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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 30:18–24. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Jer 30:18.
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 25:2) 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 (Jer 30:19):
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 (Zac 8:5); 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 (Jer 30:21):
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 (Jer 30:9); 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 (Jer 30:22), 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, Exo 20:21.
(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 63:3-5.
(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 (Jer 30:22):
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, Act 15:14. 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 (Jer 30:20):
I will punish all those that oppress them, so that it shall appear to all a dangerous thing to touch God's anointed, Psa 105:15. The last two verses 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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 18 and following) Thus says the Lord: Behold, I will turn the fortunes of the tents of Jacob, and have compassion on their dwellings (or captivity). And the city shall be rebuilt on its mound, and the temple shall be founded according to its order. And praise shall come forth from them, and the voice of those who play. And I will multiply them, and they shall not be few. (And what follows: And I will glorify them, and they shall not be made small, is not found in the Septuagint). And they shall be, says the Lord, His sons as from the beginning, and His congregation shall remain before me, and I will visit all those who trouble him. And his leader shall come forth from him, and the ruler shall be produced from among them. And I will bring him near, and he shall approach me. For who is this who has applied his heart to draw near to me, says the Lord? (And this also is not found in the Septuagint.) And you shall be my people, and I will be your God. Whose image prefigured this in Zerubabel and Ezra, when the people returned and the city began to be built in its exalted state, and the religion of the Temple was observed, and the other things contained in the book of Ezra himself. But it was more fully and completely fulfilled in the Lord Savior and the Apostles, when the city was built on its highest point, of which it is written: A city set on a hill cannot be hidden (Matthew 5:14); and the Temple was established according to its order and ceremonies, so that whatever was done in the former people carnally, would be spiritually fulfilled in the Church. Then praise and thanksgiving came forth. For this means Thoda, as all the Apostles said: Grace to you and peace (1 Corinthians 1:3). And the voice of those who play, not in that game where the people ate and drank and rose up to play (Exodus 32:6), but in that game where David played before the Ark of the Lord (2 Samuel 6). And they were multiplied and not diminished, so that the whole world would believe in the Lord and Savior: and they were glorified, so that what is written would be fulfilled: Glorious things are spoken of you, O city of God (Psalm 87:3). And his sons were, that is, the Apostles, just as they were from the beginning, Abraham, and Isaac, and Jacob, the leaders of the Israelite race. Then the Lord visited all those who troubled the people of God, namely, the opposing powers. And He was their leader from that time: without a doubt, the Lord and Savior according to the flesh came forth from the race of Israel, and the prince arose from their midst. The Father applied Him to Himself, and He approached Him, so that the Son might say: I am in the Father, and the Father in Me (John XIV, 11): for no one can so apply his heart to God, nor be joined to the Father as the Son is. And what he says according to the Septuagint: 'And you shall be my people, and I will be your God', we see fulfilled in part in Israel, and entirely in the multitude of the nations.
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Summary
Jeremiah 30:21 is a profound prophetic declaration within the "Book of Comfort," envisioning the restoration of Israel and Judah under a divinely appointed, native leader. This verse promises that the future ruler will emerge from among the people, enjoying unparalleled access to God's presence, an intimacy not achieved by human will but by divine initiative. It highlights God's sovereign plan to establish righteous governance and a renewed covenant relationship with His people, culminating in a leader uniquely qualified to mediate between God and the nation.
Context
Literary Context
Jeremiah 30:21 is strategically placed within the "Book of Comfort" (Jeremiah 30-33), a pivotal section of Jeremiah's prophecy that dramatically shifts from pronouncements of judgment and impending exile to glorious promises of restoration for both the northern kingdom of Israel and the southern kingdom of Judah. Preceding chapters detail the severe consequences of their idolatry and unfaithfulness, culminating in the Babylonian captivity. However, chapters 30-33 serve as a beacon of hope, assuring the exiles of their future return, national reunification, and profound spiritual renewal under a new covenant. This specific verse, therefore, is a crucial element of this future vision, detailing the nature of the leadership that will govern the restored nation, sharply contrasting with the corrupt or foreign rulers that had plagued them. It immediately follows promises of God's judgment on their oppressors and His deliverance of Jacob from captivity, setting the stage for the establishment of internal, righteous governance and a re-established relationship with God.
Historical & Cultural Context
The prophecies of Jeremiah were delivered during a tumultuous and desperate period in Judah's history, spanning the reigns of the last kings before the Babylonian exile (late 7th to early 6th century BCE). The nation faced constant threats and domination from powerful empires such as Assyria, Egypt, and Babylon, which often resulted in foreign-imposed puppet kings or the installation of corrupt native rulers. The historical reality for Israel and Judah was a cycle of unrighteous kings who frequently led the people into idolatry and away from God's covenant, as exemplified by kings like Jehoiakim (Jeremiah 22:13-19). Culturally, the ideal of a divinely chosen and righteous leader was deeply embedded in Israelite thought, stemming from the Mosaic covenant and the enduring Davidic promise of an eternal dynasty (2 Samuel 7:12-16). This verse, therefore, speaks directly to the deep yearning for a true, indigenous leader who would rule justly, embody faithfulness to God, and maintain proper covenant relationship, a stark contrast to the prevailing political and spiritual landscape of Jeremiah's day.
Key Themes
Jeremiah 30:21 significantly contributes to several overarching themes within the "Book of Comfort" and broader biblical theology. It powerfully underscores the theme of Divine Restoration, portraying God's active and sovereign role in bringing His people back from exile, healing their wounds, and re-establishing their national identity and spiritual vitality. The promise of a native governor highlights the theme of Righteous Leadership, emphasizing that true authority and the well-being of the nation are derived from a leader who is both from among the people and divinely sanctioned, unlike the unrighteous kings condemned elsewhere in Jeremiah (e.g., Jeremiah 22:1-5). Furthermore, the unique and divinely enabled access to God described ("I will cause him to draw near, and he shall approach unto me") introduces the profound theme of Priestly Kingship, foreshadowing a leader who will combine political governance with sacred mediation. This sacred access is not a human undertaking but a Sovereign Divine Initiative, as highlighted by the rhetorical question, "for who is this that engaged his heart to approach unto me? saith the LORD," underscoring God's absolute control and intentionality in raising up such a figure for the benefit of His people and the fulfillment of His covenant promises.
Exposition and Analysis
Key Word Analysis
From the root meaning "wide" or "large," this term figuratively denotes someone "powerful," "excellent," "glorious," or "mighty." In this context, it refers to the prominent, authoritative figures within the community. The promise that "their nobles shall be of themselves" signifies an end to foreign imposition and the restoration of authentic, internal leadership, implying dignity, strength, and inherent worth within the restored nation. This speaks to a return of national honor and self-governance.
Derived from a primitive root meaning "to rule" or "to have dominion," this word specifically points to the one who exercises governing authority. It implies a figure with power to reign and lead. The phrase "their governor shall proceed from the midst of them" emphasizes that this supreme ruler will not be an outsider or an oppressor but a legitimate, indigenous leader, truly representative of the people and their interests, contrasting sharply with the foreign domination and puppet kings Israel had experienced.
This primitive root signifies "to be or come near" for various purposes, including religious worship or presentation. When used in conjunction with "draw near" (Hebrew, qârab'), it emphasizes a profound, intimate, and privileged access to God. The rhetorical question, "for who is this that engaged his heart to approach unto me?" highlights the extraordinary nature of this access, implying that such a relationship is not self-initiated or earned by human effort but divinely enabled and sanctioned, marking this leader as uniquely set apart for sacred communion with the Lord.
Verse Breakdown
"And their nobles shall be of themselves"
This initial clause promises that the prominent and powerful leaders, the 'nobles' or 'magnates,' of the restored nation will originate from within their own community. This signifies a return to national self-determination and dignity, where the authority figures are truly indigenous and representative of the people, rather than being imposed by foreign powers or arising from external influence.
"and their governor shall proceed from the midst of them"
Reinforcing the previous statement, this specifies that the supreme ruler, the one who exercises governing authority, will also emerge from the indigenous population. This ensures that the leadership is authentic, understands the people's needs, and is accountable to them, fostering a sense of unity, shared identity, and legitimate rule, in stark contrast to the foreign domination and corrupt native kings of the past.
"and I will cause him to draw near, and he shall approach unto me"
This is a pivotal declaration of divine initiative and enablement. God Himself promises to empower and facilitate this leader's intimate access to His own presence. The verbs "draw near" (qârab) and "approach" (nâgash) are often used in contexts of priestly or royal access to the divine, implying a unique, sacred relationship and the authority to mediate between God and the people. This access is not earned by human merit but is a divinely granted privilege, setting this leader apart.
"for who [is] this that engaged his heart to approach unto me? saith the LORD."
This rhetorical question underscores the extraordinary and unprecedented nature of the access granted to this leader. It highlights that such a profound and intimate relationship with God is not something a human can achieve or "engage his heart" to do on his own initiative or by human will. Rather, it is a rare, divinely ordained privilege, emphasizing God's sovereign choice and enablement of this specific individual for this sacred role. The concluding "saith the LORD" affirms the divine authority, certainty, and absolute truth of this promise.
Literary Devices
Jeremiah 30:21 employs several significant Literary Devices to convey its powerful message of restoration and divine leadership. The most prominent is Parallelism, seen in the phrases "their nobles shall be of themselves, and their governor shall proceed from the midst of them." This reinforces the central idea of indigenous leadership and emphasizes the unity of the people and their rulers, creating a sense of internal harmony and self-determination. The verse also features a striking Rhetorical Question: "for who [is] this that engaged his heart to approach unto me? saith the LORD." This question is not meant to be answered literally but serves to highlight the unique, extraordinary, and divinely initiated nature of the leader's access to God. It underscores God's absolute sovereignty and the profound privilege bestowed upon this chosen individual, implying that no ordinary human could presume such intimacy with the Almighty without divine enablement. Furthermore, the entire verse functions as Prophetic Foreshadowing, pointing beyond the immediate historical context of the post-exilic return to a future, ideal leader, often understood as the Messiah, who perfectly embodies the qualities of native origin, righteous rule, and unparalleled divine access. The use of terms associated with priestly access ("draw near," "approach") also suggests Symbolism, indicating a leader who will not only govern but also mediate, bridging the gap between God and His people in a sacred capacity.
Theological and Thematic Connections
Jeremiah 30:21 is rich with theological implications, primarily centering on God's unwavering commitment to His covenant people and His sovereign plan for their future. It speaks to the divine desire for righteous governance and a true, intimate relationship between a leader and the Lord. The promise of a native ruler who can "draw near" to God stands in stark contrast to the corrupt kings of Judah's past and the oppressive foreign powers of Jeremiah's day. This unique access signifies not just political authority but a sacred, priestly role, where the leader acts as a mediator and representative before God. It underscores the theme that true leadership is divinely ordained and enabled, not merely a matter of human ambition or political maneuvering. This verse lays foundational theological groundwork for understanding the nature of God's ultimate king, who would perfectly fulfill these roles, combining the offices of king and priest in a singular, divinely appointed figure.
Reflection and Application
Jeremiah 30:21 offers enduring hope and a profound model for leadership, both in the public sphere and within the church. It reminds us that God desires leaders who are not only "of themselves" – that is, intimately connected to and representative of the people they serve, understanding their needs and aspirations – but also, and more critically, deeply connected to Him. The unique privilege of "drawing near" to God signifies a leader whose authority and wisdom are derived not from human strength, political savvy, or popular acclaim, but from divine enablement and intimate communion with the Almighty. For believers today, this verse challenges us to consider the character of those we follow and to pray earnestly for leaders who genuinely seek God's heart and guidance, who are marked by humility and dependence on Him. It also calls us to personal reflection: Do we, as individuals, "engage our hearts to approach" God, or do we recognize that true spiritual intimacy and access to His presence are ultimately a gift and calling from Him, enabled by His grace? This verse encourages a posture of humility and dependence on God's sovereign initiative in our lives and in the lives of those who lead us. It inspires us to trust in God's ultimate plan for restoration and righteous rule, knowing that He is actively working to establish His perfect kingdom, even amidst present challenges.
Questions for Reflection
FAQ
What is the "Book of Comfort" in Jeremiah?
The "Book of Comfort" refers to Jeremiah chapters 30-33. This section stands out within the prophet's overall message of judgment because it contains glorious prophecies of future restoration for both the northern kingdom of Israel and the southern kingdom of Judah. It promises their return from exile, national reunification, and the establishment of a new covenant, offering hope and assurance of God's faithfulness despite impending judgment. It details God's plan to heal His people, rebuild their cities, and establish a righteous leader, culminating in the promise of the Davidic Messiah. This section provides a powerful counterpoint to the preceding prophecies of doom, emphasizing God's ultimate redemptive purposes for His people.
Does this verse refer to a specific historical figure or is it prophetic?
While the immediate context is the restoration of Israel and Judah after the Babylonian exile, the language of Jeremiah 30:21 points beyond any single historical figure who ruled during the post-exilic period. No human leader, whether Zerubbabel or any other, perfectly embodied the unparalleled intimacy with God and the divinely initiated access described here. The rhetorical question, "for who is this that engaged his heart to approach unto me?" strongly suggests a unique, divinely appointed individual whose access is not of human striving but divine enablement. Therefore, biblical scholars widely interpret this verse as primarily prophetic, ultimately finding its complete and perfect fulfillment in the Messiah, Jesus Christ. He is the ultimate "governor" who proceeded "from the midst" of Israel and uniquely "drew near" to God, perfectly mediating between God and humanity, as seen in Hebrews 4:14-16.
Christ-Centered Fulfillment
Jeremiah 30:21 finds its ultimate and most profound fulfillment in Jesus Christ, the promised Messiah. He is the quintessential "governor" who proceeded "from the midst" of His people, being fully human and born of the lineage of David, a true Israelite (Romans 1:3). Yet, He is also the divine Son of God, uniquely qualified to "draw near" and "approach" the Father. Unlike any earthly ruler or priest, Jesus did not merely "engage his heart" to approach God; He is eternally one with the Father, embodying perfect communion and access (John 10:30). As our Great High Priest, Jesus has entered the very presence of God on our behalf, not with the blood of animals but with His own blood, securing eternal redemption (Hebrews 9:11-12). He is the one who perfectly mediates between God and humanity, reconciling us to the Father through His sacrifice and intercession (1 Timothy 2:5). Through Him, we, too, are invited to "draw near with confidence to the throne of grace" (Hebrews 4:16). Thus, Jeremiah's vision of a divinely appointed leader with unparalleled access to God is gloriously realized in Christ, who is both our King and our High Priest, establishing a spiritual kingdom where God's people are truly governed by His righteous rule and brought into intimate fellowship with Him.