Jeremiah 33
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“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
1Moreover the word of the LORD came unto Jeremiah the second time, while he was yet shut up in the court of the prison, saying,
CHAPTER 33
Jr 33:1-26. Prophecy of the Restoration from Babylon, and of Messiah as King and Priest.
1. shut up--(Jr 32:2, 3; 2Ti 2:9). Though Jeremiah was shut up in bondage, the word of God was "not bound."
In the court of the prison; rather, of the guard (Jer_32:2).
2Thus saith the LORD the maker thereof, the LORD that formed it, to establish it; the LORD is his name;
2. maker thereof--rather, "the doer of it," namely, that which Jeremiah is about to prophesy, the restoration of Israel, an act which is thought now impossible, but which the Almighty will effect.
formed it--namely, Jerusalem (Jr 32:44) [Calvin]. Rather, "that formed," that is, moulds His purpose into due shape for execution (Is 37:26).
Lord ... his name--(Ex 3:14, 15).
Thus saith the Lord, the Maker thereof, etc.; rather, Thus saith Jehovah, who doeth it, Jehovah who frameth it that he may establish it, whose name is Jehovah. It was needless to express the object of the verbs. Jehovah's great purpose is the regeneration of his people. To "frame" or "form" is synonomous with "purpose" (see on. Jer_38:11). The meaning of the verse is that Jehovah's very Name is a pledge of his fidelity to his promises (comp. Jer_32:18). To "establish" is synonymous with "to carry out."
3Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not.
3. Call ... I will answer--(Jr 29:12; Psa 91:15). Jeremiah, as the representative of the people of God, is urged by God to pray for that which God has determined to grant; namely, the restoration. God's promises are not to slacken, but to quicken the prayers of His people (Psa 132:13, 17; Is 62:6, 7).
mighty things--Hebrew, "inaccessible things," that is, incredible, hard to man's understanding [Maurer], namely, the restoration of the Jews, an event despaired of. "Hidden," or "recondite" [Piscator].
thou knowest not--Yet God had revealed those things to Jeremiah, but the unbelief of the people in rejecting the grace of God had caused him to forget God's promise, as though the case of the people admitted of no remedy.
Mighty things; rather, secret things (literally, inaccessible). It must be admitted that this introduction hardly corresponds to the sequel, which does not contain any special secrets, as we should have thought. Either Jer_33:2, Jer_33:3 have been inserted by a later (inspired) editor, whose mind was absorbed in high thoughts of the latter days—for this view may be urged the style and phraseology, which are hardly those of the surrounding chapters, hardly those of Jeremiah; or else we must adopt Hengstenberg's perhaps over subtle suggestion, which, however, does not touch the question of the phraseology, "that throughout Scripture dead knowledge is not regarded as knowledge; that the hope of restoration had, in the natural man, in the prophet, as well as in all believers, an enemy who strove to darken and extinguish it; that therefore it was ever new," or, in the words of Jeremiah, "great and secret things, which thou knowest not."
4For thus saith the LORD, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are thrown down by the mounts, and by the sword;
4. houses ... thrown down by the mounts--namely, by the missiles cast from the besiegers' mounds (Jr 32:24); "and by the sword" follows properly, as, after missiles had prepared the way, the foe next advanced to close quarters "with the sword."
The houses of Jerusalem, destroyed by the engines of the besiegers or filled with dead bodies, shall be restored; the captives shall be brought back; their sins shall be forgiven, and God be glorified.
By the mounts, and by the sword; rather, because of the mounds (see on Jer_32:24) and because of the weapons of war. The latter are the warlike instruments used by the besiegers from their batteries or breastworks.
5They come to fight with the Chaldeans, but it is to fill them with the dead bodies of men, whom I have slain in mine anger and in my fury, and for all whose wickedness I have hid my face from this city.
5. They--the Jews; the defenders of the "houses" (Jr 33:4), "come forward to fight with the Chaldeans," who burst into the city through the "thrown-down houses," but all the effect that they produce "is, to fill them (the houses) with" their own "dead bodies."
They come to fight with the Chaldeans, but it is, etc. The passage is obscure, so obscure that we cannot avoid inferring that it is corrupt. "They come" could only refer to the Jews, but these would rather be said to "go out;" the Hebrew writers are particular in distinguishing between to "come" and to "go out." Besides, there is no grammatical connection with the preceding verse. The Septuagint omits "they come," but the passage still remains enigmatical.
6Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth.
6. (Jr 30:17). The answer to Jeremiah's mournful question (Jr 8:22).
cure--literally, the long linen bandage employed in dressing wounds.
truth--that is, stability; I will bring forth for them abundant and permanent peace, that is, prosperity.
I will bring it health and cure, etc. "Health" is properly the fresh skin which grows over a healing wound (as Jer_8:22; Jer_30:17). First the city is spoken of, then its inhabitants. Will reveal unto them; or perhaps, will roll unto them (comp. Jer_11:20; Jer_20:12). In this ease the figure will be that of a mighty stream (comp. Amo_5:24; Isa_48:18; Isa_66:12). Truth; rather, continuance (comp. Jer_14:13).
7And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first.
7. cause ... to return--that is, reverse (Jr 33:11; Jr 32:44). The specification, both of "Judah" and "Israel," can only apply fully to the future restoration.
as at the first--(Is 1:26).
I will cause the captivity … to return (see on Jer_29:14). Will build them (see on Jer_31:14).
8And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me.
8. cleanse--(Eze 36:25; Zec 13:1; He 9:13, 14). Alluding to the legal rites of purification.
all their iniquity ... all their iniquities--both the principle of sin within, and its outward manifestations in acts. The repetition is in order that the Jews may consider how great is the grace of God in not merely pardoning (as to the punishment), but also cleansing them (as to the pollution of guilt); not merely one iniquity, but all (Mi 7:18).
I will cleanse them, etc. Restored prosperity without spiritual purification would be of no avail; how could it give happiness (comp. Jer_31:34)?
9And it shall be to me a name of joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it.
9. it--the city.
a name ... a praise--(Jr 13:11; Is 62:7).
them--the inhabitants of Jerusalem.
they shall fear ... for all the goodness--(Psa 130:4). The Gentiles shall be led to "fear" God by the proofs of His power displayed in behalf of the Jews; the ungodly among them shall "tremble" for fear of God's judgments on them; the penitent shall reverentially fear and be converted to Him (Psa 102:15; Is 60:3).
And it shall be; viz. Jerusalem. A name of joy; rather, on the analogy of Isa_55:13. etc; a monument of joy; i.e. joy giving. They shall fear and tremble. As feeling the contrast between their "unprofitable" idol gods and the faithful God of Israel.
10Thus saith the LORD; Again there shall be heard in this place, which ye say shall be desolate without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man, and without inhabitant, and without beast,
10. ye say ... desolate--(Jr 32:43).
In this place; i.e. "in this land," as in Jer_7:7 and elsewhere. Shall be desolate; rather, is desolate.
The sacrifice of praise (see on Jer_17:26).
11The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD.
11. (Jr 7:34; 16:9).
Praise the Lord, &c.--the words of Psa 136:1, which were actually used by the Jews at their restoration (Ezr 3:11).
sacrifice of praise--(Psa 107:22; 116:17). This shall continue when all other sacrifices shall be at an end.
12Thus saith the LORD of hosts; Again in this place, which is desolate without man and without beast, and in all the cities thereof, shall be an habitation of shepherds causing their flocks to lie down.
12. habitation of shepherds ... flocks--in contrast to Jr 33:10, "without man ... inhabitant ... without beast" (Jr 32:43; compare Jr 31:24; 50:19; Is 65:10).
An habitation; rather, a pasture (including the idea of an encampment). The expression reminds us of Jer_23:3, Jer_23:4, but it is preferable to take the present passage in its literal sense rather than as metaphorical.
13In the cities of the mountains, in the cities of the vale, and in the cities of the south, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that telleth them, saith the LORD.
13. pass ... under ... hands of him that telleth them--Shepherds, in sending forth and bringing back their sheep to the folds, count them by striking each as it passes with a rod, implying the shepherd's provident care that not one should be lost (Le 27:32; Mi 7:14; compare Joh 10:28, 29; 17:12).
In the cities, etc. A parallel description to Jer_17:26; Jer_32:44. The vale; rather, the lowland (about the Mediterranean, on the south). The south. It is the Negeb, or south country, which is meant. Under the hands; rather, at the beck. Of him that telleth them. Comp. Milton, 'L'Allegro'—
"And every shepherd tolls his tale
Under the hawthorn in the dale."
Virgil, 'Eel.,' 3.34—
"Bisque die numerant ambo pecus, alter et haedos."
14Behold, the days come, saith the LORD, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah.
14. perform--"I will make to rise"; God's promise having for a time seemed to "lie" dead and abortive [Calvin].
These verses are omitted in the Septuagint, and some leading critics think that both the style and the contents point to a different author from our prophet. In particular it is urged that the promise of a multitude of Levites and of descendants of David is isolated among the prophecies of Jeremiah, who elsewhere speaks of a single great representative of David as the object of pious hope, and of the intercourse between Jehovah and his people as being closer and more immediate than under the old Law. A variation in the form of expressing the Messianic hope is, however, not of much importance. Isaiah, for instance, sometimes refers to a single ideal king (Isa_9:6, etc.); sometimes to a succession of noble, God-fearing kings (Isa_32:1; Isa_33:17).
That good thing which I have promised; viz. in the parallel passage, Jer_23:5, Jer_23:6 (which see).
15In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.
15. Repeated from Jr 23:5.
the land--the Holy Land: Israel and Judah (Jr 23:6).
The Branch of righteousness; rather, the Plant of righteousness (see on Jer_23:5).
16In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The LORD our righteousness.
16. Jerusalem--In Jr 23:6, instead of this, it is "Israel." "The name" in the Hebrew has here to be supplied from that passage; and for "he" (Messiah, the antitypical "Israel"), the antecedent there (Is 49:3), we have "she" here, that is, Jerusalem. She is called by the same name as Messiah, "The Lord Our Righteousness," by virtue of the mystical oneness between her (as the literal representative of the spiritual Church) and her Lord and Husband. Thus, whatever belongs to the Head belongs also to the members (Ep 5:30, 32). Hence, the Church is called "Christ" (Ro 16:7; 1Co 12:12). The Church hereby professes to draw all her righteousness from Christ (Is 45:24, 25). It is for the sake of Jerusalem, literal and spiritual, that God the Father gives this name (Jehovah, Tsidkenu, "The Lord our Righteousness") to Christ.
Wherewith she shall be called; viz. Jerusalem; in Jer_23:6, the parallel passage, the subject is "Israel," unless there is a corruption of the text. The Lord our righteousness; rather, The Lord (is) our righteousness.
17For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel;
17. The promises of perpetuity of the throne of David fulfilled in Messiah, the son of David (2Sa 7:16; 1Ki 2:4; Psa 89:4, 29, 36; compare Lu 1:32, 33).
David shall never want a man, etc. This is, in fact, a republication of the promise given by Nathan in 2Sa_7:12-16. It agrees in form with the announcements in 1Ki_2:4; 1Ki_8:25; 1Ki_9:5.
18Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually.
18. Messiah's literal priesthood (He 7:17, 21, 24-28), and His followers' spiritual priesthood and sacrifices (Jr 33:11; Ro 12:1; 15:16; 1Pe 2:5, 9; Re 1:6), shall never cease, according to the covenant with Levi, broken by the priests, but fulfilled by Messiah (Nu 25:12, 13; Mal 2:4, 5, 8).
Neither shall the priests the Levites, etc. It has Been thought that this passage is inconsistent with the prophecies of a time when the ark should no more be remembered (Jer_3:16), and when all should know Jehovah from the least to the greatest (Jer_31:34). But though sin offerings would in this glorious time become things of the past, yet thank offerings are expressly excepted from abolition (Jer_33:11), and in Jer_31:14 a special latter-day promise is given to the priests. Moreover, Ezekiel, who repeats the prophecy of the new spiritual covenant (Eze_11:19; Eze_36:26; Eze_37:26), gives an elaborate sketch of a new temple with a sacrificial system (Eze_40:1-49; etc.); and, if there is any inconsistency, we find the same one in the latter part of Isaiah. In Isa_61:6 the whole regenerate people of Israel is called "the priests of Jehovah;" but in Isa_66:21 the prophet distinctly states that there will be, in some sense, a priestly class within the chosen people.
19And the word of the LORD came unto Jeremiah, saying,
20Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season;
20. covenant of the day--that is, covenant with the day: answering to "covenant with David" (Jr 33:21, also Jr 33:25, "with day"; compare Jr 31:35, 36; Le 26:42; Psa 89:34, 37).
21Then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers.
22As the host of heaven cannot be numbered, neither the sand of the sea measured: so will I multiply the seed of David my servant, and the Levites that minister unto me.
22. (Ge 15:5; 22:17). The blessing there promised belonged to all the tribes; here it is restricted to the family of David and the tribe of Levi, because it was on these that the welfare of the whole people rested. When the kingdom and priesthood flourish in the person of Messiah, the whole nation shall temporally and spiritually prosper.
23Moreover the word of the LORD came to Jeremiah, saying,
24Considerest thou not what this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them.
24. this people--certain of the Jews, especially those who spoke with Jeremiah in the court of the prison (Jr 32:12; 38:1).
the two families--Judah and Israel.
before them--in their judgment. They suppose that I have utterly cast off Israel so as to he no more a nation. The expression, "My people," of itself, shows God has not cast off Israel for ever.
The constant, regular succession of day and night is an emblem of the equally regular supply of royal descendants of David and of Levitical priests, and the countless grains of sand are symbolic of the wonderful increase of their numbers. At first sight the latter part of the promise seems a little unlike a blessing. But we have seen already (on Jer_19:3) that the members of the various branches of the royal family probably occupied the principal offices of the state, and the prophet imagines the future in forms borrowed from the present. A numerous sacerdotal class seemed equally necessary for the due magnificence of the ritual; and we must remember that preternatural fertility of the soil was a standing element of Messianic descriptions. The expressions used are, no doubt, hyperbolical, but the meaning seems clear enough. (Hengstenberg's notion, that the prophet rather indicates the abolition of the royal and sacerdotal distinctions (comp. Exo_19:6), is surely very far fetched.)
The permanence of Israel as the people of God, with rulers of the house of David.
This people; i.e. not Egyptians or Babylonians (as some have supposed), but the people of Judah, regarded as alienated from Jehovah (hence the touch of disparagement), as elsewhere in Jeremiah (Jer_4:10, Jer_4:11; Jer_5:14, Jer_5:23; Jer_6:19; Jer_7:33, etc.). There were unworthy Jews, who, seeing their nation fallen from its high estate, despaired of its deliverance and regeneration. That they should be no more, etc.; rather, so that they are no more a people—no more an independent people The "two families," of course, are the "two houses of Israel" (Isa_8:14), i.e. the two kingdoms of Israel and Judah.
25Thus saith the LORD; If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth;
25. (Jr 31:35, 36; Ge 8:22; Psa 74:16, 17). I who have established the laws of nature am the same God who has made a covenant with the Church.
26Then will I cast away the seed of Jacob and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them.
26. Isaac--(Psa 105:9; Am 7:9, 16).
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