Exegetical and Hermeneutical Commentary of Jeremiah 30:21

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.

21. The Jews shall again be placed under a Prince of their own. This Prince shall draw near to God without a go-between, in other words he shall be Priest as well as King.

their prince ] lit. his (Jacob’s) mighty one.

that hath had boldness to approach ] rather, as mg. that hath been surety for his heart to approach, i.e. no one would venture upon such a step, unless he were fully conscious of authorisation. None but the priests were permitted to enter the Lord’s presence, and the Holy of Holies was open but once a year to the high-priest himself. To all others this was a profanity to be punished with death.

Fuente: The Cambridge Bible for Schools and Colleges

Jer 30:21

And their nobles shall be of themselves, and their governor shall proceed from the midst of them.

The choice of their rulers the privilege of the people

1. The power of choosing their own rulers is a privilege which but very few of mankind have ever enjoyed. There is not one nation in all Asia and Africa which enjoys the power of electing its own rulers; and scarcely one in all Europe which enjoys this privilege in its full extent.

2. The power of choosing their own rulers is a privilege which all nations who are destitute of it wish to enjoy.

3. It must be a great privilege to any people, to have the power of choosing their best men to rule over them. Rulers who understand the genius and disposition of their people, who are acquainted with their laws and constitutions, who have a comprehensive view of their various interests and connections, and who are men of tried integrity, are well qualified to fill every department of government. No people can desire better rulers than these; and such as these, the power of election gives them the best opportunity of appointing to office.

4. It is a great privilege for a people to have a power of choosing their own rulers, because good rulers are a very great blessing. They are the guardians of all that a people hold most dear and sacred; and so can do them greater service, and more essentially promote their temporal good, than any other men in any other public or private stations of life.

Reflections–

1. No nation which chooses its own rulers can be enslaved without its own consent. The privilege of election is the grand palladium of civil liberty.

2. If a people who choose their own rulers have not good rulers, it must be owing to their own fault. If they choose their best men, there can be no doubt but their rulers will be good.

3. A people who choose their own rulers, cannot reasonably expect to have better rulers than themselves

4. This subject directs us where to look for the origin of the political distresses and embarrassments in which we have been, and still are, involved. They have originated from the abuse of the power of election.

5. This subject suggests to us the best, and perhaps the only possible way of alleviating present, and of preventing future calamities. The way is, wisely and faithfully to improve our important privilege of election, and commit the direction of our national concerns to greater and better men. (N. Emmons, D. D.)

The blessing of freedom

Our subject is the blessing of freedom; the advantages of that political condition in which we are placed. There are various causes in operation which tend to lesson in us the due sense of these advantages. Extravagance of praise; asserting too much with regard to any principle; overdrawn statements of its nature, and perpetual boasting of its effects, are likely in all cases, sooner or later, to bring about a reaction. The abuses of the principle of liberty also; the out-breakings of popular violence, mobs, and tumults, prostrating the law under foot; and the tyranny, moreover, of legal majorities; and, withal, the bitter animosities of party strife, and the consequent incessant fluctuations of public policy, constantly deranging the business of the country; all these things are leading some to say, but with more rashness than wisdom, I must think, that even political oppression and injustice, which should make all strong, and firm, and permanent, would be better than that state of things in which we live. Add to all this, that the blessings which are common, like the air we breathe and the light of day–blessings which are invested with the familiar livery of our earliest and most constant experience–are apt to pass by us unregarded; while the evils of life, calamities and concussions of the elements, shipwrecks, and storms, and earthquakes, rise into portentous and heart-thrilling significance; and we see another and final reason why the advantages of our political condition are liable to be undervalued. The first step which I shall take in defending the ground which we as a nation have taken, win be carefully to define it. What is the principle of a democratic or representative government? It is, that no restraints, disabilities, or penalties shall be laid upon any person, and that no immunities, privileges, or charters shall be conferred on any person, or any class of persons, but such as tend to promote the general welfare. This exception, be it remembered, is an essential part of our theory. Our principle is not, as I conceive, that no privileges shall be granted to one person more than to another. If bank charters, for instance, can be proved to be advantageous to the community, our principle must allow them. It is upon the same principle that we grant acts of incorporation to the governors of colleges, academies, and hospitals, and to many other benevolent and literary societies: it is upon the ground that they benefit the public. And what is government itself, but a corporation possessing and exercising certain exclusive powers for the general weal? Again, I maintain that our democratic principle is not that the people are always right. It is this rather: that although the people may sometimes be wrong, yet that they are not so likely to be wrong, and to do wrong, as irresponsible, hereditary magistrates and legislators; that it is safer to trust the many with the keeping of their own interests, than it is to trust the few to keep those interests for them. Let me now proceed to speak of liberty as a blessing, and the highest blessing that can appertain to the condition of a people.

1. I value our political constitution because it is the only system that accords with the truth of things, the only system that recognises the great claims and inalienable rights of humanity.

2. I value our liberty, and deem it a just cause of thankfulness to Heaven, because it fosters and develops all the intellectual and moral powers of the country.

3. I value political liberty because of that which a free and unfettered energy obtains, it gives the freest and amplest use. What is the effect, nay, what is the design of a despotic Government, but to deprive the people of the largest amount that it can, or dare, of the proceeds of their honest industry and laudable enterprise? Under its grossest forms, it levies direct contributions; in its more plausible administration it levies taxes; but in either case its end is the same–to feed and batten a few at the expense of the many. Let me not be told, that differences in the form of government are mere matters of speculation; that they have very little to do with our private welfare; that a man may be as happy under one form as another. I think it was on occasion of our revolution that Dr. Johnson put forth some such oracle as this; but it is not true; it may pass for good-nature, or for smooth philosophy, if anyone pleases so to call it, but it is not true. What more obvious interest of human life is there, than that a mans labour shall produce for him the greatest possible amount of comfort; that he should enjoy, as far as it is compatible with the support of civil order, the proceeds of his toil? Labour, honourable and useful as it is, is not so very agreeable that a man should recklessly give it for that which is not bread. And that he emphatically does who gives it for pensions, sinecures, and monopolies, and establishments, and wars, which benefit him not at all.

4. I should not exhaust the subject, even in this most general view of it, if I did not add one further consideration in behalf of freedom; a consideration that is higher and stronger than any reason–I mean, the intrinsic desirableness of this condition to every human being. In this respect, freedom is like virtue, like happiness; we value it for its own sake. God has stamped upon our very humanity this impress of freedom; it is the unchartered prerogative of human nature. (O. Dewey, D. D.)

Who is this that engaged his heart to approach unto Me?–

Who is this?

I. The question of our text is asked to direct attention to this glorious person. Who is this that engaged his heart to approach unto Me? saith the Lord. The person who must draw near to God must be one of ourselves. It is clear that a fit representative for men must be himself a man. In Adam we transgressed and died to God: in another Adam must we be restored. Now, where is this man to be found? Who is this? If he is to come of ourselves, where is he? Not among this assemblage; nor if all the myriads that dwell on the face of the earth could be gathered together would there be found one who could undertake this enterprise,–For all have sinned, and come short of the glory of God. Nor is it merit alone that is needed, for he that would approach unto the Lord as mediator must be prepared with strength to suffer. Who can sustain the load of human sin? Who can endure the indignation of the Lord against iniquity? Assuredly none of us could do it: the fire would consume him as stubble. Oh, for an interposer; but where can he be found? Now look at the context, and you will see that the person who must approach to God for us must be a prince-priest; for He is called their glorious One and their Governor, and yet it is said of Him, I will cause Him to draw near, which work of drawing near is in other places ascribed to priests, for these God had set apart for the service of His sanctuary. The person, then, must be a priest, and yet a prince. Who is He, and where is He? You know Him–the true Priest of God, not of the order of Aaron, and the King eternal, immortal, invisible, King of kings, and Lord of lords. It is He that engaged His heart to draw near to God on our behalf. The question, however, may be answered in another way, so as to bring out more clearly the matchless Person whom our hearts adore. It was necessary that He who should draw near to God should be chosen to that office by God Himself, and should be qualified for it by Divine power. I will cause Him to draw near, and He shall approach to Me. Now, is there any one among us all that God has ever chosen to represent our fellow-men as their mediator, acting as the head of the race, and as such entering into the immediate presence of God on his own merits? We have not, I hope, the presumption to imagine such a thing. There is one Mediator between God and man, the Man, Jesus Christ. Moreover, to close this description, He was not only appointed of God and qualified, but He was one who was willing to undertake the task and ready to pledge Himself to it. He voluntarily covenanted to do it, as it is written, Lo, I come; in the volume of the Book it is written of Me, to do Thy will, O God: yea, Thy law is My delight.

II. To excite admiration of His matchless work. If Jesus Christ is to approach to God for us, it is clear that He must come down into our condition, for He must first descend or He cannot ascend. He descended into our depths to engineer a way from the lowest to the highest, to come back from Bashan, and from the depths of the sea, leading the van of the armies of His chosen as they return unto God with songs and everlasting joy upon their heads. This lowly place being taken, behold our Lord actually approaching unto the offended Majesty on high. Though found in fashion as a man, and by reason of His becoming a curse for us, denied the presence of the Father, so that He cried in anguish, My God, My God, why hast Thou forsaken Me? yet He did approach unto God: He did come near; nay, He remaineth near, able to save them to the uttermost that come unto God by Him. Our Lord with all His heart desired to do this: He engaged His heart to perform it. But why this readiness, this eagerness? Love is the one reply. His heart was occupied with love to God and love to man, and He could not rest till He had restored the broken concord between these divided ones. With all the forcefulness of His Divine nature, and with all the energy of His perfect humanity, He was resolved to bring men back to God. Having thus determined that He would approach unto God on our behalf, He took all the consequences. A correct reading of the passage would be, Who is this that hath pledged his heart or his life to approach unto Me? saith the Lord. If you take the meaning of the word heart to be life, since the heart is the source of life, then we read that our Lord pledged His life, put His life in surety that He would approach unto God, the Judge of all, and bring us near to Him. When He came as the representative of sinful men–then vengeance with its sword must smite Him, and He was willing to be smitten. And now to-day, beloved, Jesus Christ rejoices to think that He has approached unto God on our behalf, and made eternal amity between God and man Let us rejoice with Him. Let us become happy in fellowship with our God.

III. To arouse your interest in the sweet results of Jesus Christs having approached to God for us. The first result is found in the chapter. Read that twenty-second verse. Who is this that engaged his heart to approach unto Me? saith the Lord. And ye shall be My people, and I will be your God. That is, because our royal High Priest approached unto God for us, therefore we who were called outcasts, we whose wound was incurable and grievous, we that were utterly ruined and undone; we, believing in this Jesus, shall in Him become the people of God. I seem to see in my spirit that old legend of Rome worked out in very deed. So saith the story: in the Roman Forum there gaped a vast chasm which threatened the destruction of the Forum, if not of Rome. The wise men declared that the gulf would never close unless the most precious thing in Rome was cast into it. See how it yawns and cracks every moment more horribly. Hasten to bring this noblest thing! For love of Rome sacrifice your best! But what, or who is this? Where is a treasure meet for sacrifice? Then Curtius, a belted knight, mounted his charger, and rightly judging that valour and love of country were the noblest treasures of Rome, he leaped into the gulf. The yawning earth closed upon a great-hearted Roman, for her hunger was appeased. Perchance it is but an idle tale: but what I have declared is truth. There gaped between God and man a dread abyss, deep as hell, wide as eternity, and only the best thing that heaven contained could fill it. That best thing was He, the peerless Son of God, the matchless, perfect man, and He came, laying aside His glory, making Himself of no reputation, and He sprang, into the gulf, which there and then closed, once for all One great result of Christ s having died is to leave us a way of access, which is freely opened to every poor, penitent sinner. Come. Are you using that way of access? Do you use it every day! Having used it, and thus having drawn near to God, do you dwell near to God! Do you abide in God? Is God the main thought of your life, the chief delight and object of your being? (C. H. Spurgeon.)

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Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 21. Their nobles shall be of themselves] Strangers shall not rule over them; and-

Their governor shall proceed from the midst of them] Both Nehemiah and Zerubbabel, their nobles and governors after the return from Babylon, were Jews.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Their governor shall proceed from the midst of them: this promise was made good in Zerobabel, and other governors of the Jews after their return out of captivity, till they came to be subdued by the Romans. Some restrain this unto Christ, and make it a prophecy of Christ being born of the Jewish nation; it is he, they say, that was meant by David, Jer 30:9; and it is not improbable that the sense of the text may reach unto Christ, but it seems literally to be understood of Zerobabel, and to be opposed to strangers ruling over them, which was no small piece of their calamity while they were in captivity.

He shall approach unto me; that is, he shall serve me, and I will favour him; or, this people shall serve me, and I will favour them, and not be as one at a distance or far off from them. Some understand this of the civil governor that should be after the captivity; some understand it of the people; some understand it of Christ. Those that understand it of the governor, make it to signify the special favour that governor should be in with God and his religion; those that understand it of the people, make it to signify the religion of the people, and the favour they should be in with God; those who understand it of Christ, interpret it of his favour with God, by whom also the saints have their access.

For who is this that engaged his heart to approach unto me? Interpreters are yet more divided about this phrase; some apply it to Christ, either as an admiration of his excellency, or as denoting that none but he could draw near to God in that manner as he did, nor had any such a delight in the sons of men as he, so as for him to be a Mediator betwixt offenders and an offended God; none but he durst look in the face of an angry God. Others understand it of Gods people, intimating that in the day when they should return out of captivity there would be but few that with any serious purpose of heart would apply themselves unto God, or signifying the impotency that is in man heartily to draw nigh to God, till (as it is before said) God causeth him so to do; and some think the words have a reference to the covenant mentioned in the next verse.

Fuente: English Annotations on the Holy Bible by Matthew Poole

21. their noblesrather,”their Glorious One,” or “Leader” (compareAct 3:15; Heb 2:10),answering to “their Governor” in the parallel clause.

of themselvesof theirown nation, a Jew, not a foreigner; applicable to Zerubbabel, or J.Hyrcanus (hereditary high priest and governor), only as types ofChrist (Gen 49:10; Mic 5:2;Rom 9:5), the antitypical “David”(Jer 30:9).

cause him to draw nearasthe great Priest (Exo 19:22;Lev 21:17), through whom believersalso have access to God (Heb10:19-22). His priestly and kingly characters are similarlycombined (Psa 110:4; Zec 6:13).

who . . . engaged . . . heartto approachliterally, “pledged his heart,” that is,his life; a thing unique; Messiah alone has made His life responsibleas the surety (Heb 7:22; Heb 9:11-15),in order to gain access not only for Himself, but for us to God.Heart is here used for life, to express the couragewhich it needed to undertake such a tremendous suretyship. Thequestion implies admiration at one being found competent by Histwofold nature, as God and man, for the task. Compare theinterrogation (Isa 63:1-3).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And their nobles shall be of themselves,…. Or, “his noble One” d; Jacob’s noble One, the Messiah, in whom all the promises centre; and whose incarnation and priesthood are the foundation of all the things above predicted. The Targum interprets these words of him;

“their King shall be anointed from them, and their Messiah shall be revealed from the midst of them.”

And so it is applied to him in the Talmud e, and in other writings of the Jews f. Kimchi on the place says,

“it is known that the King Messiah shall be of Israel.”

He may be called a “noble One”, as he is a Nobleman in Lu 19:12; because he descended from illustrious persons; from David king of Israel, and from a race of kings in his line, as the genealogy of Matthew shows. Or, “his glorious One” g, as it may be rendered; he is glorious in his nature, being the brightness of his Father’s glory; glorious in his perfections, which are the same with his divine Father’s; glorious in his names and titles, the King and Lord of glory; glorious in his works and worship, which are the same that are ascribed to God the Father; glorious in his office as Mediator, which he has so well performed; glorious when he was raised from the dead, and had a glory given him; and when he ascended on high, and sat down at his Father’s right hand, crowned with glory and honour; glorious in the eyes of God, and of all his people; and, when his kingdom shall be in a more glorious condition, he will reign before his ancients gloriously; and when he comes a second time, he will come in exceeding great glory. Or, his “mighty One” h; Christ is the mighty God, the mighty Mediator, the mighty Saviour; he is the most Mighty, he is the Almighty. Now, as man, his descent was from them, the Israelites; from Abraham, from Jacob, from Judah, from Jesse and David, and from the people of the Jews; see Ro 9:4;

and their Governor shall proceed from the midst of them; meaning the King Messiah, as before; who has the government of the church upon his shoulders; is worthy of all power and authority and has received it; has a power of making laws, and of obliging men to keep them; has a power of pardoning, justifying, and saving men; is the lawgiver that is able to save, and to destroy; and can subject all to his feet, as he will in a short time. This seems to refer to a law in Israel, that not a stranger, but one of their brethren, should be set as king over them,

De 17:15; which is true of the Messiah;

and I will cause him to draw near, and he shall approach unto me; expressive of his priestly office; it being the business of a priest to draw nigh to God with the sacrifices of the people, and to intercede for them, Le 10:3. Christ in eternity drew nigh to his Father, and offered himself as a surety for his people, and became one; and the Greek word for surety, , has the signification of being “near”: he drew nigh and interposed between them and his father, and became a Mediator for them; he proposed to do everything for them law and justice required, and whatsoever was his Father’s will should be done: he drew nigh and struck hands, stipulated and agreed with him, about the salvation of his people; he asked them of him, and all blessings of grace and glory for them: he drew nigh in time, having assumed their nature, and offered himself a sacrifice unto God, made satisfaction to his justice for them, and redeemed them unto God by his blood; by which means they are made nigh to God, and draw near to him with humble boldness; and now he is gone to heaven, and has taken his place at the right hand of God, where he appears in the presence of God, and makes intercession for them, presenting himself, his blood, righteousness, and sacrifice. Now this is ascribed unto God, as causing him to draw nigh; because he chose, appointed, and called him to be a priest, Mediator, and surety, to which he was entirely free of himself; and therefore it follows,

for who [is] this that engaged his heart to approach unto me? saith the Lord; his drawing to God in the council and covenant of grace, to be the surety of his people, and his undertaking for them, were quite free and voluntary; he came of himself, and surrendered himself into the hands of justice at the time of his sufferings and death; and his intercession in heaven flows from his hearty love to his people; his heart has been, and is, engaged in every branch of his mediatorial work, which is a very singular and wonderful thing. No mere man could have engaged his heart to draw nigh to God, who is a consuming fire; no angel in heaven could have presumed to have done it on the behalf of sinful men; none but Christ himself could, and which is owing to the dignity of his person, and to his wondrous love; for this is a marvellous event. Now, though this is a prophecy of Christ’s incarnation and priesthood, yet it is suitably introduced here; because, at the time of the Jews’ conversion, he will be made known unto them, as being come of them, and as their Prophet, Priest, and King.

d “praestans ejus”, Montanus. e T. Bab. Sanhedrin, fol. 98. 2. f Midrash Tillim apud Galatin. de Cathot. Ver. l. 10. c. 1. p. 648. g “Magnificus ejus”, Junius Tremellius, Piscator “dux ejus”, V. L. “magnificus dux ejus”, Munster, Tigurine version; “Rex eorum”, Syr. h “Fortis ejus”, Pagninus; “potens ejus”, Schmidt.

Fuente: John Gill’s Exposition of the Entire Bible

The Prophet, no doubt, explains here more at large what he had said of the restoration of the Church; for we know that the Jews had been so taught, that they were to place their whole confidence as to their salvation on David, that is, on the king whom God had set over them. Then the happiness and safety of the Church was always founded on the king; he being taken away, it was all over with the Church, as the Anointed is said to be the Lord, in whose spirit is our spirit. (Lam 4:20) Hence God has even from the beginning directed the attention of his people to their king, that they might depend on him, not that David was able by his own power to save the people, but because he typically personated Christ. We have not now an earthly king who is Christ’s image; but it is Christ alone who vivifies the Church. But it was at that time set forth figuratively, that the king was, as it were, the soul of the community; and we have before seen, that when the Prophet animated the Jews with hope, he set before them David, and afterwards the Son of David.

For the same reason, he says here, His valiant one, or, illustrious one, shall be from himself For we must remember the condition of that miserable and calamitous time when God took away every source of joy, by depriving the people of all the dignity with which they had been honored. It was the same then as though Jeremiah had promised the Jews a resurrection, for they were in their exile as dead men, as their hope of public safety had vanished when their king was destroyed. Here, then, he bids them to entertain good hope, because the Lord was able to raise them from death to life. And doubtless it was a wonderful resurrection when the Jews returned to their own country, a way having been opened for them; for they had been driven away, as it were, into another world. And who could have ever thought that so many obstacles could have been removed, when the Chaldeans extended their dominion even over Judea? The miserable exiles had certainly no refuge. It was not then to no purpose that Jeremiah testifies here, that the strong or valiant, that is, the king, would be from the people, and that there would come forth a Ruler from the midst of them. To come or go forth does not mean here to depart, as though the king would go elsewhere; but to go forth signifies here to proceed: Go forth then, or proceed, shall a Ruler from the midst of the people: how this took place it is well known.

But Isaiah had foretold what his successor here confirms, saying,

“

Come forth shall a shoot from the root (or stem) of Jesse, and a rod shall spring up from the root of his tree.” (Isa 11:1)

He calls it there the house of Jesse, which was a private house: he would have dignified the favor with a more glorious name, had he mentioned David; but as there was then no kingdom, he refers to Jesse; for as David came forth as an unknown rustic from the folds of the sheep, so also the Lord would raise up a shoot from the stem of a tree that had been cut down. We hence see in what sense Jeremiah uses the expression, “Come forth;” for Christ rose up beyond the expectation of men, and rose up as a shoot when a tree is cut down, that is, when there was no resemblance of majesty among the people.

He afterwards adds, I will cause him to draw near, and he will come to me This may be either confined to the head or extended to the whole body; and the second idea is what I mostly approve; for the people were a long time removed from the presence of God, even as long as they were exiled from their country. Hence God adds, “I will cause them again to draw nigh, and they shall come to me.” If, however, any one prefers to explain this of the head, or of the king himself, I offer no objection.

Now, we are taught from this passage, that whenever God speaks of the restoration of the Church, he ever declares that he will be entreated by us; in short, that whenever he invites us to the hope of favor and salvation, we ought always to look to Christ; for except we direct all our thoughts to him, all the promises will vanish away, for they cannot be valid except through him; because in Christ only, as Paul says, they are yea and amen. (2Co 1:19) But as this truth often occurs in the Prophets, it is enough here to touch on it by the way, as I have handled it more fully elsewhere.

As to the latter part of the verse, there is some ambiguity, — for who is he, this, etc There are two demonstrative pronouns, הוא זה hua, ze. Afterwards comes ערב oreb, fitting his heart. The verb ערב oreb, means to be a surety, and also to fit, to adapt, to accommodate, or to form, and sometimes to render sweet or pleasant; and on this account some have thus translated, “Who will allure his heart?” He then adds, that he may come to me, saith Jehovah? I have said that this passage is obscure, and it has hence been turned into various meanings by interpreters. Some apply the words to Christ, that he alone has of his own accord come to the Father. Others consider a negative to be understood, as though it was said, that no one prepares his heart to come to God. But there are some who regard the passage as an exhortation, “Who is he who will apply his heart that he may come to me?” Now, if we read it as expressing astonishment or wonder, it would be, in my view, its real meaning. I am not aware that any one has mentioned this; but the Prophet, I have no doubt, intended his words to be so understood.

He said before, “I will cause him to draw nigh; that he may come to me.” I have already explained this of the people, who had been long rejected. God then promises here a gathering, as though he had said, “For a time I scattered the people here and there like chaff; I will now gather them again together, and they shall be under my care and protection as formerly.” Having said this, he now touches on the ingratitude of the people by this question, “Who is there who comes to me? who will frame his heart that he may be reconciled to me?” It is, then, an expression of wonder, intended to make the Jews know that their hardness and insensibility are condemned; for when God kindly invited them, they rejected his favor, when he sought to embrace them, they fled far off from him.

But an objection may be here made, “Why then did God promise that he would cause the Jews to come to him?” To this I answer, that God performs or fulfils this promise in various ways: he might have called the Jews to himself by an outward invitation, as he did when the liberty of returning was given them: and then, indeed, a few of the Jews accepted his favor; but all the Israelites, already habituated to the pleasures and enjoyments of those countries, regarded as nothing what God had promised. Thus very few returned to their own country, and restoration was despised by them, though they had once been very anxious about it. God, however, even then made the people to draw nigh; for he stretched forth his hand as though he would gather them and cherish them under his wings. But as the greatest part despised his invaluable favor, God here justly complains of so great an impiety, and exclaims as through wonder or astonishment, Who is he who will form his heart, that, he may come to me?

Had it been simply said, “Who is he who comes to me?” the meaning, through brevity, would have been obscure. But God here clearly distinguishes between the two kinds of access: the first was, when liberty was given to the people, by the decree of Cyrus, and a permission given to build the city and the temple. God, therefore, caused them then to draw nigh that they might come to him; this was the first access. But he now adds, that the Jews did not form or prepare their heart. He indeed speaks of future time, but yet he charges them with ingratitude, which afterwards was fully manifested. Hence he says, “Who is this, that he may come to me?” that is, “I will contrive means that they may unite again in one body, call on me and enjoy their inheritance: this will I do that they may come to me; but many will still live in their own dregs, and prefer Chaldea and other countries to the temple and religion. Many, then, will be they who will not form their heart to come to me.”

We now understand the meaning of the Prophet. But we must at the same time bear in mind, that by saying above, “I will cause him to draw near that he may come to me,” God does not speak of the hidden working of his Spirit; for it is in his power, as we shall presently remark, to draw the hearts of men to himself whenever he pleases. But when he said, I will cause him to draw nigh, etc., he spoke only of an outward restoration; and now he adds a complaint, that the Jews would wickedly repudiate this favor, for no one would prepare his heart. We yet see that the whole fault is cast on the Jews, that they were to be deprived of their own country: for it was owing to nothing on God’s part that they were not restored, but to themselves, because they were devoted to their own pleasure, and regarded their return and to be counted God’s people as nothing. It was therefore the object of the Prophet to ascribe to the Jews the whole fault that God’s favor would not come to them, or that it would not be effectual as to the greatest part of them, even because they would not prepare or form their heart, that they might come to God, in order that they might be partakers of that invaluable privilege offered to them.

Now, the Papists lay hold on this passage to prove that there is a free-will in man to come to God; but to do so is indeed very absurd. For whenever God condemns the hardness of the people, he doubtless does not argue the question, what power there is in men, whether they can turn to do what is good, whether they can guide their own hearts. To hold this would be extremely foolish. When it is said in Psa 45:8,

“

To-day, if ye will hear his voice, harden not your hearts, as your fathers in the wilderness,”

shall we say that as they hardened their hearts they were capable of turning, so that they could by the power of free-will choose either good or evil? To say this would be puerile and extremely sottish. We hence see that the Papists are unworthy of being reasoned with, when they seek to prove free-will by such arguments. They would, indeed, adduce something plausible were their exposition adopted; for they render the words thus, “Who is this,” etc., as though God praised the promptitude of the faithful, who willingly offer themselves and prepare their hearts. But opposed to this view is the whole context. It hence appears that it was very far from the Prophet’s design to represent God as commending the obedience of the godly; but, on the contrary, he exclaims with wonder, as Isaiah does when he says,

“

Who hath believed our report? and to whom hath the arm of the Lord been revealed?” (Isa 53:1)

He surely does not set forth the obedience of the faithful in receiving promptly and gladly the Gospel; but, on the contrary, (as though something monstrous terrified him) that the world would not believe the Gospel, when yet it offered to them salvation and eternal life. So also in this place, Who is he? etc. For what could have been more desirable than that God should at length, by outstretched arms, gather the Jews to himself? ”I wish you to draw nigh, ye have been for a time, as it were, banished from me, I had driven you to distant lands; but I am now ready to gather you.” As, then, God so sweetly and kindly allured them to himself, it was doubtless a most abominable and monstrous ingratitude for them to reject the offer and to turn their backs as it were on God, who so kindly invited them. As, then, the Prophet is here only condemning such insensibility and perverse wickedness in the Jews, there is no reason why we should be in quest of a proof in favor of free-will. (17)

We may add, that David uses the same verb in Psa 119:73, when he says,

“

Cause thy servant to approach thee, that he may learn thy commandments.” (18)

Some render the words, “Be a surety for thy servant,” etc.; for the verb: ערב , which is here, is found there also. Therefore the passage might be aptly turned against the Papists, who hold that it is in the power of man to form his own heart. But David testifies that this is peculiarly the office and work of God; for by asking this from him he doubtless confesses that it was not in his own power. It afterwards follows, —

(17) The Vulg. favors the meaning advocated by Calvin, “For who is this (iste) that will apply his heart to draw nigh to me, saith the Lord?” The Sept. is nearly the same, “For who is this ( οὕτος) who has given his heart to tuae to me, saith the Lord?” The Syr. is, “For I will turn his heart to me, saith the Lord.” The Targ. is as follows, “For who is this who will in his heart come to my worship, saith the Lord?”

Many explanations have been given which are wholly inadmissible, having nothing in the context to support them, such as the application of these words to our Savior. They are evidently connected with the previous clause, being joined with it by “for:” they in a manner explain and qualify that clause, and may be deemed parenthetic, for the former clause and that which follows these words, are connected together, —

And I will bring him nigh that he may come near to me, (For who is he who pledges his heart To come near to me, saith Jehovah!)

22. And ye shall be to me a people, And I will be to you a God.

By “him” we are to understand “Jacob,” the subject of the whole passage, and not the “governor,” who was to come from “the midst of him,” i.e., Jacob, a name by which the whole nation is here called. The promise is to bring Jacob, or the people, nigh; and then to shew that this is alone God’s work, the words in the parenthesis are introduced, and by a question, which implies the negative in the strongest manner, as though he had said, “This work, to bring you nigh, is mine alone, for no one among you pledges or engages his heart to come near to me.”

Both the Sept. and the Targ. render “him” in the first line in the plural number, “them,” i.e., the people. And the Syr., though the form of the expression is changed, yet gives the meaning of the words within the parenthesis, for the work of turning the heart is ascribed to the Lord. — Ed.

(18) There is a mistake as to this reference, for the word is only found in Psa 119:122. — Ed.

Fuente: Calvin’s Complete Commentary

(21) Their nobles.Literally, His glorious one, as pointing to some single ruler. The word is the same as the excellent of Psa. 8:1.

Who is this that engaged his heart to approach unto me?The question points to the ruler of the house of David whom the prophet sees in visionsin other words, to the far-off Messiah. So in Isaiah we have a like introduction of the figure of the conqueror, Who is this that cometh from Edom? (Isa. 63:1). As in Isa. 11:1-3; Isa. 42:1-4, the dominant thought is that of one who will not be treacherous or faithless, like the degenerate heirs of the house of David whom Jeremiah had known, but one who would engage (literally, pledge, or give as security) his heart and soul to the service of Jehovah. In the advent of such a king the true relation between God and His people (Hos. 1:10; Jer. 24:7) should yet be re-established. In the words to approach unto me we have the germ of the thought that the true King will also be a priest, and will enter, as others could not enter, into the Holy Place (see Note on Jer. 35:19, and Num. 16:5); a priest, such as Psa. 110:4 had spoken of, after the order of Melchizedek.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

21-24. Their nobles, etc. The real thought in this text is much obscured in the translation. Keil renders the passage thus: And his leader shall spring from himself; and his ruler shall go forth 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 Jehovah. This text had but a partial fulfilment in the partial independency which the Jews enjoyed subsequent to the captivity; its complete fulfilment comes only in the Messianic reign. “Out of thee shall come a governor that shall rule my people Israel.” The language, I will cause him to draw near, etc., has a technical sense, involving the priestly idea. It implies that the King from among themselves will be also their Priest, thus uniting in himself all that is profoundly representative of the people’s life. The phrase performed (or pledged) the intents of his heart, looks primarily to the terrors which were made to surround the person of an oriental monarch, (see Est 4:11,) but really to the necessity of entering into the holy of holies in behalf of sinners only by blood, by offering up the life of an acceptable victim. The full and ultimate reference, then, is to the vicarious death of the true Israel’s divine King.

Fuente: Whedon’s Commentary on the Old and New Testaments

Jer 30:21. And their nobles shall be of themselves And their prince or mighty one shall be for themselves. Houbigant. The Messiah seems plainly marked out by the two names of Mighty One and Governor in this verse, and so the Targum understands it. I will cause him to draw near, &c. says the Lord; that is to say, “He shall have a near attendance upon me, for I will make him a priest as well as a king;” according to that prophesy in Psalms 110. For who is this that engaged his heart, &c.? “Who is there so entirely devoted to my service as the Messiah?” The words mi hu zeh,who is this, have an emphasis in the original, which cannot be expressed in another language, and are spoken by way of admiration. Houbigant renders the clause, For who will have confidence in his heart to approach unto me? Cyrus in his edict seems to have had this place in view. See Ezr 1:3.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 1067
GODS REGARD FOR THOSE WHO APPROACH UNTO HIM

Jer 30:21. Who is this that engaged his heart to approach unto me? saith the Lord.

THE history of the Jews is deserving of attention, not merely as unfolding to our view the gradual introduction of Christianity, but as shadowing forth all the most important parts of the Christian system. The passage before us primarily relates to the return of the Jews from Babylon. It foretells, that a terrible destruction should come upon their oppressors: that they, in consequence of it, should be restored to their own country, and live under governors of their own nation, and have the same access to God, in his worship, as they had enjoyed before the destruction of their city and temple. But, under these events, many others of a more sublime nature were typified. Their governors represented Christ, who should in due time arise to reign over them; and their enjoyment of Divine ordinances depicted the privileges which we were to possess under the Christian dispensation. To evince this, we will shew,

I.

To whom this passage refers

Besides referring to Zerubbabel and the Jewish people, it refers,

1.

To Christ

[Beyond all doubt he was the Governor who was to arise from among that people [Note: Compare ver. 9, with Psa 22:28 and Mat 2:6.], and to reign over the house of David for ever [Note: Luk 1:32-33; Luk 1:68-75. where the whole subject of the chapter before us is represented as verified in Christ.] He approached unto God as our Surety and High Priest on earth, and as our Advocate and Intercessor in heaven In this glorious work he engaged his heart. When first he entered into covenant with the Father respecting it, he shewed that his whole heart was engaged in it [Note: Psa 40:7-8.]: and, from the moment that he entered upon his work, he persisted in it, notwithstanding all which he had to endure in the prosecution of it [Note: See while yet a child, Luk 2:46-49. And during his ministry, he went into the wilderness that he might be tempted, Mat 4:1.he rebuked Peter for dissuading him from suffering, Mat 16:22-23.he longed for his bloody baptism, Luk 12:50.he resigned himself to suffer all that was necessary, Joh 12:27-28.nor would he rescue himself (Joh 18:6-9.), or be rescued (Mat 26:51-54.), or come down from the cross, till he could say, It is finished, Mat 27:42.] ]

2.

To his people

[His followers are characterized as a people near unto God [Note: Psa 148:14.]: and to them, as the words following the text evince, the words before us may be applied. They endeavour to approach God in the way that he has appointed: they draw near to him with a true heart, in full assurance of faith. They approach him in the public ordinances and in their private chambers. They have boldness to enter into the holiest by the blood of Jesus: they come even to the throne of God: they stir up themselves to lay hold on him, and will not let him go, until he bless them. In this work they engage their hearts: they know that the drawing nigh to God with their lips only is a vain service: they therefore labour to worship him in spirit, and to say with David, My heart is fixed, my heart is fixed. Whatever discouragements arise, they know that to yield to them must be productive of the most fatal consequences: and therefore they determine, if they are tempted at any time to say I am cast out of the sight of thine eyes, they will not despair; but will cry unto God from the very belly of hell [Note: Jon 2:2; Jon 2:4.], assured that none shall ever seek his face in vain.]

But to understand the passage aright, we must notice,

II.

The peculiar force of the interrogation

It is not to be supposed that God asks for information: the inquiry is rather expressive of his most cordial approbation.
God delighted in the mediation of his dear Son
[In the prospect of this event, the Father delighted in him before man had fallen, or the world itself was formed [Note: Pro 8:22-23; Pro 8:30.]. And he commanded his prophet to announce, that he was well pleased for his righteousness sake [Note: Isa 42:21.], not only before he had wrought out that righteousness, but hundreds of years before he became incarnate. No sooner did the Lord Jesus enter on his work, than the Father, by an audible voice from heaven, attested that he was well pleased with him. The same testimony he bore, and in the same manner, on two other occasions: and in all his other dispensations towards him, he evinced that Jesus was his elect, in whom his soul delighted [Note: Isa 42:1.] If at any time that approbation could be supposed to be withheld, it would be while the Father hid his face from him on the cross, or smote him with the sword of justice: but in reference to that very period we are told, that it pleased the Father to bruise him [Note: Isa 53:10. This passage marks the pleasure which God took, not indeed in inflicting punishment on his Son, but in making him a substitute for sinful man.] and that the sacrifice then offered was of a sweet-smelling savour [Note: Eph 5:2.].

He delights also in the approaches of a sinner to his footstool
[The prayer of the upright is his delight. If in heaven there is joy among the angels in the presence of God over one sinner that repenteth, doubtless that God, in whose presence they are, approves and participates their joy, The representation given of him in the parable of the Prodigal Son, both countenances and confirms this sentiment; yea, to such a degree is he pleased with the supplications of a repenting sinner, that he would rather withdraw his eyes from every other object, whether in heaven or on earth, than not direct them especially towards him [Note: Isa 66:2.]. See this exemplified in Saul of Tarsus: no sooner had that blood-thirsty persecutor begun to humble himself before his Maker, than God sent a special messenger to his relief, assigning this as the reason, Behold, he prayeth [Note: Act 9:10-11.]! Thus at this time, if he see any of his rebellious creatures prostrating themselves before him, and earnestly imploring mercy, he will say, Who is this? Is this the creature that I beheld so recently in arms against me? Is this he who seemed to hurl defiance in my face? is it he, who now so humbly engages his heart to approach unto me? He is my dear son; he is a pleasant child: my bowels are troubled fur him: I will surely have mercy upon him for evermore [Note: Jer 31:18-20.].]

Application

[Are there any amongst you that can answer to the inquiry, Lord, it is I: I find my need of thee: I have engaged my heart in thy service; and am determined, through thy grace, that I will never go back? Let me congratulate you, my brethren: for blessed is the man whom God chooses, and causes to approach unto him [Note: Psa 65:4.]. Be thoroughly in earnest, and take care that you do not, after putting your hand to the plough, look back again.

Are there any who are constrained to say, I would gladly make such a reply; but my rebellious heart revolts, and will not obey the dictates of my judgment? Then I would bid them to mark the works before the text; I will cause him to draw near, and he shall approach unto me. If any go unto him, it is not owing to their own superior goodness or strength, but to the attractive influences of Gods Spirit. Adopt then the petition of the Church of old, and then you may with confidence adopt her engagement also, Draw me, and we will run after thee [Note: Son 1:4.]: I will run the way of thy commandments, when thou shalt enlarge my heart [Note: Psa 119:32.]]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

I cannot forbear desiring the Reader to pause over this short, but most comprehensive passage, so full as it is of Christ, and pointing to him as it doth with a direction so truly blessed. God founds all that is said here in Covenant love, and traces all the blessings bestowed upon his people up to this one source: ye shall be my people, and I will be your God! And, considered in this point, how truly blessed is it to behold Jesus as our governor, in our midst, arising out of his own people, concerning whom he is not ashamed to call them brethren. Him, the Lord God our Father, will cause to draw near to himself. But who but Jesus could engage his heart to this service? Reader: can your mind imagine anything mere blessed, than thus to behold Christ, so plainly foretold, as engaging his heart to approach God for his people, as their Surety and Mediator; and Jehovah putting his blessed hand to the work, in causing him to draw near? Oh! precious, precious truth, of a thrice and tenfold precious God in Christ, reconciling the World to himself, not imputing their trespasses unto them.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Jer 30:21 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.

Ver. 21. And their nobles shall be of themselves. ] Foreigners shall no more domineer over them, but they shall have governors of their own nation, who shall be more tender of them, and careful of their good. Some apply all this, and well they may, to Jesus Christ, who is here called Magnificus et Domigrator, his magnificent or honourable one and his ruler, a who also is one of them, and proceedeth from among them. See Deu 18:18 .

And I will cause him to draw near, and he shall approach unto me. ] Either as God, co-equal and coessential with me, or as Mediator; and so he shall approach unto me by the hypostatical union (in respect of which he came the nearest unto God of any that ever was or could), and by the execution of his priestly office, wherein he intercedeth for my people, and reconcileth them unto me.

For who is this that engaged his heart? ] Who but my Son Christ durst do it, or was fit to do it? He is a super-excellent person, as is imported by this Mi-hu-ze, Who this he?

a Christus Fortis ille et Gigas est. – Oecol.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)