18<\/strong>. turn again the captivity<\/em> ] See on Jer 29:14<\/span>.<\/p>\n upon her own heap<\/em> ] 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<\/span>), 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<\/em>) forms part of the name of a city; Telassar (2Ki 19:12<\/span>; Isa 37:12<\/span>); Tel-harsha and Tel-melah (Ezr 2:59<\/span>; Neh 7:61<\/span>); Tel-abib (Eze 3:15<\/span>).<\/p>\n palace<\/em> ] See on Jer 6:5<\/span>.<\/p>\n shall remain after the manner thereof<\/em> ] shall be inhabited after its fashion<\/strong>, 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<\/span>.<\/p>\n The prophet speaks of Judah as the type of the Church, with Immanuel as her king.<\/P> Jer 30:18<\/B><\/span><\/P> tents – <\/B>The word suggests that a considerable portion of the people were still nomads.<\/P> The city … the palace – <\/B>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.<\/P> Shall remain after the manner thereof – <\/B>Rather, shall be inhabited according to its rights, i. e., suitably.<\/P> Jer 30:19<\/B><\/span><\/P> Them – <\/B>i. e., the city and palace. Render the last words, become few become mean, i. e., despised, lightly esteemed.<\/P> Jer 30:21<\/B><\/span><\/P> 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<\/span>.<\/P> Jer 30:22<\/B><\/span><\/P> 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.<\/P><\/p>\n Jer 30:18-20<\/span><\/p>\n I will also glorify them, and they shall not be small.<\/em><\/p>\n<\/p>\n The Churchs encouragement in times of depression<\/strong><\/p>\n 1. <\/strong>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.<\/p>\n 2. <\/strong>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.<\/p>\n 1. <\/strong>Tranquillity and protection; or, peace in all her borders (Jer 30:10<\/span>).<\/p>\n 2. <\/strong>The renewal of her religious privileges (Jer 30:18<\/span>; Jer 30:22<\/span>).<\/p>\n 3. <\/strong>The increase of her converts (Jer 30:19<\/span>).<\/p>\n 4. <\/strong>The joy of her members is next promised;–and this follows as a matter of course.<\/p>\n 5. <\/strong>The destruction of her enemies. (R. Bond.<\/em>)<\/p>\n Verse 18<\/span>. The city shall be builded upon her own heap<\/B><\/I>] Be re-edified from its own ruins<\/I>. See the book of Nehemiah, passim<\/I>.<\/P> <\/P> And the palace shall remain<\/B><\/I>] Meaning, the king’s house<\/I> shall be restored; or, more probably, the temple shall be rebuilt<\/I>; which was true, for after the Babylonish captivity it was rebuilt by Nehemiah, &c. By the tents<\/I>, distinguished from the dwelling-places<\/I> of Jacob<\/I>, we may understand all the minor dispersions of the Jews<\/I>, as well as those numerous synagogues<\/I> found in large cities.<\/P> <\/p>\n This verse manifestly is a promise of the rebuilding of the city, and was fulfilled in the times of Ezra; and the term <\/P> 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 <\/P> bringing again; so we read of the captivity of Job, who yet strictly was never a captive, Job 42:10<\/span>. 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. <\/P> <\/p>\n 18. bring again . . . captivity<\/B>(Jer 33:7<\/span>; Jer 33:11<\/span>).<\/P> tents<\/B>used to intimatethat their present dwellings in Chaldea were but temporary as tents.<\/I><\/P> have mercy ondwelling-places<\/B> (Ps102:13<\/span>). <\/P> own heap<\/B>on the samehill, that is, site, a hill being the usual site chosen for a city(compare Jos 11:13<\/span>, Margin<\/I>).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,<\/I>” as in Jer49:2<\/span>. <\/P> palace<\/B>the king’s, onMount Zion. <\/P> remain<\/B>rather, “shallbe inhabited” (see on Jer17:6<\/span>, Jer 17:25<\/span>). Thisconfirms English Version,<\/I> “palace,” not as otherstranslate, “the temple” (see 1Ki 16:18<\/span>;2Ki 15:25<\/span>).<\/P><\/p>\n Thus saith the Lord, I will bring again the captivity of Jacob’s tents<\/strong>,…. 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:<\/p>\n and have mercy on his dwelling places<\/strong>; 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,<\/p>\n “I will have mercy on his cities;”<\/p>\n and the city shall be builded upon her own heap<\/strong>; 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;<\/p>\n and the palace shall remain after the manner thereof<\/strong>; 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<\/span>.<\/p>\n a “colle suo”, Vatablus. b “secundum jus suum”, Vatablus; “ut oportet habitabitur”, Cocceius.<\/p>\n Further explanation of the deliverance promised to Zion. – <\/em> Jer 30:18<\/span>. “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. <\/em> Jer 30:19<\/span>. 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. <\/em> Jer 30:20<\/span>. 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. <\/em> Jer 30:21<\/span>. 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. <\/em> Jer 30:22<\/span>. And ye shall become my people, and I will be your God.”<\/em> <\/p>\n 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<\/span>.). “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<\/span>. 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<\/span>). 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<\/span>; it does not mean “on the mound made by its ruins,” in support of which Ngelsbach erroneously adduces Deu 13:17<\/span>. 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<\/span>), i.e., in accordance with what a palace requires, after its own fashion. , to be inhabited, as in Jer 17:6<\/span>, 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<\/span>), and the voice, i.e., the tones or sounds, of those who laugh (cf. Jer 15:17<\/span>), 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<\/span>; “I will bring them to honour (cf. Isa 8:22<\/span>), so that they shall not be lightly esteemed.” – In Jer 30:20<\/span>. the singular suffixes refer to Jacob as a nation (Jer 30:18<\/span>). “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 <\/em>. “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.<\/p>\n Jer 30:21<\/span><\/p>\n <\/strong> 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<\/span>), and attain its destiny of being a nation of priests (Exo 19:6<\/span>), in reference to which it is called , Psa 148:14<\/span>. 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<\/span>; and in Exo 24:2<\/span> 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<\/span>). 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<\/em>, 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<\/span>; Exo 19:21<\/span>; Exo 34:3<\/span>, etc.<\/p>\n Jer 30:22<\/span><\/p>\n <\/strong> 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<\/span>.<\/p>\n Promises of Mercy.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 594.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 18 Thus saith the LORD<\/B>; 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<\/I> this that engaged his heart to approach unto me? saith the LORD<\/B>. 22 And ye shall be my people, and I will be your God. 23 Behold, the whirlwind of the LORD<\/B> 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<\/B> shall not return, until he have done it,<\/I> and until he have performed the intents of his heart: in the latter days ye shall consider it.<\/P> 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,<\/P> I. That the city and temple should be rebuilt, v.<\/I><\/span> 18<\/span>. Jacob’s tents,<\/I> and his dwelling places,<\/I> felt the effects of the captivity,<\/I> 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,<\/I> that had been monuments of his justice. Then the city<\/I> of Jerusalem shall be built upon her own heap,<\/I> 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<\/I> (Isa. xxv. 2<\/span>) can when he pleases make of a heap a city<\/I> again. The palace<\/I> (the temple, God’s palace) shall remain after the manner thereof;<\/I> it shall be built after the old model; and the service of God shall be constantly kept up there and attended as formerly.<\/P> II. That the sacred feasts should again be solemnized (v.<\/I><\/span> 19<\/span>): Out of<\/I> the city, and the temple, and all the dwelling-places of Jacob, shall proceed thanksgiving and the voice of those that make merry.<\/I> They shall go with expressions of joy to the temple service, and with the like shall return from it. Observe, The voice of thanksgiving<\/I> is the same with the voice of those that make merry;<\/I> for whatever is the matter of our joy should be the matter of our praise. Is any merry? Let him sing psalms.<\/I> What makes us cheerful should make us thankful. Serve the Lord with gladness.<\/I><\/P> III. That the people should be multiplied, and increased, and made considerable: They shall not be few, they shall not be small,<\/I> but shall become numerous and illustrious, and make a figure among the nations; for I will multiply them<\/I> and I will glorify them.<\/I> 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,<\/I> playing in the streets (Zech. viii. 5<\/span>); they shall inherit their parents’ estates and honours as formerly; and their congregation shall,<\/I> both in civil and sacred things, be established before me.<\/I> 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<\/I> God.<\/P> IV. That they shall be blessed with a good government (v.<\/I><\/span> 21<\/span>): Their nobles<\/I> and judges shall be of themselves,<\/I> of their own nation, and they shall no longer be ruled by strangers and enemies; their governor shall proceed from the midst of them,<\/I> 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<\/I> (v.<\/I><\/span> 9<\/span>); he is of ourselves, in all things made like unto his brethren. And I will cause him to draw near;<\/I> this may be understood either, 1. Of the people, Jacob and Israel: “I will cause<\/I> them to draw near<\/I> to me in the temple service, as formerly, to come in to covenant with me, as my people<\/I> (v.<\/I><\/span> 22<\/span>), to approach to me<\/I> in communion; for who<\/I> hath engaged his heart,<\/I> made a covenant with it, and brought it into bonds, to approach unto me?<\/I>” How few are there that do so! None can do it but by the special grace of God causing them to draw near.<\/I> 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.<\/I> Or, 2. It may be understood of the governor; for it is a single person that is spoken of: Their governor shall<\/I> be duly called to his office, shall draw near<\/I> to God to consult him upon all occasions. God will cause him to approach to<\/I> 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<\/I> 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<\/span>; Lev 21:17<\/span>. Moses drew near,<\/I> Exod. xx. 21<\/I><\/span>. (2.) God the Father did cause<\/I> Jesus Christ thus to draw near and approach to<\/I> 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<\/I> do it, that is, he bound and obliged himself to it, undertook for his heart<\/I> (so some read it), for his soul, that, in the fullness of time, it should be made an offering for sin.<\/I> 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<\/span>. (4.) Jesus Christ was, in all this, truly wonderful. We may well ask, with admiration, Who is this that<\/I> thus engages his heart<\/I> to such an undertaking?<\/P> V. That they shall be taken again into covenant with God, according to the covenant made with their fathers (v.<\/I><\/span> 22<\/span>): You shall be my people;<\/I> and it is God’s good work in us that makes us to him a people, a people for his name,<\/I> Acts xv. 14<\/I><\/span>. I will be your God.<\/I> It is his good-will to us that is the summary of that part of the covenant.<\/P> VI. That their enemies shall be reckoned with and brought down (v.<\/I><\/span> 20<\/span>): I will punish all<\/I> those that oppress them,<\/I> so that it shall appear to all a dangerous thing to touch God’s anointed,<\/I> Ps. cv. 15<\/I><\/span>. The Jer 30:23<\/span>; Jer 30:24<\/span> come under this head: The whirlwind of the Lord shall fall with pain upon the head of the wicked.<\/I> These two verses we had before (Jer 23:19<\/span>; Jer 23:20<\/span>); there<\/I> they were a denunciation of God’s wrath against the wicked hypocrites in Israel; here<\/I> against the wicked oppressors of Israel. The expressions, exactly agreeing, speak the same with that (Isa 51:22<\/span>; Isa 51:23<\/span>), I will take the cup of trembling out of thy hand and put it into the hand of those that afflict thee.<\/I> 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;<\/I> they shall be as much hurt as frightened. 3. It shall pursue them. Whirlwinds are usually short, but this shall be a continuing whirlwind.<\/I> 4. It shall accomplish that for which it is sent: The anger of the Lord shall not return till he have done it.<\/I> 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.<\/I> 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,<\/I> when it will be too late to prevent it.<\/P><\/p>\n Vs 18-22: THE PROMISE OF RESTORATION<\/strong><\/p>\n 1. Here is a promise of divine compassion and redemption from: captivity, (vs. 18, 3; Jer 31:23<\/span><\/strong>). <\/p>\n a. Jerusalem will be rebuilt on the hill of Zion, (Jer 31:4<\/span><\/strong>; Jer 31:38-40<\/span><\/strong>).<\/p>\n b. The palace will be rebuilt and inhabited as of old, (Psa 48:1<\/span><\/strong>3, 13; 122:7).<\/p>\n 2. Joy, thanksgiving, honor, praise, prosperity and stability describe the blessedness that awaits Judah’s restoration, (vs. 19-20, Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>A representation cf the Church in a state of great depression and affliction.<\/p>\n
II. <\/strong>The encouraging promise here given to the Church of her restoration to peace and prosperity.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n