Jeremiah 30:18

Thus saith the LORD; Behold, I will bring again the captivity of Jacob's tents, and have mercy on his dwellingplaces; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(18) I will bring again the captivity of Jacob’s tents . . .—The promise of restoration takes naturally a material form. The prophet sees the tents of those who still kept up the old nomadic life, pitched once more in the land of Israel (comp. 1Kings 12:16; Jeremiah 35:10), while for those who dwell in towns, city (the Hebrew has no article) and palace shall rise again from their ruins upon their old foundations on the hills of Judah. The verses that follow carry on the picture of restored prosperity—the streets of the city thronged; the joyous procession of triumphant leaders or of bride and bridegroom; the children playing in the market-place (Zechariah 8:5; Matthew 11:16); the Temple-courts filled with the “congregations” of worshippers; the people ruled by their own councillors and princes, and not by the satraps of their conquerors.

Benson Commentary

Jeremiah 30:18-22. Behold, I will bring again the captivity of Jacob’s tents — The expression alludes to the ancient custom of dwelling in tents. This promise was, in some degree, fulfilled under Zerubbabel. And the city shall be builded upon her own heap — Upon her ruins, which were cleared away, that new houses might be built. And the palace shall remain — Rather, the palace shall be inhabited; after the manner thereof — By

ארמון, here rendered palace, Dr. Waterland and some others understand the temple, and render the clause, The temple shall stand, or, abide after the manner thereof. Their children also, and their congregation, &c. — Their church and commonwealth shall be restored to their former state. Or rather, His children and his congregation, as Blaney translates it; that is, Jacob’s children and congregation, the pronouns both in this and the following verse being in the singular number. And their nobles shall be of themselves — Hebrew, אדירו ממנו, literally, his prince, or, his mighty one, shall be of him. And his governor shall proceed from the midst of him — Some understand this of Zerubbabel, who, by the permission of Cyrus, had the government over the Jews whom he led into Judea to rebuild Jerusalem and the temple. Others interpret it of the Messiah, who, they think, is plainly marked out by the two names of Prince, or Mighty One, and Governor, in this verse. Thus the Targum understands it. I will cause him to draw near, &c. — Says the Lord; that is, “he shall have a near attendance upon me; for I will make him a priest as well as a king,” according to the prophecy in Psalm 110:4. For who is this that engaged his heart, &c. — Who is there so entirely devoted to my service as the Messiah? The words in the original, כי מי הוא זה, who is this, &c., have the emphasis which cannot be expressed in another language, and are spoken by way of admiration. See Lowth. Blaney translates the verse, “And his prince shall be of his own race, and his governor shall go forth out of the midst of him; and I will draw him that he may come near unto me; for who is he that hath set his heart to draw near unto me? saith Jehovah.” Ye shall be my people, &c. — You shall continually adhere to my religion and worship, and I will take you into my favour, and under my protection.

Matthew Henry's Concise Commentary

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?

Barnes' Notes on the Bible

The prophet speaks of Judah as the type of the Church, with Immanuel as her king.

Jeremiah 30:18

tents - The word suggests that a considerable portion of the people were still nomads.

The city ... the palace - Or, each city ... each palace. The heap means an artificial mount to keep the city out of the reach of inundations, and to increase the strength of the fortifications.

Shall remain after the manner thereof - Rather, shall be inhabited according to its rights, i. e., suitably.

Jamieson-Fausset-Brown Bible Commentary

18. bring again … captivity—(Jer 33:7, 11).

tents—used to intimate that their present dwellings in Chaldea were but temporary as tents.

have mercy on dwelling-places—(Ps 102:13).

own heap—on the same hill, that is, site, a hill being the usual site chosen for a city (compare Jos 11:13, Margin). This better answers the parallel clause, "after the manner thereof" (that is, in the same becoming ways as formerly), than the rendering, "its own heap of ruins," as in Jer 49:2.

palace—the king's, on Mount Zion.

remain—rather, "shall be inhabited" (see on [939]Jer 17:6, Jer 17:25). This confirms English Version, "palace," not as others translate, "the temple" (see 1Ki 16:18; 2Ki 15:25).

Matthew Poole's Commentary

This verse manifestly is a promise of the rebuilding of the city, and was fulfilled in the times of Ezra; and the term

captivity, which in its proper sense relates to persons, not to places, being here applied to places, signifies the miserable state of Jerusalem upon the taking it by Nebuchadnezzar, which God promiseth to change or alter under the notion of

bringing again; so we read of the captivity of Job, who yet strictly was never a captive, Job 42:10. Whether by the term heap be meant the heap of rubbish into which the city was turned, upon the taking of it by the king of Babylon, or the hill upon which the city was builded, is not much material; by the palace is meant either the king’s house or the temple: so the verse is a promise of the building again of the city, the temple, and the chief governor’s house, all which was fulfilled by Ezra, Nehemiah, and Zorobabel, the history of which we read in the books wrote by Ezra and Nehemiah.

Gill's Exposition of the Entire Bible

Thus saith the Lord, I will bring again the captivity of Jacob's tents,.... That is, the captives of Israel, the inhabitants of them; alluding to the patriarchs, Abraham, Isaac, and Jacob, dwelling in tents, and to the Israelites in the wilderness; and fitly expresses the present unsettled state of the Jews:

and have mercy on his dwelling places; by restoring Israel, or Jacob's posterity, to their dwelling places in Jerusalem, and other places rebuilt by them and for them. The Targum is,

"I will have mercy on his cities;''

and the city shall be builded upon her own heap; the city of Jerusalem, as the Targum expresses it, as it was in the times of Zerubbabel; it was built in its place, as the same Targum; upon the very spot of ground where it before stood, which was become by its desolation a heap of rubbish: or, "upon its hill" (a); Mount Moriah, on which some part of the city was built; so likewise in the latter day: though Jerusalem was destroyed by the Romans, and is now in a desolate condition, yet it shall be rebuilt, as it seems by this prophecy, upon the very spot where it formerly stood;

and the palace shall remain after the manner thereof; which the Targum interprets of the house of the sanctuary, the temple; so Jarchi; and it was true of it in Zerubbabel's time: but as this prophecy has a further view to future times, something else seems intended. Kimchi says it is either the king's palace or the temple. The singular may be put for the plural, and design "palaces", noble and stately buildings; signifying that the city shall be rebuilt in a very grand manner: and so "shall remain after the manner of it"; or, "according to its right" or "judgment" (b); it shall be continued and established by or upon that justice and judgment that shall be done in it; for it shall be called a city of righteousness, and a faithful city, Isaiah 1:26.

(a) "colle suo", Vatablus. (b) "secundum jus suum", Vatablus; "ut oportet habitabitur", Cocceius.

Geneva Study Bible

Thus saith the LORD; Behold, I will bring again the captives of Jacob's tents, and have mercy on his dwellingplaces; and the city shall be built upon her own heap, and the {m} palace shall remain after its manner.

(m) Meaning that the city and the temple would be restored to their former estate.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

18. turn again the captivity] See on Jeremiah 29:14.

upon her own heap] meaning the hill on which she had previously stood, on her old site. A hill was the usual position of the Eastern cities (Matthew 5:14), as helping to protect them alike from sudden attack and from inundation. Hence the frequency with which the word Tel (which is the Hebrew here translated heap) forms part of the name of a city; Telassar (2 Kings 19:12; Isaiah 37:12); Tel-harsha and Tel-melah (Ezra 2:59; Nehemiah 7:61); Tel-abib (Ezekiel 3:15).

palace] See on Jeremiah 6:5.

shall remain after the manner thereof] shall be inhabited after its fashion, i.e. it shall be occupied by a king and shall be kept up with all the appliances and state suitable for such a place. Cp. note on “judgement” (same word in the Hebrew) in Jeremiah 5:4.

Pulpit Commentary

Verses 18-22. - A picture of the regenerate commonwealth of Israel. Verse 18. - Upon her own heap; rather, upon her own mound, the tell or eminence on which an Eastern town was built (comp. Joshua 11:13, where "in their strength" should rather be "on their own mound"). Shall remain; rather, shall be inhabited. Jeremiah 30:18

Keil and Delitzsch Biblical Commentary on the Old Testament

Further explanation of the deliverance promised to Zion. - Jeremiah 30:18. "Thus saith Jahveh: Behold, I will turn the captivity of the tents of Jacob, and will take pity on his dwellings; and the city shall be built again upon its own hill, and the palace shall be inhabited after its own fashion. Jeremiah 30:19. And there shall come forth from them praise and the voice of those who laugh; and I will multiply them, so that they shall not be few, and I will honour them, so that they shall not be mean. Jeremiah 30:20. And his sons shall be as in former times, and his congregation shall be established before me, and I will punish all that oppress him. Jeremiah 30:21. And his leader shall spring from himself, and his ruler shall proceed from his midst; and I will bring him near, so that he shall approach to me; for who is he that became surety for his life in drawing near to me? saith Jahveh. Jeremiah 30:22. And ye shall become my people, and I will be your God."

The dwellings of Israel that have been laid waste, and the cities that have been destroyed, shall be restored and inhabited as formerly, so that songs of praise and tones of joy shall resound from them (Jeremiah 30:18.). "The captivity of the tents of Jacob" means the miserable condition of the dwellings of Jacob, i.e., of all Israel; for "to turn the captivity" has everywhere a figurative sense, and signifies the turning of adversity and misery into prosperity and comfort; see on Jeremiah 29:14. Hitzig is quite wrong in his rendering: "I bring back the captives of the tents of Jacob, i.e., those who have been carried away out of the tents." That "tents" does not stand for those who dwell in tents, but is a poetic expression for "habitations," is perfectly clear from the parallel "his dwellings." To "take pity on the dwellings" means to "restore the dwellings that have been destroyed" (cf. Jeremiah 9:18). The anarthrous עיר 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. Joshua 11:13; it does not mean "on the mound made by its ruins," in support of which Ngelsbach erroneously adduces Deuteronomy 13:17. ארמון in like manner stands, in the most general way, for every palace. על־משׁפּטו 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. Deuteronomy 17:11), i.e., in accordance with what a palace requires, after its own fashion. ישׁב, to be inhabited, as in Jeremiah 17:6, etc. "Out of them" refers to the cities and palaces. Thence proceeds, resounds praise or thanksgiving for the divine grace shown them (cf. Jeremiah 33:11), and the voice, i.e., the tones or sounds, of those who laugh (cf. Jeremiah 15:17), i.e., of the people living in the cities and palaces, rejoicing over their good fortune. "I will increase them, so that they shall not become fewer," cf. Jeremiah 29:6; "I will bring them to honour (cf. Isaiah 8:22), so that they shall not be lightly esteemed." - In Jeremiah 30:20. the singular suffixes refer to Jacob as a nation (Jeremiah 30:18). "His sons" are the members of the nation; they become as they were previously, in former times - sicut olim sub Davide et Salmonoe, florentissimo rerum statu. "The congregation will be established before me," i.e., under my survey (תּכּון as in Psalm 102:29), i.e., they shall no more be shaken or moved from their position.