who would give his heart as surety, to approach me?must evidently be: No one. Now not every Israelite indeed, but every normally created member of the priestly or high priestly family would be justified and authorized to approach God as a priest in the sense of the Mosaic law. Even these, however, are excluded by the no one, which the question requires as answer. Consequently the promised mediator can only be an extraordinary personage. Our text gives no further information, as to how the divine causality renders it possible for him to approach God, for this may be done in different ways, from without or from within, in a mechanical or an organic way.
Jer 30:22. And ye, etc. The thought certainly accords well with Jer 30:21, since the inward communion between God and the people, which is predicted in Jer 30:22, is not otherwise possible, even in view of the question, For who is he?etc., than by a mediator; it is however the necessary glorious result of his ministry (comp. Hebrews 8). Since, however, Jer 30:23-24 are decidedly to be regarded as a later addition (Vid. infra,) the thought of our verse appears to be repeated immediately afterwards in Jer 31:1. Such a repetition of these words in immediate sequence is indeed surprising, but not impossible. Since in both instances the words are highly appropriate, in the first as the close of the prophecy relating to the whole, in the second as the beginning of that relating to the first main division, and since further in Jer 31:1 the inversion of the clauses of the sentence is designed to avoid monotony, I regard it as probable that the words are authentic in both instances. If they are to be accounted spurious in one case, I would vindicate the genuineness of Jer 31:1, since here they occur in a characteristic setting. Observe the words to all the families of Israel, which evidently correspond to concerning Israel and concerning Judah, Jer 31:4, and give Jer 31:1 the appearance of being a superscription to the following section.
Jer 30:23-24. Behold, a tempest consider it. The words are repeated with slight variations from Jer 23:19-20. As chh. 30 and 31 belong to the reign of Josiah (Jer 3:6 Comp. Introd.), and the prophecy, Jer 23:9-40, from which our verses are taken, cannot have originated before the first four years of Jehoiakim, it is clear that verses 23 and 24 cannot have stood originally in this place. Did then Jeremiah himself add them subsequently? I do not regard this as probable, since the words do not correspond to the general character of these chapters. These contain only a prediction of salvation; they represent the brightest and most joyful, we might say, the only untroubled moment in Jeremiahs life (comp. on Jer 31:26). The verses 23 and 24 accordingly have the effect of a dissonance. Whence, in such a time as the prophet describes, are whirl-winds to come (comp. Jer 31:18-19)? And what thoughts of anger is Jehovah to carry out at a time when He has already turned the captivity of His people? I regard it as not impossible that some later writer thought himself compelled to separate the essentially equivalent words in Jer 30:22 and Jer 31:1 by sentences which he deemed appropriate.
DOCTRINAL AND ETHICAL
1. Joh. Conr. Schaller, pastor at Cautendorf, says in his Gospel Sermons, (Hof. 1742, S. 628), These chapters are like a sky in which sparkle many brilliant stars of strong and consolatory declarations, a paradise and pleasure-garden in which a believing soul is refreshed with delightsome flowers of instruction, and solaced with sweetly flavored apples of gracious promise.
2. On Jer 30:1-3. The people of Israel were not then capable of bearing such a prophecy, brimming over with happiness and glory. They would have misused it, hearing to the end what was promised them, and then only the more certainly postponing what was the only thing then necessarysincere repentance. Hence they are not yet to hear this gloriously consolatory address. It is to be written, that it may in due time be perceived that the Lord, even at the time when He was obliged to threaten most severely, had thoughts of peace concerning the people, and that thus the period of prosperity has not come by chance, nor in consequence of a change of mind, but in consequence of a plan conceived from the beginning and executed accordingly.
3. On Jer 30:7. The great and terrible day of the Lord (Joe 3:4) has not the dimensions of a human day. It has long sent out its heralds in advance. Yea, it has itself already dawned. For since by the total destruction of the external theocracy judgment is begun at the house of God (1Pe 4:17), we stand in the midst of the day of God in the midst of the judgment of the world. Then the time of trouble for Jacob has begun (Jer 30:7), from which he is to be delivered, when the fulness of the Gentiles is come in (Romans 11.)
4. On Jer 30:9. Christ is David in his highest potency, and He is also still more. For if we represent all the typical points in Davids life as a circle, and draw a line from each of these points, the great circle thus formed would comprise only a part of the given in Christ. Nevertheless Christ is the true David, who was not chosen like Saul for his bodily stature, but only for his inward relation to God (comp. Psa 2:7), whose kingdom also does not cease after a short period of glory, but endures forever; who will not like Saul succumb to his enemies, but will conquer them all, and will give to his kingdom the widest extent promised; all this however not without, like David, having gone through the bitterest trials.
5. On Jer 30:11. Modus patern castigationis accommodatus et quasi appensus ad stateram judicii Dei adeoque non immensus sed dimensus. Christus ecclesiam crucis su hredem constituit. Gregor. M. Frster.
6. On Jer 30:14. Cum virlutem patienti nostr flagella transeunt, valde metuendum est, ne peccatis nostris exigentibus non jam quasi filii a patre, sed quasi hostes a Domino feriamur. Gregor. M. Moral. XIV. 20, on Job 19:11. Ghisler.
7. On Jer 30:17. Providentia Dei mortalibus salutifera, antequam percutiat, pharmaca medendi grati componit, et gladium ir su acuit. Evagr. Hist. Ecc 4:6.Quando incidis in tentationem, crede, quod nisi cognovisset te posse illam evadere, non permisisset te in illam incidere. Theophyl. in cap. 18 Joh. Frster.Feriam prius et sanabo melius. Theophyl. in Hosea 11. Ghisler.
8. On Jer 30:21. This church of God will own a, Prince from its midstJesus, of our flesh and blood through the virgin Mary, and He approaches God, as no other can, for He is Gods image, Gods Son, and at the same time the perfect, holy in all His sufferings, only obedient son of man. This king is mediator and reconciler with God; He is also high-priest and fulfilled all righteousness, as was necessary for our propitiation. What glory to have such a king, who brings us nigh unto God, and this is our glory! Diedrich.
9. On Jer 31:1. There is no greater promise than this: I will be thy God. For if He is our God we are His creatures, His redeemed, His sanctified, according to all the three articles of the Christian faith. Cramer.
10. On Jer 31:2. The rough heap had to be sifted by the sword, but those who survived, though afflicted in the desert of this life, found favor with God, and these, the true Israel, God leads into His rest. Diedrich.
11. On Jer 31:3. The love of God towards us comes from love and has no other cause above or beside itself, but, is in God and remains in God, so that Christ who is in God is its centre. For herein is love, not that we loved God, but that He loved us (1Jn 4:10). Cramer. Totum grati imputatur, non nostris meritis. Augustine in Psalms 31. Frster. Before I had done anything good Thou hadst already moved towards me. Let these words be written on your hearts with the pen of the living God, that they may light you like flames of fire on the day of the marriage. It is your certificate of birth, your testimonial. Let me never lose sight of how much it has cost Thee to redeem me. Zinzendorf. God says: My chastisement even was pure love, though then you did not understand it; you shall learn it afterwards. Diedrich. [I incline to the construction given in the English version, both because the suffix to the verb is more naturally, I have drawn thee, than I have drawn out toward thee, and because there seems to be a tacit allusion to Hos 11:4, With loving kindness have I drawn thee.-A great moral truth lies in this passage so construed, viz., that the main power which humbles mans pride, softens his hard heart and makes him recoil in shame and sorrow from sinning, comes through his apprehension of Gods love as manifested in Christ and His cross. It is love that, draws the fearful or stubborn soul to the feet of divine mercy. Cowles.S. R. A.]
12. On Jer 31:6. It is well: the watchmen on Mount Ephraim had to go to Zion. They received however another visit from the Jewish priests, which they could not have expected at the great reformation, introduced by John, and which had its seat among other places on Mount Ephraim. The Samaritans were not far distant, and Mount Ephraim had even this honor that when the Lord came to His temple He took His Seat as a teacher there. Zinzendorf. [Gods grace loves to triumph over the most inveterate prejudices No words could represent a greater and more benign change in national feeling than these: Samaria saying through her spiritual watchmen, Let us go up to Zion to worship, for our God is there. Cowles. Ascendamus in Sion, hoc est in Ecclesiam says S. Jerome. According to this view, the watchmen here mentioned are the Preachers of the Gospel. Wordsworth.S. R. A.]
13. On Jer 31:9. I will lead them. It is an old sighing couplet, but full of wisdom and solid truth:
Lord Jesus, while I live on earth, O guide me,
Let me not, self-led, wander from beside Thee.
Zinzendorf.
14. On Jer 31:10. He who has scattered Israel will also collect it. Why? lie is the Shepherd. It is no wolf-scattering. He interposes His hand, then they go asunder, and directly come together again more orderly. Zinzendorf.
15. On Jer 31:12-14. Gaudebunt electi, quando videbunt supra se, intra se, juxta se, infra se. Augustine.Prmia clestia erunt tam magna, ut non possint mensurari, tam multa, ut non possint numerari, tam copiosa, ut non possint terminari, tam pretiosa, ut non possint stimari. Bernhard. Frster.
16. On Jer 31:15. Because at all times there is a similar state of things in the church of God, the lament of Rachel is a common one. For as this lament is over the carrying away captive and oppressions of Babylon, so is it also a lament over the tyranny of Herod in slaughtering the innocent children (Mat 2:1-7.)Cramer. Premuntur justi in ecclesia ut clament, clamantes exaudiuntur, exauditi glorificent Deum. Augustin. Frster.With respect to this, that Rachels lament may be regarded as a type of maternal lamentation over lost children, Frster quotes this sentence of Cyprian: non amisimus, sed prmisimus (2Sa 12:23). [On the application of this verse to the murder of the innocents consult W. L. Alexander, Connexion of the Old and New. Testament, p. 54, and W. H. Mill in Wordsworths Note in loc.S. R. A.]
17. On Jer 31:18. The conversion of man must always be a product of two factors. A conversion which man alone should bring about, without God, would be an empty pretence of conversion; a conversion, which God should produce, without man, would be a compulsory, manufactured affair, without any moral value. The merit and the praise is, however, always on Gods side. He gives the will and the execution. Did He not discipline us, we should never learn discipline. Did He not lead back our thoughts to our Fathers house which we have left (Luke 15) we should never think of returning.
18. On Jer 31:19. The children of God are ashamed their life long, they cannot raise their heads for humiliation. For their sins always seem great to them, and the grace of God always remains something incomprehensible to them.Zinzendorf. The farther the Christian advances in his consciousness of sonship and in sanctification, the more brilliantly rises the light of grace, the more distinctly does he perceive in this light, how black is the night of his sins from which God has delivered him. [It is the ripest and fullest ears of grain which hang their heads the lowest.S. R. A.]
19. On Jer 31:19. The use of the dear cross is to make us blush (Dan 9:8) and not regard ourselves as innocent (Jer 30:11). And as it pleases a father when a child soon blushes, so also is this tincture a flower of virtue well-pleasing to God. Cramer. Deus oleum miserationis su non nisi in vas contritum et contribulatum infundit. Bernhard.Frster.
20. On Jer 31:19. The reproach of my youth. The sins of youth are not easily to be forgotten (Psa 25:7; Job 31:18). Therefore we ought to be careful so to act in our youth as not to have to chew the cud of bitter reflection in our old age. It is a comfort that past sins of youth will not injure the truly penitent. Non nocent peccata prterita, cum non placent prsentia. Augustine. To transgress no more is the best sign of repentance. Cramer.
21. On Jer 31:20. Comforting and weighty words, which each one should lay to heart. God loves and caresses us as a mother her good child. He remembers His promise. His heart yearns and breaks, and it is His pleasure to do us good. Cramer. lpsius proprium est, misereri semper et parcere. Augustine.Major est Dei misericordia quam omnium hominum miseria. Idem.
22. On Jer 31:23. The Lord bless thee, thou dwelling-place of righteousness, thou holy mountain. Certainly no greater honor was ever done to the Jewish mountains than that the womans seed prayed and wept on them, was transfigured, killed and ascended above all heaven. Zinzendorf. It cannot be denied that a church sanctifies a whole place . Members of Jesus are real guardian angels, who do not exist in the imagination, but are founded on Gods promise (Mat 25:40). Idem.
23. On Jer 31:29-30. The so-called family curse has no influence on the servants of God; one may sleep calmly nevertheless. This does not mean that we should continue in the track of our predecessors, ex. gr., when our ancestors have gained much wealth by sinful trade, that we should continue this trade with this wealth with the hope of the divine blessing. If this or that property, house, right, condition be afflicted with a curse, the children of God may soon by prudent separation deliver themselves from these unsafe circumstances. For nothing attaches to their persons, when they have been baptized with the blood of Jesus and are blessed by Him. Zinzendorf.
24. On Jer 31:29-30. In testamento novo per sarguinem mediatoris deleto paterno chirographo incipit homo paternis debitis non esse obnoxius renascendo, quibus nascendo fuerat obligatus, ipso Mediatore di cente: Ne vobis patrem dicis in terra (Mat 23:9). Secundum hoc utique, quod alios natales, quibus non patri succederemus, sed cum patre semper viveremus, invenimus. Augustine, contra Julian, VI. 12, in Ghisler.
25. On Jer 31:31. In veteribus libris aut nusquam aut difficile prter hunc propheticum locum legitur facta commemoratio testamenti novi, ut omnino ipso nomine appellaretur. Nam multis locis hoc significalur et prnuntiatur futurum, sed non ita ut etiam nomen lega ur expressum. Augustine, de Spir. et Lit. ad Marcellin, Cap. 19 (where to Cap. 29 there is a detailed discussion of this passage) in Ghisler.In the whole of the Old Testament there is no passage, in which the view is so clearly and distinctly expressed as here that the law is only . And though some commentators have supposed that the passage contains only a censure of the Israelites and not of the Old Covenant, they only show thus that they have not understood the simple meaning of the words. Ebrard. Comm. zum Hebrerbr. S. 275.
26. On Jer 31:31, sqq. Propter veteris hominis noxam, qu per literam jubentem et minantem minime sanabatur, dicitur illud testamentum vetus; hoc antem novum propter novitatem spiritus, qu hominem novum sanat a vitio vetustatis. Augustine, c. Lit. Cap. 19.
27. On Jer 31:33. Quid sunt ergo leges Dei ab ipso Deo script in cordibus, nisi ipsa prsentia Spiritus sancti, qui est digitus Dei, quo prsente diffunditur charitas in cordibus nostrio, qu plenitudo legis est et prcepti finis? Augustine, l. c. Cap. 20.
28. On Jer 31:34. Quomodo tempus est novi testamenti, de quo propheta dixit: et non docebit unusquisque civem suum, etc. nisi quia rjusdem testamenti novi ternam mercedem, id est ipsius Dei beatissimam contemplationem promittendo conjunxit? Augustine, l. c. Cap. 24.
29. On Jer 31:33-34. This is the blessed difference between law and Gospel, between form and substance. Therefore are the great and small alike, and the youths like the elders, the pupils more learned than their teachers, and the young wiser than the ancients (1Jn 2:20 sqq.). Here is the cause:For I will forgive their iniquities. This is the occasion of the above; no one can effect this without it. Forgiveness of sins makes the scales fall from peoples eyes, and gives them a cheerful temper, clear conceptions, a clear head.Zinzendorf.
30. On Jer 31:35-37. Etsi particulares ecclesi intotum deficere possunt, ecclesia tamen catholica nunquam defecit aut deficiet. Obstant enim Dei amplissim promissiones, inter quas non ultimum locum sibi vindicut qu hic habetur Jer 31:37. Frster.
31. On Jer 31:38-40. Jerusalem will one day be much greater than it has ever been. This is not to be understood literally but spiritually. Jerusalem will be wherever there are believing souls, its circle will be without end and comprise all that has been hitherto impure and lost. This it is of which the prophet is teaching, and which he presents in figures, which were intelligible to the people in his time. The hill Gareb, probably the residence of the lepers, the emblem of the sinner unmasked and smitten by God, and the cursed valley of Ben-Hinnom will be taken up into the holy city. Gods grace will one day effect all this, and Israel will thus be manifested as much more glorious than ever before. Diedrich.
HOMILETICAL AND PRACTICAL
1. On Jer 30:5-9. Sermon on one of the last Sundays after Trinity or the second in Advent. The day of the judgment of the world a great day. For it is, (1) a day of anxiety and terror for all the world; (2) a day of deliverance from all distress for the church of the Lord; (3) a day of realization of all the happiness set in prospect before it.
2. On Jer 30:10-12. Consolation of the church in great trial. 1. It has well deserved the trial (Jer 30:12); 2. it is therefore chastised, but with moderation; 3. it will not perish but again enjoy peace.
3. On Jer 30:17. [The Restorer of mankind. 1. Faith in the Christian Sacrament and its attendant revelation of divine character alone answer the demand of the heart and reason of man for a higher state of moral perfection. 2. Christianity offers to maintain a communication between this world and that eternal world of holiness and truth. 3. It commends itself to our wants in the confirmation and direction of that principle of hope, which even in our daily and worldly life, we are perpetually forced to substitute for happiness, and 4. By the adorable object, which it presents to our affections. Archer ButlerS. R. A.]
4. On Jer 31:1-2. Gesetz and Zeugniss (Law and Testimony) 1864, Heft. 1. Funeral sermon of Ahlfeld.
5. On Jer 31:2-4. lb. 1865. Heft 1. Funeral sermon of Besser, S. 32 ff.
6. On Jer 31:3. C. Fr. Hartmann (Wedding, School, Catechism and Birth-day sermons, ed. C. Chr. Eberh. Ehemann. Tb. 1865). Wedding sermon. 1. A grateful revival in the love of God already received. 2. Earnest endeavor after a daily enjoyment of this love. 3. Daily nourishment of hope.
7. On Jer 31:3. Florey. Comfort and warning at graves. I. Bndchen, S. 253. On the attractions of Gods love towards His own children. They are, 1. innumerable and yet so frequently overlooked; 2. powerful and yet so frequently resisted; 3. rich in blessing and yet so frequently; unemployed. [For practical remarks on this text see also Tholuck, Stunden der Andacht, No. 11.S. R. A.]
8. On Jer 31:9. Confessional sermon by Dekan V. Biarowsky in Erlangen (in Palmers Evang. Casual-Reden, 2 te Folge, 1 Band. Stuttgart, 1850.) Every partaking of the Lords supper is a return to the Lord in the promised land, and every one who is a guest at the supper rises and comes. 1. How are we to come? (weeping and praying). 2. What shall we find? (Salvation and blessing, power and life, grace and help).
9. On Jer 31:18-20. Comparison of conversion with the course of the earth and the sun. 1. The man who has fallen away is like the planet in its distance from the sun; he flees from God as far as he Song of Solomon 2. Love however does not release him: a. he is chastened (winter, cold, long nights, short days); b. he accepts the chastening and returns to proximity to the sun (summer, warmth, light, life). Comp. Brandt, Altes und Neues in i extemporirbaren Entwrfen. Nremberg, 1829, II. 5. [The stubborn sinner submitting himself to God. I. A description of the feelings and conduct of an obstinate, impenitent sinner, while smarting under the rod of affliction: He is rebellioustill subdued. II. The new views and feelings produced by affliction through divine grace: (a) convinced of guilt and sinfulness; (b) praying; (c) reflecting on the effects of divine grace in his conversion. III. A correcting but compassionate God, watching the result, etc., (a) as a tender father mindful of his penitent child; (b) listening to his complaints, confessions and petitions; (c) declaring His determination to pardon. Payson.S. R. A.]
10. On Jer 31:31-34. Sermon on 1 Sunday in Advent by Pastor Diechert in Grningen, S. Stern aus Jakob. I. Stuttg. 1867.
11. On Jer 31:33-34. Do we belong to the people of God? 1. Have we holiness? 2. Have we knowledge? 3. Have we the peace promised to this people? (Caspari in Predigtbuch von Dittmar, Erlangen, 1845).
12. On Jer 31:33-34. By the new covenant in the bath of holy baptism all becomes new. 1. What was dead becomes alive 2. What was obscure becomes clear. 3. What was cold becomes warm. 4. What was bound becomes free (Florey, 1862).
Footnotes:
[13]Jer 30:18., poetical for house. Comp. Jer 4:20; 1Ki 8:66; Job 21:8.
[14]Jer 30:18., without the article, therefore, not the city , i. e., Jerusalem, but the city generally, that is, any city.
[15]Jer 30:18.. The prophet has evidently Deu 13:16 in view, where it is said of a city on which a curse is laid, that it shall be burned and shall be , it shall not be built again. Comp. Jos 8:28; Jos 11:13; Jer 49:2. We see from this that is the heap of rubbish formed by the ruined city.
[16]Jer 30:18.- . Hitzig: The palace will stand in its proper place. Graf [and Henderson]: shall be inhabited in its proper place. Both say that after an appropriate manner would be . But the phrase may also mean according to its right. Comp. Deu 17:11. is more than stand. It is here used intransitively as in Jer 17:6; Jer 17:25; Isa 13:20 : Eze 26:20; Zec 7:7 (comp. Naegelsb. Gr., 69, 1), but the meaning of inhabit remains. If, however, we take the phrase=upon, in its place, then the idea of inhabit is superfluous, as Hitzig has rightly felt. I therefore consider it will be inhabited as becomes it, as the correct rendering. A palace will not be inhabited as a beggars hut. The prophet wrote , through occasion of -, but the second must not therefore be regarded as being as local in signification as the first.
[17]Jer 30:23.Instead of , Jer 23:9, we read here by which the paronomasia with is destroyed. The forcible at the close is also wanting. As to , this Hithp occurs only here and in Hos 7:14 and 1Ki 17:20. In Hosea the meaning to alarm ones self, is most recommended, in 1 Kings 17 that of commorari is necessarily required by the connection. In this passage the commentators vacillate greatly; an abiding storm (Hengstenberg): a rolling storm from , gargarizare (Meier); turbo cuncta abripiens from , rapere, (Gesen. Thes., p. 305); a whirling storm, from = volvere. The last meaning would come nearest the original . Comp. Fuerst, s. v., , III. and .
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
Jer 30:18 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.
Ver. 18. The captivity of Jacob’s tents,] i.e., The poor captives that now live at Babylon as strangers in tents or huts.
And the city shall be builded upon her own heap.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 30:18-22
18Thus says the LORD,
‘Behold, I will restore the fortunes of the tents of Jacob
And have compassion on his dwelling places;
And the city will be rebuilt on its ruin,
And the palace will stand on its rightful place.
19From them will proceed thanksgiving
And the voice of those who celebrate;
And I will multiply them and they will not be diminished;
I will also honor them and they will not be insignificant.
20Their children also will be as formerly,
And their congregation shall be established before Me;
And I will punish all their oppressors.
21And their leader shall be one of them,
And their ruler shall come forth from their midst;
And I will bring him near and he shall approach Me;
For who would dare to risk his life to approach Me?’ declares the LORD.
22You shall be My people,
And I will be your God.’
Jer 30:18-22 In a sense this reflects the new covenant described in Eze 36:27-38. YHWH will act on behalf of His people. Notice the covenant language of Jer 30:22. This poem is functioning as the blessing section, similar to Deuteronomy 27-28. YHWH acts for His name sake, for His purposes (see Special Topic: YHWH’s Eternal Redemptive Plan ).
1. I will restore the fortunes, Jer 30:18 b
2. I will have compassion
a. dwelling places, Jer 30:18 c
b. the city, Jer 30:18 d
c. the palace, Jer 30:18 e
3. I will multiply them (i.e., one of the promises to Abraham, cf. Gen 15:2-5), Jer 30:19 c
4. I will honor them, Jer 30:19 d
5. I will punish all their oppressors (cf. Jer 30:12-17)
6. I will bring their leader near (priestly language), Jer 30:21
7. covenant language, Jer 30:22 (cf. Jer 31:1)
A new day has come! The benefits of the covenant are reestablished based on YHWH’s mercy, not His people’s covenant obedience (cf. Jer 31:31-34; esp. Eze 36:22-38).
Jer 30:18 the tents of Jacob This is a Hebrew idiom for family units.
shall be rebuilt on its ruin This is the Hebrew term tel (BDB 1068, cf. Jos 11:13), which is used by modern archaeology for the destroyed mound of an ancient city. This implies that Jerusalem (i.e., the city and the temple) will be rebuilt on the same site.
Jer 30:19 the voice of those who make merry God wants His people to rejoice in creation and in Himself (cf. Jer 7:34; Jer 31:12-13; Jer 33:11).
Jer 30:20 their (lit. His) congregation shall be established before Me This terminology is priestly (i.e., approach YHWH in the temple). The covenant people (OT, Exo 19:5-6; NT, 1Pe 2:5; 1Pe 2:9; Rev 1:6; Rev 20:6) were meant to be a kingdom of priests, as the Messiah is
1. an ideal Israelite in Isaiah 53
2. also an ideal priest in Jer 30:21; Psa 110:1-3; Zec 3:8; Zec 4:11-14; Zec 6:13
This section may be a multi-fulfillment prophecy to Zerubbabel (prince of Judah) and Joshua (descendant of the last High Priest). Jesus is both priest and king (cf. NT book of Hebrews)!
Jer 30:21
NASBleader
NKJVgovernor
NRSV, TEV,
NJBprince
JPSOAchieftain
REBa ruler
This is the term (BDB 12, KB 13) used to describe the leader of the congregation in the new day of restoration. It is parallel to ruler (BDB 605).
This term appears two other times in Jeremiah denoting leaders.
1. Jer 14:3 – nobles
2. Jer 25:34-36 – shepherds/lords
The fact that this context has a priestly orientation may denote the Messianic aspect of the Messiah as
1. Davidic – Genesis 49
2. priestly – Psa 110:1-3; Zec 3:8; Zec 4:11-14; Zec 6:13
The Dead Sea Scroll community expected two Messiahs, one from the line of Judah and one from the line of Levi. Jesus fulfills both (cf. Heb 1:3; Heb 2:17; Heb 3:1; Heb 4:14-15; Heb 5:5; Heb 5:10; Heb 6:20; Heb 7:26; Heb 7:28; Heb 8:1; Heb 8:3; Heb 9:11; Heb 10:21). He is the High Priest and the ultimate sacrifice!
I will bring him near and he shall approach Me These are priestly phrases used in the sense of approaching God at the altar. Because of the next phrase this seems to refer to the vicarious atonement of Jesus Christ (Messiah is Priest and King, cf. Psa 110:1-3; Zec 3:8; Zec 4:11-14; Zec 6:13; Heb 1:2-3).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
upon her own heap. This cannot have a spiritual application; still less interpretation. It is literally Zion. This was written in the book, before the siege, which had already been foretold (chs. 7; 19; Jer 21:10, Jer 34:2, Jer 37:10).
heap = ruins.
palace = fortress.
after the manner thereof: or, upon its own site.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 30:18-22
Jer 30:18-22
Thus saith Jehovah: Behold, I will turn again the captivity of Jacob’s tents, and have compassion on his dwelling-places; and the city shall be builded upon its own hill, and the palace shall be inhabited after its own manner. 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. Their children also shall be as aforetime, and their congregation shall be established before me; and I will punish all that oppress them. And their prince shall be of themselves, and their ruler shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is he that hath had boldness to approach unto me? saith Jehovah. And ye shall be my people, and I will be your God.
I will turn again the captivity of Jacob’s tents…
(Jer 30:18). The mention of tents here does not mean that most of the people were still nomads, dwelling in tents, because the parallelism stresses dwelling-places in the next line. These verses look to the time when Israel’s punishment has been completed and a marvelous prosperity will return to them. The prophet speaks of Judah here as a type of the Church, with Immanuel as her king. The title of all four of the chapters here is The New Covenant; and the racial Israel hardly enters the picture at all.
And the city shall be builded upon its own hill…
(Jer 30:18). The Hebrew word here for ‘hill’ means mound (of a ruined city) and corresponds to the Arabic ‘tell.’ Notice how many place-names have this word: Tel Aviv (Eze 3:15), Tel el-Amarna (in Egypt), Tel Assar (2Ki 19:12), Tel Melah and Tel Harsha (Ezr 2:59). For ages, in the East, it was customary to build cities upon the ruins (the tels) of cities that had been destroyed in order to decrease the chance of floods and to strengthen fortifications.
Their prince shall be of themselves, and their ruler shall proceed from the midst of them…
(Jer 30:21). It is the great prophecy of the Christ given by Moses in Deu 18:15 that explains these clauses. The Anchor Bible renders this whole verses thus:
“Their prince shall be one of their own,
Their ruler shall come from their midst;
And Him I’ll permit to approach me.
For who otherwise would be so bold
As thus to approach me? Yahweh’s word.”
Keil tells us that the very words of this verse were used in Exo 19:6 to denote the approach of Moses to Jehovah on Mount Sinai, thus indicating the priesthood of the prince or ruler mentioned here. It would be difficult to frame a verse more specifically identifying the character of these verses as “Like unto Moses” than what is given here. Moses was priest and king, so is Jesus Christ. Moses was “from the midst of the brethren” even as he prophesied that Christ also would be from the midst of the brethren.
This picture of a ruler-priest finds its Old Testament type also in the example of Melchizedek in Psalms 110.
For these and other reasons we find here a clear prophecy of the Messiah. As Keil expressed it, “Herein is contained the truth, that the sovereignty of Israel, as restored, culminates in the kingdom of the Messiah.”
As Thompson noted, “The passage has a peculiarly Messianic ring to it.” One such evidence was pointed out by Henderson who wrote of the question asked by God Himself “Who would be so bold as to approach me? … Such an approach had never been made before; the question is put as something altogether unique.”
Furthermore, both Henderson and Albert Barnes translate Jer 30:21 thus, “And his Glorious One shall spring from himself.” Such terminology is exclusively applicable to the Messiah. Matthew Henry also concurred in this rendition.
The Picture of Regenerate Israel Jer 30:18-22
Having alluded to the destruction of Israels enemies and the restoration to Palestine, the prophet now paints a picture of the regenerate commonwealth of Israel. It is the picture of a happy, prosperous people enjoying freedom and security in their own land. Note the specific promises contained in this paragraph:
(a) the Jews who were taken captive will dwell again in their land as aforetime (Jer 30:18 a). The phrase I will turn again (Or return to) the captivity of Jacobs tents seems to mean that God will muse the desolate, uninhabited tents or dwelling places to be rebuilt and inhabited. Streane thinks literal tents are meant but this is unlikely.
(b) The city of Jerusalem will be rebuilt upon its own hill or mound i.e., on its original site (Jer 30:18 b). Laetsch contends that city in this verse, which does not have the article in the Hebrew, is a collective singular referring to every city of Judah.
(c) The palace will be restored and shall be occupied in its usual fashion (Jer 30:18 b). This need not be pressed to mean that the restored community Would have a king (Streane). The word palace here may mean nothing more than governmental building. Freedman suggests that palace here is an allusion to the Temple in Jerusalem.
(d) Thanksgiving and happiness shall characterize the inhabitants of the land (Jer 30:19 a).
(e) The population of the restored community will be greatly increased (Jer 30:19 b).
(f) As aforetime in the golden age of David and Solomon, God will protect them from their adversaries (Jer 30:20).
(g) A glorious Prince shall rule over them (Jer 30:21).
(h) They shall enter into a new relationship with God (Jer 30:22).
A further comment is necessary with regard to Jer 30:21. That this verse is Messianic in character has generally been acknowledged even by Jewish rabbis. The King James Version is somewhat misleading at this point in translating their nobles. The American Standard Version is more accurate in reading the singular their prince. A still more literal translation of the Hebrew would be his Glorious One and his Ruler. The masculine possessive pronoun throughout this passage refers to the nation. Two significant points about this glorious Ruler are brought out in the passage. (a) He shall be a Jewish as opposed to a foreign Prince. Streane sees another possible meaning in the words from him from his midst. The expression may mean that the new Ruler will spring from a lowly family. (b) The Prince shall draw near to God without a go-between. This implies that He will be Priest as well as King.
The last clause of Jer 30:21 is extremely difficult. The King James Version renders: who is this that engaged his heart to approach unto me? The American Standard Version translates: who is he that bath had boldness to approach unto me? Perhaps a better translation would be: who is he that has staked his life (or risked his life) to approach unto Me? Under the Old Testament law only priests were permitted to enter the presence of the Lord. The Holy of Holies was open but once a year and then to the high priest alone. One king, Uzziah, tried to usurp the priestly prerogatives and offer incense before the Lord. He was smitten with incurable leprosy. But the glorious Ruler whose coming is predicted in this verse would be Priest as well as King. Zechariah a few years later would make it crystal clear that the Messiah would be priest upon his throne (Zec 6:13).
Fuente: Old and New Testaments Restoration Commentary
Behold: Jer 30:3, Jer 23:3, Jer 29:14, Jer 33:7, Jer 33:11, Jer 46:27, Jer 49:6, Jer 49:39, Psa 85:1, Psa 102:13
the city: Jer 31:40, Neh 3:1-32, Neh 7:4, Isa 44:26, Zec 12:6, Zec 14:10
heap: or, little hill
the palace: 1Ch 29:1, 1Ch 29:19, Ezr 6:3-15, Psa 78:69, Isa 44:28, Eze 7:20-22, Hag 2:7-9, Zec 1:16
Reciprocal: Jos 11:13 – in their Psa 53:6 – bringeth Isa 14:1 – set Isa 43:5 – I will Isa 49:19 – thy waste Isa 51:11 – the redeemed Jer 18:9 – to build Jer 29:11 – thoughts Jer 31:16 – they Jer 31:38 – that Jer 32:15 – Houses Jer 32:37 – I will gather Jer 50:19 – bring Eze 6:9 – they shall Eze 11:17 – General Eze 20:41 – I bring Eze 28:25 – When Eze 34:13 – I will bring Eze 36:11 – and I will settle Eze 36:24 – General Eze 37:21 – General Eze 38:8 – into the land Eze 39:25 – Now will Hos 2:14 – and speak Joe 3:1 – when Amo 9:14 – I will bring Mic 4:6 – and I Zep 2:7 – turn Zec 2:4 – Jerusalem Zec 10:6 – as Mal 3:4 – the offering
Fuente: The Treasury of Scripture Knowledge
Jer 30:18. Bring again the captivity means God will reverse the captivity, etc.
Fuente: Combined Bible Commentary
Jer 30:18-22. Behold, I will bring again the captivity of Jacobs tents The expression alludes to the ancient custom of dwelling in tents. This promise was, in some degree, fulfilled under Zerubbabel. And the city shall be builded upon her own heap Upon her ruins, which were cleared away, that new houses might be built. And the palace shall remain Rather, the palace shall be inhabited; after the manner thereof By
, here rendered palace, Dr. Waterland and some others understand the temple, and render the clause, The temple shall stand, or, abide after the manner thereof. Their children also, and their congregation, &c. Their church and commonwealth shall be restored to their former state. Or rather, His children and his congregation, as Blaney translates it; that is, Jacobs children and congregation, the pronouns both in this and the following verse being in the singular number. And their nobles shall be of themselves Hebrew, , literally, his prince, or, his mighty one, shall be of him. And his governor shall proceed from the midst of him Some understand this of Zerubbabel, who, by the permission of Cyrus, had the government over the Jews whom he led into Judea to rebuild Jerusalem and the temple. Others interpret it of the Messiah, who, they think, is plainly marked out by the two names of Prince, or Mighty One, and Governor, in this verse. Thus the Targum understands it. I will cause him to draw near, &c. Says the Lord; that is, he shall have a near attendance upon me; for I will make him a priest as well as a king, according to the prophecy in Psa 110:4. For who is this that engaged his heart, &c. Who is there so entirely devoted to my service as the Messiah? The words in the original, , who is this, &c., have the emphasis which cannot be expressed in another language, and are spoken by way of admiration. See Lowth. Blaney translates the verse, And his prince shall be of his own race, and his governor shall go forth out of the midst of him; and I will draw him that he may come near unto me; for who is he that hath set his heart to draw near unto me? saith Jehovah. Ye shall be my people, &c. You shall continually adhere to my religion and worship, and I will take you into my favour, and under my protection.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
30:18 Thus saith the LORD; Behold, I will bring again the captives of Jacob’s tents, and have mercy on his dwellingplaces; and the city shall be built upon her own heap, and the {m} palace shall remain after its manner.
(m) Meaning that the city and the temple would be restored to their former estate.
Fuente: Geneva Bible Notes
The restoration of Jacob 30:18-22
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Yahweh promised to restore Israel’s tribal fortunes (cf. Num 24:5-6), to have compassion on His peoples’ towns and homes, and to rebuild Jerusalem and the royal palace there. If the palace in view here refers to the king’s palace, and not the temple, this was never rebuilt by the returned exiles from Babylon as far as Scripture records.