30:18-24 We have here further intimations of the favour of God for them after the days of their calamity have expired. The proper work and office of Christ, as Mediator, is to draw near unto God, for us, as the High Priest of our profession. His own undertaking, in compliance with his Father's will, and in compassion to fallen man, engaged him. Jesus Christ was, in all this, truly wonderful. They shall be taken again into covenant with the Lord, according to the covenant made with their fathers. I will be your God: it is his good-will to us, which is the summary of that part of the covenant. The wrath of God against the wicked is very terrible, like a whirlwind. The purposes of his wrath, as well as the purposes of his love, will all be fulfilled. God will comfort all that turn to him; but those who approach him must have their hearts engaged to do it with reverence, devotion, and faith. How will they escape who neglect so great salvation?

Verse 21. - The future rulers of Israel shall be of the native stock, not foreign tyrants. Their nobles; rather, his noble one, a synonym for "his ruler," i.e. the (earthly) king of Israel. It is remarkable that no reference is made here to the Messiah, who, in fact, is not as conspicuous a figure in the prophecies of Jeremiah as in those of Isaiah. And yet even in Isaiah there is one striking prophecy in which the inspired seer uses language not (in the hands of a literalist) reconcilable with the prospect of the personal Messiah. The Messiah appears, as it were, in a lightning flash, and then disappears for a time. The prophecy of Isaiah referred to is Isaiah 32:1, 2 (comp. Jeremiah 33:17), in which the prospect of a truly God-fearing king, with princes of the same high character, entirely occupies the mind of the writer. "Nothing indicates that the Messiah is intended; king and princes are placed quite on a level, in accordance with the actual state of things under the so called monarchy." And I will cause him to draw near. It is doubtful whether Israel or Israel's ruler is referred to. A priestly relation (such as "drawing near" implies, see Numbers 16:5) might be predicated of either, at any rate in the regenerate form of the Israelitish commonwealth; but it is more natural to suppose the ruler to be here indicated, for it is scarcely descriptive enough to say that he shall belong to the chosen people. Who is this that engaged his heart; rather, that pledgeth his heart (or, courage); i.e. that ventureth. The rejection of thee old line of Davidic kings might well raise the thought that the intimate relation between Jehovah and his earthly representative for Israel, promised of old to David (2 Samuel 7.), could no longer be hoped for. But with this renewed promise the kings of the new Davidic line may venture to "draw near;" otherwise - who is he that ventureth?

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 Luke 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 Romans 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, Deuteronomy 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, Leviticus 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.

21. their nobles—rather, "their Glorious One," or "Leader" (compare Ac 3:15; Heb 2:10), answering to "their Governor" in the parallel clause.

of themselves—of their own nation, a Jew, not a foreigner; applicable to Zerubbabel, or J. Hyrcanus (hereditary high priest and governor), only as types of Christ (Ge 49:10; Mic 5:2; Ro 9:5), the antitypical "David" (Jer 30:9).

cause him to draw near—as the great Priest (Ex 19:22; Le 21:17), through whom believers also have access to God (Heb 10:19-22). His priestly and kingly characters are similarly combined (Ps 110:4; Zec 6:13).

who … engaged … heart to approach—literally, "pledged his heart," that is, his life; a thing unique; Messiah alone has made His life responsible as the surety (Heb 7:22; 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 courage which it needed to undertake such a tremendous suretyship. The question implies admiration at one being found competent by His twofold nature, as God and man, for the task. Compare the interrogation (Isa 63:1-3).

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