Jeremiah 30:12-22 (Approaching God)

The Prophecy

For thus says the LORD: Your hurt is incurable, and your wound is grievous. There is none to uphold your cause, no medicine for your wound, no healing for you... But I will restore health to you, and your wounds I will heal, declares the LORD, because they have called you an outcast: "It is Zion, for whom no one cares." Thus says the LORD: Behold, I will restore the fortunes of the tents of Jacob and have compassion on his dwellings; the city shall be rebuilt on its mound, and the palace shall stand where it used to be... Their prince shall be one of themselves; their ruler shall come out from their midst. I will make him draw near, and he shall approach me, for who would dare of himself to approach me? declares the LORD. And you shall be my people, and I will be your God. — Jeremiah 30:12-22 (ESV, selected verses)

Fulfillment

Apostles

Christians believe Jesus Christ serves as high priest who opened the way for all believers to approach God:

Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. — Hebrews 4:14-16 (ESV)

Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. — Hebrews 7:25 (ESV)

Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. — Hebrews 10:19-22 (ESV)

Christian

Christians believe Jesus fulfilled this prophecy as the leader who uniquely approaches God, arguing that:

From Among the People: Jeremiah describes a "prince" and "ruler" who is "one of themselves" and "shall come out from their midst." Jesus was fully Jewish, born of Mary, from Judah's tribe—truly "one of themselves" (Hebrews 2:17: "Therefore he had to be made like his brothers in every respect"). Yet He was uniquely authorized to approach God.

Greater Than High Priest: While the Levitical high priest approached God annually in the Most Holy Place with great fear, trembling, and extensive ritual preparation (Leviticus 16), Jeremiah's prophecy describes a leader who "dares" to approach God. The question "who would dare of himself to approach me?" emphasizes unprecedented access. Jesus provides this superior access, passing through the heavens themselves (Hebrews 4:14) and opening continuous access for all believers.

Permanent Access: The Levitical high priest's access was limited (once per year on the Day of Atonement), temporary (until the next year), and dangerous (requiring blood sacrifices and careful ritual compliance). Jesus' access is permanent, complete, and opens the way for all believers to approach God's throne with confidence (Hebrews 4:16).

Prince and Priest Combined: Jeremiah describes both a "prince" and a "ruler," suggesting combined royal and priestly functions. Jesus fulfills both roles as king from David's line and priest after Melchizedek's order (Psalm 110:4; Hebrews 5:6, 7:17), a unique combination prohibited under the Levitical system where kings (from Judah) could not serve as priests (from Levi).

Restoration Context Contains Messianic Elements: While Jeremiah 30 addresses immediate restoration from Babylonian exile, the chapter also contains clearly messianic language. Jeremiah 30:9 states, "they shall serve the LORD their God and David their king, whom I will raise up for them"—referring to a future Davidic ruler, not the historical King David who had already died. The leader who approaches God is part of this ultimate messianic restoration.

New Covenant Connection: Jeremiah is the prophet who prophesied the new covenant (Jeremiah 31:31-34) immediately following this passage. The leader who approaches God serves as mediator of this new covenant (Hebrews 9:15, 12:24), which Jesus inaugurated through His blood.

However, whether Jeremiah 30:21 was intended as messianic prophecy is disputed:

Jews

Not considered messianic. Jewish scholars raise several objections:

Historical Context: Jeremiah 30 describes Israel's restoration from Babylonian exile. "Their prince" refers to post-exilic Jewish leaders like Zerubbabel or the future restored Davidic monarchy in general, not a specific distant future Messiah. The entire chapter addresses the immediate crisis of exile and return.
Corporate Leader, Not High Priest: The verse describes a political "prince" (nagid) and "ruler" (moshel) from among the people. Jewish scholars do not see this as establishing a new priestly role. The Levitical high priest already had the right and sacred duty to approach God in the Most Holy Place. This verse doesn't describe something unique or unprecedented beyond ordinary high priestly function.
Question is Rhetorical: "Who would dare of himself to approach me?" emphasizes that no one approaches God presumptuously—only those whom God authorizes. Under the Mosaic covenant, the high priest had this divine authorization. The rhetorical question reinforces proper reverence for God's holiness, not predicting a new kind of mediator.
Already Fulfilled: Jewish tradition views this as fulfilled through the Levitical priesthood and prophetic leaders throughout Israel's post-exilic history. The high priests who served in the Second Temple period approached God according to the Torah's provisions. There is no need for future fulfillment through Jesus or anyone else.
Verse Emphasizes Native Leadership: The emphasis on "one of themselves" from "their midst" likely contrasts with foreign rulers (Babylonian, Persian, Greek, Roman) who dominated Israel. The prophecy promises that when Israel is restored, they will again have native Jewish leadership, not foreign oppressors. This is about political self-governance, not priestly access to God.

Critical

Critical scholars view Jeremiah 30:21 within its immediate context of restoration from Babylonian exile. The verse promises that Israel's future prince and ruler will be a native Jew ("one of themselves"), contrasting with the foreign domination they experienced. The authorization to "approach" God likely refers to the leader's right to participate in Israel's worship and possibly consult God through prophets or priests, not establishing a new priestly role. The rhetorical question emphasizes reverence for God's holiness. The passage addresses the Babylonian exile crisis and restoration, not distant messianic prophecy. Hebrews later applies language about approaching God to Jesus' high priestly work, but this represents theological application rather than the prophecy's original intent.

Conclusion

Debatable fulfillment. Hebrews extensively develops Jesus as the superior high priest who provides unprecedented access to God (Hebrews 4:14-16, 7:25, 10:19-22), representing substantial theological fulfillment of a leader who "draws near" and "approaches" God. Jesus uniquely combines royal and priestly roles, was "one of themselves" (fully Jewish), and opened permanent access to God's throne for all believers. The temple curtain tearing at His death (Matthew 27:51) symbolizes this unprecedented access. However, whether Jeremiah 30:21 was originally intended as messianic prophecy is disputed. The immediate context addresses restoration from Babylonian exile, with "their prince" likely referring to post-exilic leaders like Zerubbabel. The emphasis on "one of themselves" from "their midst" contrasts native Jewish leadership with foreign oppressors. The Levitical high priest already had authorization to approach God in the Most Holy Place, so the verse may simply affirm this existing provision rather than predicting a new mediator. No Old Testament author explicitly identifies this as messianic prophecy. The interpretation depends on whether Jeremiah 30-31 contains both immediate (return from exile) and ultimate (messianic) fulfillment layers, and whether the unique phrasing "who would dare" suggests something beyond ordinary high priestly function.