Jeremiah 30:21 Sermons: Their prince shall be of themselves, and their ruler shall proceed from their midst; and I will cause him to draw near, and he shall approach to me: for who is he who has had boldness to approach to me? says the LORD.

Bible > Jeremiah > Chapter 30 > Verse 21

◄ Jeremiah 30:21 ►

Their leader will be one of their own, and their ruler will arise from their midst. And I will bring him near, and he will approach Me, for who would dare on his own to approach Me?" declares the LORD.

Sermons

The Blessing of Freedom	O. Dewey, D. D.	Jeremiah 30:21
The Choice of Their Rulers the Privilege of the People	N. Emmons, D. D.	Jeremiah 30:21
The Ideal Ruler	A.F. Muir	Jeremiah 30:21
Who is This?		Jeremiah 30:21
The Multitude of God's Mercies	A.F. Muir	Jeremiah 30:18-22

Pulpit Commentary Homiletics

The Ideal Ruler

Jeremiah 30:21

A.F. Muir

The immediate reference is to Zerubbabel and the elders who returned from the Captivity; but there is a larger significance than any merely human personage could exhaust or satisfactorily correspond to. There can be no doubt as to the Messianic character of this promise. But it is precisely the vagueness of the reference, the primary uncertainty as to who it was to be in whom all the hope of Israel was to be realized, that constituted the moral force of the prediction. In Israel was the secular government to be identified with and crowned by the moral and spiritual; but to the very last was it kept in reserve as to whether or not the kingdom thus foretold was to be of this world. Jesus Christ had himself to declare the real essence and nature of his kingdom. He constituted the ideal Ruler of Israel -

I. IN HIS RELATION TO HIS SUBJECTS.

1. He was to be of the same kindred. A stronger guarantee of the Divine favour could not be given. No foreigner was to hold permanent sway over the Israel of God. In one of themselves the holy people would find a legitimate centre for loyal attachment and patriotic devotion. That from their own midst their Prince should spring was proof that their independence, liberty, and national individuality should be preserved. He would therefore represent its honour, and secure for himself the strongest personal attachment. The hopes of the race would be embodied in such a personage, who would vitally perpetuate its glory.

2. He was to be allied to them in their experience and sympathies. As their fellow countryman he will understand their aims and aspirations, By the vicissitudes of their fortune his sympathies will be drawn forth, and he will share the enthusiasm of their future. In Jesus Christ these conditions were fulfilled.

II. IN HIS MEDIATORIAL INFLUENCE. "To draw near" is used in a priestly or mediatorial sense. Israel as a people, or as represented in its ruler, was to have this privilege conferred upon it. A Divine as well as a human qualification is therefore requisite for the perfect governor; he must not only belong to the people but he must please God.

1. The grace of God will rest upon him and work within him. Of Zerubbabel in the first instance, but much more of Christ, is this statement true. He was "full of grace and truth," He is the great Temple builder and Restorer of the kingdom; and he is the Accepted of God: "Thou art my beloved Son; in thee I am well pleased" (Luke 3:22).

2. His own nature will respond to the Divine influence. He is to be one who "engages his heart to approach unto" God. Responsibility drives him to no rash or illegitimate expedients, but to a Divine trust and a desire to please his God. In all this there is evinced the utmost freedom (cf. Matthew 4:1; Matthew 16:22; Luke 12:50; John 12:27; Matthew 27:42).

3. The admiration and delight of God are to be called forth by him. "Who is this" etc.? is no inquiry for the sake of information, but an expression of complacency and satisfaction. This feeling finds frequent expression in the prophets, and is noticed in the Gospels. It is for the subjects of such a King to yield themselves to his rule, and identify themselves with his priestly intercession. It should be their great desire to be in him, "who of God is made unto us wisdom, and righteousness, and sanctification, and redemption" (1 Corinthians 2:30). - M.

Biblical Illustrator

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

Jeremiah 30:21

The choice of their rulers the privilege of the people

N. Emmons, D. D.

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

O. Dewey, D. D.

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 man's 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 CHRIST'S 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.).

People

David, Jacob, Jeremiah

Places

Babylon, Zion

Topics

Affirmation, Approach, Arise, Boldness, Bring, Cause, Caused, Chief, Close, Dare, Declares, Devote, Draw, Drawn, Engaged, Engageth, Forth, Governor, Heart, Honourable, Leader, Midst, Nigh, Nobles, Pledged, Present, Prince, Proceed, Risk, Ruler, Says, Strength, Themselves

Outline

1. God shows Jeremiah the return of the Jews.
4. After their trouble they shall have deliverance.
10. He comforts Jacob.
18. Their return shall be gracious.
23. Wrath shall fall on the wicked.

Dictionary of Bible Themes

Jeremiah 30:21

5509 rulers

Jeremiah 30:17-22

7271 Zion, as symbol

Jeremiah 30:18-22

9165 restoration

Jeremiah 30:21-22

6636 drawing near to God

Library

A Bygone Year.
A Bygone Year. "For who is this that engaged his heart to approach unto Me? saith the Lord."--Jer. xxx. 21. A year, another year is fled; Its issues who can tell? Millions of voices of the dead Reply from heaven or hell. All these were living at the birth Of the departed year; They all have vanish'd from the earth, We fill their places here. Though to the eye, the ear, the mind Of man their speech is seal'd, The eternal meaning each may find, In two plain words reveal'd. Lost spirits, from the …
James Montgomery—Sacred Poems and Hymns

The Twofold Testimony of John - the First Sabbath of Jesus's Ministry - the First Sunday - the First Disciples.
THE forty days, which had passed since Jesus had first come to him, must have been to the Baptist a time of soul-quickening, of unfolding understanding, and of ripened decision. We see it in his more emphasised testimony to the Christ; in his fuller comprehension of those prophecies which had formed the warrant and substance of his Mission; but specially in the yet more entire self-abnegation, which led him to take up a still lowlier position, and acquiescingly to realise that his task of heralding …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see …
John Cunningham—The Ordinance of Covenanting

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
John Edgar McFadyen—Introduction to the Old Testament

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